Στο τρέχον τεύχος του JAJ / In the current issue of JAJ

Journal of Ancient Judaism 8:3 (2017)

• Mira Balberg, Simeon Chavel, "The Polymorphous Pesah:  Ritual Between Origins and Reenactment," 292-343 (abstract)
• Pieter B. Hartog, "The Qumran Pesharim and Alexandrian Scholarship: 4Q163/Pesher Isaiah C and Hypomnemata on the Iliad," 344-364 (abstract)
• Yael Wilfand, "The Roman Context for the Rabbinic Ban on Teaching Greek to Sons," 365-387 (abstract)
• Ari Mermelstein, "Beauty or Beast? The Pedagogical Function of Metaphor and Emotion in Midrashim on the Law of the Lovely Captive," 388-409 (abstract)
• Hayim Lapin, "Feeding the Jerusalem Temple: Cult, Hinterland, and Economy in First-Century Palestine," 410-453 (abstract)

Το τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 69:2 (2018)

Matthew B. Leighton, "Mosaic Covenant' as a Possible Referent for Νομος in Paul," 161-182

Any serious enquiry into Paul's view of the law must include lexical considerations regarding the meaning of νόμος ('law') itself. A general consensus has emerged that νόμος predominantly refers to Mosaic legislation. A few scholars, however, have suggested that νόμος should sometimes be taken as a synecdoche for the Mosaic covenant administration. This article attempts to substantiate the plausibility of that referent by appealing to precursors for it in the OT and intertestamental literature, examples of a few of Paul's uses of νόμος, and linguistic considerations related to word choice. 

Cornelis Bennema, "Moral Transformation Through Mimesis in the Johannine Tradition,"  183-204

Johannine ethics is a problematic area for scholarship but recently there has been a breakthrough. In this new era of exploring Johannine ethics, the present study examines the concept of moral transformation through mimesis. The argument is that when people live in God's world, their character and conduct are shaped in accordance with the moral beliefs, values, and norms of the divine reality, and that mimesis proves to be instrumental in this process of moral transformation. The study also explores how Johannine Christians in the late first century could imitate an 'absent' Jesus and what they were seeking to imitate. 

Christopher S. Northcott, "'King of Kings' in Other Words: Colossians 1:15a as a Designation of Authority Rather Than Revelation," 205-224

Colossians 1:15a is typically understood to designate Jesus as the way in which the otherwise unknowable God can be known by human beings. Support for this conclusion is drawn from Hellenistic Judaism, Greek philosophy, and theology merely inferred from the 'image of God' concept in Genesis 1:26-28. However, a more satisfactory reading of this verse sees in it a presentation of Jesus as Yahweh's representative ruler of the earth. There are several supports for this reading: (1) the explicit development of the 'image of God' concept in Genesis; (2) parallel uses of the 'image of God' concept in ancient Near Eastern and Greco-Roman sources; (3) the modification made to the preposition in Colossians 1:15a; (4) an alternative reading of the word 'invisible'; and (5) the subsequent phrase in Colossians 1:15b, 'firstborn of all creation'. By describing Jesus in such a way, he is presented as the legitimate ruler of the world, potentially in deliberate contrast to the world rulers of that day: the emperors of Rome, who were thus viewed by the merit of their special relationship with their gods.

Gareth Lee Cockerill , "Hebrews 12:18-24: Apocalyptic Typology or Platonic Dualism?," 225-240

Those who have approached Hebrews either from the point of view of apocalyptic eschatology or from the perspective of neoplatonism have often misinterpreted the two 'mountains' in Hebrews 12:18-24. The first understand these 'mountains' as representing the Old and New Covenants; the second, the earthly and heavenly worlds. This paper argues that the two 'mountains' represent two present possibilities. The first is the present state and future destiny of the disobedient who are excluded from fellowship with God; the second, the present state and future destiny of the faithful who enter into that fellowship. 

This interpretation is substantiated by a careful examination of the text and confirmed by the way this interpretation fits with Hebrews' rhetorical strategy and use of the Old Testament. Crucial to the argument is the total lack of continuity between the two mountains that would be essential to substantiate either of the traditional interpretations.

Coleman Ford, "'Tantum in Domino': Tertullian's Interpretation of 1 Corinthians 7 in His Ad Uxorem,"  241-258

Tertullian of Carthage (c. AD 155–240) is most remembered for his adherence to the Montanist sect and subsequent moral rigidity. While various opinions exist as to the Montanist influence upon his writings, signs of such adherence are evident from an early period. This is true of his treatise Ad uxorem, written in the early third century. His views of marriage, specifically in light of the Pauline injunctive from 1 Corinthains 7:39, provide readers with an early, and relatively unexplored, perspective on Christian marriage. This essay examines this early treatise from Tertullian, and his interpretation of Paul, in order to better understand the complexities of Tertullian's early view of marriage. Addressing the work of Elizabeth Clark on this topic, this essay presents the tantum in Domino ('only in the Lord') phrase as pivotal for understanding Tertullian's view of marriage (and subsequent remarriage) as a created good. 

Paul R. Williamson, "The Pactum Salutis: A Scriptural Concept or Scholastic Mythology?," 259-282

One of the three foundational covenants Reformed/Covenant theology is built upon is the Pactum Salutis or covenant of redemption. This refers to an intratrinitarian covenantal agreement, purportedly made before the creation of the world, to secure the salvation of God's elect. The theological rationale and exegetical support for such a pre-temporal covenant is set out and examined, and it is argued that there are serious exegetical problems with the alleged biblical foundations for such a theological construct. 

Anthony N. S. Lane, "Justification by Faith 1517–2017: What Has Changed?," 283-303

Justification was a key issue at the Reformation, and Protestants and Catholics have polarised over it. There was a brief moment of agreement at the Regensburg Colloquy in 1541, but this was swept away by the Council of Trent, whose Decree on Justification (1547) took care to demarcate itself from Protestantism. Hans Küng initiated a new approach, seeking points of agreement rather than difference. That approach eventually gave birth to the Joint Declaration on the Doctrine of Justification (1999). This does not pretend that no differences remain but claims that they are acceptable. It is fruitful to consider the differing concerns of each side.

The focus of this paper is what may or may not have changed in Protestant–Catholic relations on justification, not the changing picture of modern biblical studies. In particular, I will not be looking at the New Perspectives (plural) on Paul nor at John Barclay's recent magnum (if not maximum) opus. 

In memoriam +2018

Joachim Gnilka (1928-2018)

Gene M. Tucker (1935-2018)

William Robb Baird (1925-2018)

Alexander J.M. Wedderburn (1942-2018)

Philip R. Davies (1945-2018)

Ευάγγελος Θεοδώρου (1921-2018)
Gary N. Knoppers (1956-2018)

Στo τρέχον τεύχος του ExpT / In the current issue of ExpT

Εxpository Times 130:5 (2018)

• Daniel K. Eng, "The Widening Circle: Honour, Shame, and Collectivism in the Parable of the Prodigal Son," 193-201 (abstract)
• Chelcent Fuad, "The Practice of the Lord’s Supper in 1 Corinthians 11:17–34 as a Socio-Religious Ritual Failure," 202-214 (abstract)

Στο τρέχον τεύχος του HTR / In the current issue of HTR

Harvard Theological Review 111:4 (2018)

• David C. Flatto, "Constructing Justice: The Selective Use of Scripture in Formulating Early Jewish Accounts of the Courts," 488-515 (abstract)
• Benjamin Hansen, "Preaching to Seneca: Christ as Stoic Sapiens in Divinae Institutiones IV," 541-558 (abstract)

Ένα δαχτυλίδι 2000 χρόνων / A 2000-year-old ring

Το χάλκινο δακτυλίδι με τον ημιπολύτιμο λίθο (Φωτο: Haaretz)

Ένα χάλκινο δακτυλίδι που μάλλον παράπεσε ή ξεχάστηκε σε ένα mikvah της Ιερουσαλήμ ήρθε στο φως κατά την ανασκαφή ενός αρχαίου δρόμου που οδηγούσε στο Ναό. Το κτίριο στην άκρη του δρόμου όπου βρέθηκε το χάλκινο δακτυλίδι με τον ημιπολύτιμο λίθο, πρέπει να ήταν ένα από τα πολλά mikveh που εξυπηρετούσαν τους προσκυνητές που επισκέπτονταν καθημερινά τον Ναό.  Ο δρόμος οδηγούσε από την Κολυμβήθρα του Σιλωάμ στο Ναό και φαίνεται πως ήταν η κεντρική οδός που οδηγούσε τους προσκυνητές στο Ναό. Χρονολογείται στην εποχή του Δεύτερου Ναού. Σύμφωνα με τους αρχαιολόγους το εύρημα προέρχεται από τα τελευταία χρόνια της ειρήνης, όταν ήταν ακόμη ασφαλές για τους προσκυνητές να επισκέπτονται τον Ναό. Ο δρόμος Οι ανασκαφές στην περιοχή νότια του Ναού έχουν φέρει στο φως κι άλλα σημαντικά ευρήματα που χρονολογούνται στην ελληνιστική, ρωμαϊκή και βυζαντινή περίοδο. 

2,000-year-old Ring Found in Pilgrim's Road to Temple Mount (Haaretz)

Misplaced 2,000-year-old ring discovered in Jerusalem’s City of David (The Times of Israel)

Στο τρέχον τεύχος του HeyJ / In the current issue of HeyJ

Heythrop Journal 60:1 (2019)

Robert Miller, "What the Old Testament Can Contribute to an Understanding of Divine Creation," 29-40 (abstract)

 

Στο τρέχον τεύχος του Scrinium / In the current issue of Scrinium

Scrinium 14:1 (2018)

• Alex Hon Ho Ip, "A Christian Response to the Conflicting Relationship Between Slave and Master in A Christian Household: Investigating Paul’s Response to the Conflict Between the Economic Relationship and the Christian brotherhood’s relationship in the Letter to Philemon," 25-36 
• Mary Sheather, "The Apology of Justin Martyr and the Legatio of Athenagoras: Two Responses to the Challenge of Being a Christian in the Second Century," 115-132
• Ruth Sutcliffe, "To Flee or Not to Flee? Matthew 10:23 and Third Century Flight in Persecution," 133-160 
• Martina Chromá, "Slavonic Translation of the Apocryphal Questions of Bartholomew," 197-205 
• Marcello Garzaniti, "Apocryphal Tradition and Slavonic Pilgrimage Literature," 206-222 
• Cornelia Horn, "The Protoevangelium of James and Its Reception in the Caucasus: Status Quaestionis," 223-238
• Ljubica Jovanović, "The Reception of 'Slavonic Apocrypha'," 239-256
• Basil Lourié, "Rewritten Bible in the 'Museum' Slavonic Translation of the Song of Songs," 257-272
• Anissava Miltenova, "Slavonic Apocrypha: New Discoveries, New Perusals," 273-288
• Sladjana Mirkovic, "How to Study the Slavic Apocrypha in the 21st Century?: Case Study: The use of Moses and the Plagues Narratives in the Slavic Cultures," 287-297
• Keiko Mitani, "The Dream of King Jehoash: A Textual Analysis," 298-317
• Liudmila Navtanovich, "Slavonic Apocrypha: The Main Problems with Their Textual History (a Philological Perspective)," 318-327
• Lyubov Osinkina, "The Representation of Literary Motifs in Visual Arts (in Connection with the Magic Belts of Job and His Daughters)," 328-333
• Yuri Stoyanov, "The Debate on Medieval Western Christian Dualism through the Prism of Slavonic Pseudepigrapha," 334-350
• Vadim Wittkowsky and Maria Vitkovskaya, "Neither Pseudo-Athanasius nor Palaea: Historia de Melchisedech as a Part of the Slavonic Abraham’s Cycle," 351-368
• Hind Salah El-Din Somida Awad, "An Ostracon Related to Archangel Michael’s Cult in Upper Egypt," 369-372

Ένα νέο άρθρο στο τρέχον τεύχος του JHS / A new article in the current issue of JHS

Journal of Hebrew Scriptures 18 (2018)

Steven Schweitzer, "Covenant in the Persian Period"

Το τρέχον τεύχος του JBR / The current issue of JBR

Journal of the Bible and its Reception 5:2 (2018)

• Rebecca Esterson, "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century," 111-140 (abstract)
• Bradford A. Anderson, "Ireland and the Old Testament: Transmission, Translation, and Unexpected Influence," 141-170 (abstract)
• Ewelina Drzewiecka, "The Bulgarian Worldview Mosaic: Literary Paraphrases of the Bible as a Source for the History of Ideas," 171-194 (abstract)
• Avner Shamir, "Scripture and Power: Four Anecdotes from Early Seventeenth-Century England," 195-234 (abstract)
• Bogdan G. Bucur, " 'God Never Appeared to Moses:' Eusebius of Caesarea’s Peculiar Exegesis of the Burning Bush Theophany," 235-258 (abstract)
• Ann Conway-Jones, " 'The Greatest Paradox of All': The 'Place of God' in the Mystical Theologies of Gregory of Nyssa and Evagrius of Pontus," 259-279 (abstract)