Στο τρέχον τεύχος του Tyndale Bulletin / In the current issue of Tyndale Bulletin

Tyndale Bulletin 71/1 (2020)

• Elijah Hixson, "Three Lost Miniatures in Codex Sinopensis (Paris, Bibliothèque nationale de France, supplément grec 1286; Gregory-Aland O/023)," 1-18

Codex Sinopensis (Paris, Bibliothèque nationale de France, supplément grec 1286; Gregory-Aland O/023) is one of the earliest examples of an illuminated gospel book. This article examines instances of transferred paint in the codex along with textual and paratextual features to identify three lost miniatures that once adorned the pages of Codex Sinopensis. Thus, our knowledge of one of the earliest cycles of miniatures in a gospel book can be extended with the addition of the three identifiable but now-lost miniatures: The Miracle of the Coin from the Mouth of the Fish (Matthew 17:24–18:4), the Parable of the Labourers in the Vineyard (Matthew 19:25–20:9), and Christ’s Entrance into Jerusalem (Matthew 21:5-12).

• Kim Phillips, "Is the Masora Circule, too, among the Scribal Habits?" 19-42

Research into masoretic biblical manuscripts (MSS) is heavily reliant on our ability to reunite fragments once belonging to the same codex, now separated one from the other in the Genizah morass, and to identify the scribes behind codices whose colophons have been lost. This task is made especially difficult by the fact that the oriental square hand in which these codices were written is highly stereotypical. Consequently, the paleographer must rely on paratextual features: non-textual features that accompany the biblical text itself, which form a kind of fingerprint for each MS or scribe. This article argues that the masora circule (the small circule used in these MSS to link the masoretic notes to the biblical text itself) functions as part of this unique fingerprint.

• Gregory R. Lanier, "The Critical Edition of the Greek OT and NT: Stability, Change, and Implications," 43-64

Though their respective practitioners compare notes infrequently, the fields of NT and Septuagint textual criticism share resemblances in their overall trajectory. Namely, late nineteenth- and early twentieth-century critical editions have given way to decades-long international efforts to produce major critical editions that incorporate a staggeringly larger amount of manuscript data. But how much has the critical text itself changed? This article explores the magnitude of change over the past decades of work on the Greek NT and OT, offering observations about what the tremendous stability in the reconstructed text might tell us about the field(s) in general and the quality of ancient manuscripts.

• Alan Millard, "On Some Alleged Anachronisms in the Books of Samuel," 65-74

In considering the age and historical reliability of the Books of Samuel, the detection of anachronisms can play a major part. A number that have been alleged are examined in this essay, and no good grounds are found for accepting them.

• Benjamin J.M. Johnson, "Making a First Impression: The Characterisation of David and His Opening Words in 1 Samuel 17:25-31," 75-94

David is perhaps the most complex character in all of Scripture. He has been understood in many and various ways, from a backstabbing, ruthless warlord to a pious and poetic shepherd-king. One place we ought to probe when asking the question of David’s character is his first speech. It has been noted that in the Hebrew Bible first words are particularly important moments of characterisation. In the case of David, his first words look initially to emphasise his scheming and ambition. However, the present essay will take a closer look at David’s first words and argue that they present a more complex character than may first appear.

• Seth D. Postell, "Potiphar’s Wife in David’s Looking Glass: Reading 2 Samuel 11–12 as a Reflection Story of Genesis 39," 95-114

Though the parallels between Joseph and David have been well noted, the numerous literary links between Joseph’s exemplary behaviour with Potiphar’s wife on the one hand and David’s disgraceful behaviour with Bathsheba on the other has gone by largely unnoticed. In this article, we analyse 2 Samuel 11–12 as a reflection story of Genesis 39, noting the numerous parallels and striking contrasts. Given the many allusions to Joseph in 1 Samuel, the reader expects to see only Joseph’s reflection in David’s mirror in 2 Samuel 11–12, but finds Potiphar’s wife looking back at David as well.

• Steffen G. Jenkins, "A Quotation in Psalm 109 as Defence Exhibit A," 115-136

Psalm 109 contains an infamous imprecation, which roughly half of modern commentators identify as a quotation of an enemy curse. On the other hand, most who detect a quotation believe it to be aimed against the enemy anyway, in an act of poetic justice. This article assesses the debate and offers fresh grounds for a more recent proposal. The quotation includes not only curse, but an accusation, justifying the curse against David. David quotes his accuser’s case, to protest that it is the fabrication of enemies who have suborned perjury. Finally, he prays that this plot against him would fail.

• Katharine J. Dell, "A Wise Man Reflecting on Wisdom: Qoheleth/Ecclesiastes," 137-152

This paper looks at Qoheleth’s ambivalent attitude towards wisdom and being wise. At times wisdom is his presupposition, his strength, and his benchmark for judging everything; at other times he sees its limitations and relativity in the light of divine unpredictability and human death. This is not contradictory; rather, Qoheleth weighs up proverbs and provides an interpretation of them, fulfilling the description of him in 12:9. Whilst some see the Epilogist as critical of the wise, using Qoheleth’s own words to discredit the wisdom movement, I maintain that this is not the case; rather, the Epilogue reinforces Qoheleth’s approach to the wisdom task.

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

Tyndale Bulletin 70:1 (2019)

Benjamin Foreman, "Sacrifice and Centralisation in the Pentateuch: Is Exodus 20:24-26 Really at Odds with Deuteronomy?" 1-22

Many scholars believe Exodus 20:24-–26 and Deuteronomy 12:1-–28 present contradictory regulations on how and where to sacrifice. Exodus 20:24-–26 seems to imply that sacrificial altars can be built at any location throughout the country, while Deuteronomy appears to prohibit all sacrifice outside of the central place of worship. Scholars have dealt with this discrepancy in various ways. In this paper I show how none of these explanations hold up to closer scrutiny and argue that both texts simply address different types of sacrifices permitted in ancient Israel.

Christopher Seglenieks, "Faith and Narrative: A Two-Level Reading of Belief in the Gospel of John," 23-40

The question of who truly believes according to John's Gospel can be unclear, complicated by characters who display contradictory evidence, both portrayed positively yet also reflecting imperfections. A solution to the confusion lies in attending to the overt narration of the Gospel, which creates a distinction between events within the story and the presentation to the reader. Positive expressions of faith within the story can be identified as 'acceptable belief', involving commitment to Jesus but with a limited understanding of his identity and mission. Only after the cross is 'genuine belief', (which includes greater under¬standing), possible.

Elaine A. Phillips, "The Pools of Siloam: Biblical and Post-Biblical Traces," 41-54

Scholars celebrated the 2004 discovery of a large first- century pool at the southern end of Jerusalem's City of David. That pool and the related complex of underground conduits are archaeological echoes of biblical texts from both First and Second Temple periods. Potential identifications of and connections among these vital water sources are already evident in language employed in biblical and post-biblical texts, are reflected in centuries of travellers' reports, and appear in nineteenth- and twentieth- century maps. Data from each of these categories contribute to our comprehensive understanding of the water systems that served Jerusalem through the millennia.

Bob Wagner, "Why Derbe? An Unlikely Lycaonian City for Paul's Ministry (Tacoma, Washington) and Mark Wilson," 55-84

This article discusses Paul's visit to Derbe contextually within the first journey as well as his subsequent visits to this minor Lycaonian city. It reviews the difficulty of earlier travellers and scholars such as Davis, Sterrett, and Ramsay to localise the site. The discovery of two inscriptions naming Derbe have more precisely situated the site, yet some ambiguity remains. Paul's projected routes between Lystra and Derbe as presented in maps and atlases are reviewed. The authors' autopsy of this area provides fresh insights into Paul's route between the two cities. The article closes with a suggested reason why Paul visited Derbe on his first journey and thereby founded a community of believers there.

Vicky Balabanski, "Colossians 1:23: A Case for Translating ἐπιμένετε (Continue) as Imperative, not Indicative," 85-94

This paper presents a morphological observation about a verbal form in Colossians 1:23 that potentially has several significant implications. The paper is, first, a foray into an important new methodological approach, namely the study of the divisions displayed in the earliest Greek manuscript witnesses. Second, it is an exploration of the meaning of εἴ γε (traditionally translated here as 'provided that' or 'if indeed'), and whether in this context the particle γε modalises εἰ in such a way that the meaning of this composite form is 'if so', or 'this being the case', or 'accordingly', followed by the imperative. Third, the paper argues that interpreting ἐπιμένετε (continue) as imperative, not indicative, is a less problematic way of reading Colossians 1:23, both linguistically and theologically, than the traditional reading.

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. 

Το τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 68:2 (2017)

William Ford, "The Challenge of the Canaanites," 161-184

The negative biblical portrayal of the Canaanites appears to contrast sharply with the wider portrayal of YHWH's relationship with humanity and with Israel in particular, raising a challenge for reading these parts of the Bible as Scripture. This article considers this portrayal by drawing together key biblical references to the Canaanites into two sections: Canaanites as a whole, and as individuals. Four potential images are evaluated as possible summaries of the biblical portrayal of the Canaanites: sinners, danger, warning, and challenge, with the last being the most appropriate. The Canaanites' proximity to Israel, both geographic and moral, raises both a negative and positive challenge. Israelites can become Canaanites and vice versa, depending on their response to YHWH.

Wen-Pin Leow, "Form and Experience Dwelling in Unity: A Cognitive Reading of the Metaphors of Psalm 133," 185-202

This article uses the cognitive approach to analyse the metaphors of Psalm 133 while concurrently using a study of the remaining Psalms of Ascents to understand the underlying world-view that Psalm 133's metaphors are based on. Such an approach reveals that the subjects of the metaphors of Psalm 133 are connected at a deeper conceptual level. This conceptual relationship allows the psalmist to both describe the blessings of brotherly unity and to provide a literary parallel of the experience of those blessings through the psalm's form.

Mark Wreford, "Diagnosing Religious Experience in Romans 8," 203-222

In this article, I consider Paul's use of adoption language in Romans 8 and argue that religious experience played an important role in its development. By looking closely at what Paul says about adoption and life in the Spirit, I try to identify what kind of experience this language might be articulating. Further, I suggest that it is necessary to consider how biblical scholars can best ensure they take account of religious experience when performing exegesis, offering a heuristic definition of religious experience which moves beyond the language of the NT itself, but is not conceptually anachronistic, to address a lack in the literature.

Kyu Seop Kim, "The Meaning of Cheirographon in Colossians 2:14 Revisited," 223-240

In this article we explore the uses of cheirographon in ancient papyri and ostraca and conclude that cheirographon does not refer to a debt certificate, contrary to scholars' consensus (except for Peter Arzt-Grabner). Instead, cheirographon was used to express various handwritten declarations including receipts, loans, contracts, and records of oath in ancient Greek papyri. In particular, cheirographon and its cognate words are used in the formula of declaration and with the expression of oath in Colossians 2:14 can be interpreted in this context. Declaration or oath on the observance of religious regulations was significant in ancient paganism and Judaism. Thus, cheirographon tois dogmasin in Colossians 2:14 can be read as the handwritten document which contains the declaration or oath with regard to the observance of religious regulation.

Martin Feltham, "1 Timothy 2:5-6 as a Christological Reworking of the Shema," 241-260

This article draws upon Richard B. Hays's observations regarding the way in which an 'allusive echo' can signal a broad intertextual interplay with a precursor text. I argue that the affirmation in 1 Timothy 2:5 that 'there is one God' is an 'allusive echo' of the Shema which points the attentive reader to an extended and carefully crafted intertextual interplay with the Shema and its Deuteronomic setting. I trace the way that 1 Timothy 2:5-6 reworks the Shema in the light of the story of Jesus Christ to affect the christologically driven opening up of God's people to all nation.

Peter J. Gentry, "Reassessing Jude's Use of Enochic Traditions (with Notes on their Later Reception History)," 261-286

A particular reference in the book of Jude to Enoch is commonly claimed to indicate canonical status for 1 Enoch. The origins and textual transmission of the Enochic traditions are described and reassessed for non-specialists and correlated with claims for inspiration made before, during, and after the period of Second Temple Judaism. The function of Jude's use of Enoch is interpreted within the literary structure of his work and the context of the NT, with implications for the later history of Christianity and Islam.

Eckhard J. Schnabel, "Knowing the Divine and Divine Knowledge in Greco-Roman Religion," 287-312

In his 2007 Tyndale Biblical Theology lecture, Brian Rosner has shown that the notion of being known by God is an important, albeit neglected, theme in the Old and New Testament. He explored the three relation notions of belonging to God, being loved or chosen by God, and being a child or son of God. After a concise survey of relevant biblical data in the Old and New Testament, he described the value of 'being known by God' in terms of warning, humility, comfort, and security. The following paper explores Greek and Roman religious texts with a view to establishing whether the notion of 'being known by God' surfaces in the context in which the early Christian movement engaged in missionary work, seeking to win polytheists for faith in the one true God and in Jesus Messiah. New Testament scholars do not seem to have explored the subject of the Greek and Roman gods 'knowing' human beings. Similar to Rosner's biblical theological essay, which surveyed texts without in-depth discussion of exegetical details and historical context, the following essay is wide-ranging, considering primary texts written over a large span of time, from Homer's epics (which continued to be read in the first century), the Homeric Hymns, Xenophanes' fragments, Callimachus' Hymn to Demeter, Cleanthes' Hymn to Zeus, Hesiod's Theogony, Cicero's De natura deorum, and Plutarch's religious texts to the Greek Hymns in the Furley/Bremer collection and the Lydian confession inscriptions. 

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

Tyndale Bulletin 68:1 (2017)

• Kim Phillips, "A New Codex from the Scribe behind the Leningrad Codex: L17," 1-30
• David B. Schreiner, "'We Really Should Stop Translating nir in Kings as "Light" Or "Lamp"': A Response," 31-38
• John Makujina, "'Behold, There Were Twins in Her Womb' (Gen. 25:24-26; 38:27-30): Medical Science and the Twin Births in Genesis," 39-58
• Murray Vasser, "Grant Slaves Equality: Re-Examining the Translation of Colossians 4:1," 59-72
• Jermo van Nes, "Motif-Semantic Differences in Paul?: A Question to Advocates of the Pastorals' Plural Authorship in Dialogue with Michaela Engelmann," 73-94

Στο τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 67:1 (2016)

Matthew Hamilton, "An Unpublished Fragment of Deuteronomy: Chester Beatty Papyrus VI, Folio 105, Fragment 2, Recto," 1-6
A previously unpublished transcript and reconstruction of Chester Beatty Papyrus VI folio 105 fragment 2 recto column 1 as Deuteronomy 32:5-11.

Deuk-il Shin, "The Translation of the Hebrew Term Nir: 'David's Yoke?'," 7-22

The purpose of this article is to query the viability of Douglas K. Stuart's recent suggestion that the Hebrew form nir 'lamp' should be translated as etymologically related to the Akkadian niru 'yoke, domination' on the basis of Paul D. Hanson's statement. The study is particularly interested in the phrase 'lamp of David'. The author insists that the traditional interpretation of the Hebrew nir as 'lamp' be maintained, thus rejecting the relevance of the Akkadian niru 'yoke'.

Brian P. Irwin, "The Curious Incident of the Boys and the Bears: 2 Kings 2 and the Prophetic Authority of Elisha," 23-36

A view of 2 Kings 2 that is commonly encountered regards the cursing of the children of Bethel as a meaningless act that is beneath the dignity of the prophet. This paper argues that the curse uttered by Elisha in 2 Kings 2:24 is a covenant curse based on Leviticus 26:22 and is intended to warn Israel of what lies in store if it disregards the prophetic word. In this it complements the story of the healing of the waters of Jericho (2 Kings 2:19-22) which establishes the corollary principle. The events of 2 Kings 3–8 then illustrate this principle in a variety of contexts both nationally and internationally.  

Gregory Cook, "Nahum's Prophetic Name," 37-40

While Nahum commentators correctly acknowledge that the prophet Nahum's name derives from the Hebrew root for 'comfort', they incorrectly interpret the significance of his name for the prophecy. Commentators usually argue that the name does not fit Nahum's violent vision or they state that the name fits precisely, as YHWH's vengeance brings comfort to his afflicted people. This article contends that the first two verses of Nahum allude to Isaiah 1:24, which indicates that YHWH receives comfort by being avenged. Therefore, Nahum's name indicates that the primary purpose of the book is to bring comfort to YHWH, not his adulterous people.

John K. Goodrich, "The Word of God Has Not Failed: God's Faithfulness and Israel's Salvation in Tobit 14:3-7 and Romans 9–11," 41-62

Tobit 14:3-7 and Romans 9–11 share several striking verbal and conceptual parallels that invite detailed comparison. Most notably, both Tobit and Paul (1) deny the failure of God's word (Tob. 14:4a; Rom. 9:6a); (2) proceed to unveil a three-phase redemptive history for Israel (exile => partial restoration => full restoration); and (3) utilise their respective storylines to assure their readers in phase 2 that God will bring phase 3 to completion. These and other parallels show not only that Tobit and Paul share a common eschatological perspective, but that they deploy and develop almost identical thesis statements, thereby further demonstrating the proximity of Paul's discourse to contemporary Jewish modes of thought and argumentation.    

J. R. Harrison, "The Erasure of Distinction: Paul and the Politics of Dishonour," 63-86

The article investigates the deliberate erasure of inscriptional honours of two individuals in the first century: Augustus's 'friend', the infamous Gaius Cornelius Gallus, and the famous orator of Isthmia, Nikias. The public dishonouring of rivals by their enemies was common in antiquity. The author explores how this phenomenon illuminates Paul's conception of glory in Romans and his attack on boasting in oratorical performance in the Corinthian epistles. Paul sets forth a different understanding of honour based on the shame of the cross, God's election of the socially despised, and the elevation of the dishonoured in the Body of Christ.

Mark D. Owens, "Spiritual Warfare and the Church's Mission According to Ephesians 6:10-17," 87-104

Ephesians 6:10-17 is typically understood as either a call to engage in spiritual warfare with the 'powers' or as a plea for ethical living. While these two interpretations are not necessarily incorrect, they are likely incomplete. More specifically, they do not account for the author's use of Isaiah in verses 14-15 and 17 and how this text summarises the whole of Ephesians. When one considers these two factors, it becomes reasonable to conclude that this text portrays the church as a community of 'divine-warriors' who continue Christ's mission by extending the new creation inaugurated by His sacrificial death and resurrection.

Paul S. Cable, "Imitatio Christianorum: The Function of Believers as Examples in Philippians," 105-126

In Philippians, Paul has pastoral, paraenetic aims: the Philippians are to adopt a Christian phronesis – a way of thought and life determined by their relationship to the crucified, humiliated, and risen Christ consisting specifically, in Philippians, of (1) an others-focused mindset; and (2) an attendant boldness and willingness to accept suffering and the burdens of others on behalf of the progress of the gospel. These paraenetic emphases are then embodied and illustrated by multiple examples: Christ is the ultimate exemplar and the source of the content of the exhortation. Paul himself is also one who embodies these qualities, though imperfectly. Timothy especially exemplifies others-focus, and Epaphroditus the willingness to suffer in the service of Christ. Euodia and Syntyche, finally, serve Christ boldly but lack the others-focus and unity that Paul exhorts. We conclude, then, that Paul understands the provision of such Christ-like examples and the imitation of those examples by those in Christ within Christian communities to be an important means by which the community progresses in holiness, that is, to be increasingly conformed to Christ.

Kyu Seop Kim, "Better Than the Blood of Abel?: Some Remarks on Abel in Hebrews 12:24," 127-136

The sudden mention of Abel in Hebrews 12:24 has elicited a multiplicity of interpretations, but despite its significance, the meaning of 'Abel'  has not attracted the careful attention that it deserves. This study argues that 'Abel' in Hebrews 12:24 refers to Abel as an example who speaks to us through his right observation of the cult. Accordingly, Hebrews 12:24b means that Christ's cult is superior to the Jewish ritual. This interpretation fits exactly with the adjacent context contrasting Sinai and Zion symbols.

Terry Griffith, "The Translation of Ho Proagoon in 2 John 9," 137-144

A little known Old Latin variant of 2 John 9 ('qui recedit' for ho proagoon) provides an interpretive clue that has been overlooked in the translation and exegesis of this verse. After a survey of modern translations (which tend to over-interpret this verb) and a look at ancient variants, new lexical evidence is adduced to show how ho proagoon functions in the Elder's statement. Finally, a more neutral translation is offered: 'Anyone who goes forth [or leaves] and who does not remain in the teaching of the Messiah does not possess God.'

Brian J. Wright, "Ancient Rome's Daily News Publication with Some Likely Implications for Early Christian Studies," 145-

A detailed study on ancient Rome's daily news publication is currently absent in early Christian studies. This article seeks to begin filling this lacuna by surveying the history of this Roman news bulletin and highlighting the sorts of data that must be taken into account in order to determine the publication's subject matter, scope of distribution, and possible relevance for early Christian studies.

Το τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 67:1 (2016)

• Matthew Hamilton, "An Unpublished Fragment of Deuteronomy: Chester Beatty Papyrus VI, Folio 105, Fragment 2, Recto," 1-6
• Deuk-il Shin, "The Translation of the Hebrew Term Nir: 'David's Yoke?'," 7-22
• Brian P. Irwin, "The Curious Incident of the Boys and the Bears: 2 Kings 2 and the Prophetic Authority of Elisha," 23-36
• Gregory Cook, "Nahum's Prophetic Name," 37-40
• John K. Goodrich, "The Word of God Has Not Failed: God's Faithfulness and Israel's Salvation in Tobit 14:3-7 and Romans 9–11," 41-62
• J. R. Harrison, "The Erasure of Distinction: Paul and the Politics of Dishonour," 63-86
• Mark D. Owens, "Spiritual Warfare and the Church's Mission According to Ephesians 6:10-17," 87-104
• Paul S. Cable, "Imitatio Christianorum: The Function of Believers as Examples in Philippians," 105-126
• Kyu Seop Kim, "Better Than the Blood of Abel?: Some Remarks on Abel in Hebrews 12:24," 127-136
• Terry Griffith, "The Translation of Ho Proagoon in 2 John 9," 137-144
• Brian J. Wright, "Ancient Rome's Daily News Publication with Some Likely Implications for Early Christian Studies," 145

Το τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 66:1 (2015)

Richard Neville, "On exaggerating creation's role in biblical law and ethics," 1-17

Recent claims that creation theology is the broad horizon of Old Testament theology carry with them the potential for making easy connections between creation and ethics in biblical law. This potential is beginning to be realised in assertions that creation has an implied presence in Israel's law and that Israel's economic life was carried out within a worldview shaped by creation principles. These kinds of statements make it possible for the reader to discover creation at any point in the law that modern sensibilities would wish it. And yet the evidence presented here suggests that this will lead to the misreading of Israel's law. Care needs to be taken that the marginalisation of creation theology in the twentieth century does not give way to a twenty-first century misrepresentation of creation's role in Israel's faith.

Robin Routledge, "The Nephilim: a tall story? : who were the Nephilim and how did they survive the flood?," 19-40

The Nephilim figure prominently in some popular literature. Their portrayal is speculative, but also based on Second Temple texts, which portray the Nephilim as the giant offspring of angels and human women who were responsible for the corruption that resulted in the flood. The OT includes few direct references to the Nephilim (Gen. 6:4; Num. 13:33; possibly Ezek. 32:27), though they have been generally linked with giant pre-conquest inhabitants of Canaan, particularly Anakites and Rephaim. The lack of detail in the OT suggests the existence of underlying extra-biblical traditions, though substantial differences appear to rule out Second Temple texts as a source for OT writers. Because the OT appears to include references to the Nephilim existing both before and after the flood, an important question is whether (or how) they survived the deluge. This article argues that the Nephilim in the OT are associated, primarily, with the antediluvian era; though are, intentially, linked with postdiluvian 'heroes' to highlight the perversity of the pre-flood generation, who, in seeking liaisons with heavenly beings, seek to overcome their mortality. How they survived the flood does not appear to be of interest to the OT writers.

Isabelle Hamley, "What's wrong with 'playing the harlot'? : the meaning of zanah in Judges 19:2," 41-62

The story of the Levite's concubine in Judges 19 arouses horror ­ and very mixed scholarly interpretations. The silent concubine is cast in many shades, from silent victim to shady character on a par with the morally troubled Levite. Characterisation hinges on understanding the nature of the concubine's actions in verse 2. Was she unfaithful, literally or metaphorically? Or simply angry, as in the Greek text? Despite a long tradition of exonerating the concubine from sexual misconduct, the debate has been reopened, unexpectedly, by feminist critics asking why we should automatically assume she is innocent of all wrongdoing, in a text where virtually all characters are morally ambiguous at best. This paper will argue that the Masoretic Text offers the best reading of the story, consistent with subtle narration and moral complexity.

Tchavdar S. Hadjiev, "The king and the reader: hermeneutical reflections on 1 Kings 20-21," 63-74

1 Kings 20–21 offers a critical portrayal of Ahab as a king who practices neither mercy, nor justice in his dealings with his subjects but who strives to present a public image of himself as a king of mercy and justice. His character would have been seen by the exilic/post-exilic readership of the book of Kings as prefiguring their own experience of judgement and providing them with a model of repentance in the face of inevitable doom. 

Ragnar Andersen, "The Elihu speeches : their place and sense in the book of Job," 75-94

The different opinions about the Elihu speeches (Job 32–37) contribute greatly to confusion in research on the book of Job. In this paper I dis­cuss whether the Elihu speeches are later interpolations or original to the writing, and I defend the latter position. Furthermore, I critically analyse current views on the speeches' role in the book as a whole and argue that Elihu is an inspired wisdom teacher who paves the way for Job's encounter with God. Elihu does not merely repeat the claims of Job's three friends.

Lincoln Blumell, "A new LXX fragment containing Job 7:3-4 and 7:9," 95-101

This article presents an edition of a papyrus fragment from LXX Job that is housed in the Hatcher Graduate Library at the University of Michigan. The fragment likely dates to the sixth century A.D.AD and comes from a codex. On the recto the fragment contains Job 7:3-–4 and on the verso Job 7:9. 

Joel White, "'He was raised on the third day according to the Scriptures' (1 Corinthians 15:4) : a typological interpretation based on the cultic calendar in Leviticus 23," 103-119

According to one of the earliest creedal statements in the NT, which Paul quotes in 1 Corinthians 15:4, the Messiah 'was raised on the third day according to the scriptures'. Scholarly analysis has centred on deter­mining which scriptures are in view, rarely differentiating between the creed's perspective and Paul's. One can only speculate about the for­mer, but with regard to the latter there are contextual clues in 1 Corinthians 15 that Paul sought to draw attention to the typological sig­nificance of the sheaf of firstfruits which, according to the Leviticus 23:10-11, was to be waved before the Lord on the day after the Sabbath after Passover, the very day that Jesus rose from the dead.

Dillon T. Thornton, "Satan as adversary and ally in the process of ecclesial discipline : the use of the prologue to Job in 1 Corinthians 5:5 and 1 Timothy 1:20," 137-151

Twice in the NT Paul refers to delivering someone to Satan. In 1 Corinthians 5:5, the apostle tells the Corinthian believers to hand a man living in sexual immorality over to Satan (paradounai ton toiouton tw satana). In 1 Timothy 1:20, Paul tells Timothy that he handed Hymenaeus and Alexander over to Satan (paredwka tw satana). Paul's language is strikingly similar to language contained in the prologue to Job. In Job 1:6-12, Satan disputes the blamelessness of Job and seeks Yahweh's permission to test Job's integrity. First, Yahweh allows Satan to attack Job's most prized possessions (Job 1:12). After the first attack fails, Satan asks for Yahweh's permission to assault Job physically. Then in Job 2:6 LXX, the LORD says to Satan, 'Behold, I deliver him to you' (Idou paradidwmi soi auton). In this paper, I argue that in both 1 Corinthians 5:5 and 1 Timothy 1:20 Paul draws from the prologue to Job, and he portrays Satan as an enemy of God who nevertheless can play the part of an ally in the process of church discipline.

Το τρέχον τεύχος του TynBull / The current issue of TynBull

Tyndale Bulletin 65:2 (2014)

Jerry Hwang, "My name will be great among the nations : the missio Dei in the Book of the Twelve," 161-180

Recent OT scholarship has increasingly recognised that the Minor Prophets were compiled by Hebrew scribes to be read as a cohesive anthology. While acknowledging that each book of the Minor Prophets exhibits a distinctive individuality, scholars continue to debate how to interpret the collection as a coherent whole. In this vein, I propose that the major themes of the Minor Prophets-land, kingship, the move from judgement to salvation, and the relationship of Israel to the nations-find a unifying link in the missio Dei. The plan of God to redeem his entire creation is progressively unfolded in the Minor Prophets, in that the apostasy of God's people in God's land (Hosea; Joel) is but the first step in a history of redemption which culminates with the recognition by all nations that YHWH alone is worthy: 'For from the rising of the sun to its setting my name will be great among the nations' (Mal. 1:11). As such, the missio Dei in the Minor Prophets not only provides a reading strategy for interpreting the collection as a unified Book of the Twelve; it also shows how the Minor Prophets make a unique contribution to an OT theology of mission.

Edmon L. Gallagher, "The end of the Bible? : the position of Chronicles in the canon," 181-199

Scholars have argued for the originality of the position of Chronicles at the end of the canon based on both external and internal considerations. As for the latter, various 'closure phenomena' allegedly indicate that Chronicles either was written for the purpose of concluding the scriptural canon or was redacted for that purpose. The external evidence includes the Talmudic order of books (b. Bava Batra 14b), various Masoretic manuscripts, and a passage from the Gospels (Matt. 23:35 // Luke 11:51). This paper argues that while Chronicles surely forms an appropriate conclusion to the Bible, the evidence to hand does not demonstrate that it actually took up its place at the end of the Bible before the rabbinic period. 

Thomas W. Simpson,  (Oxford), "Testimony in John's Gospel : the puzzle of 5:31 and 8:14," 201-218

Testimony is a central theme in John's Gospel and he has a developed view on how it works. This paper makes two contributions. First, I show the complexity and sophistication with which John handles different kinds of testimony in his narrative; this constitutes a category of evidence for the centrality of testimony not noted hitherto. Second, I address the central puzzle, namely the prima facie contradiction between 5:31 and 8:14. At issue is whether Jesus' testimony about himself requires corroborating testimony for it rationally to be believed. I argue that 8:14 has interpretative priority: according to John, no such corroboration is required.

Peter M. Head, "The letters of Claudius Terentianus and the New Testament : insights and observations on epistolary themes," 219-245

Eleven papyrus letters from the early second century (P. Mich. 467-480 & inv. 5395) are studied in relation to parallel interests expressed within NT letters, on the topics of physical layout and formatting, discussions of health, the desire for news and the role of greetings, the role of the letter carrier and the use of letters of recommendation.

Armin D. Baum, "Paul's conflicting statements on female public speaking (1 Cor. 11:5) and silence (1 Cor. 14:34-35) : a new suggestion," 247-274

How could in 1 Corinthians women at the same time be permitted to prophesy (1 Cor. 11:5) and prohibited from asking questions (1 Cor. 14:34-35)? Read against their ancient cultural background the two texts reveal a common basic principle which lies behind both of them. According to Paul, female public speaking without male consent was unacceptable (1 Cor. 14:34-35) whereas female public speaking with male consent was tolerable if female chastity was preserved (1 Cor. 11:5).

Justin K. Hardin, "Galatians 1-2 without a mirror : reflections on Paul's conflict with the agitators," 275-303

Despite its dangers and pitfalls as an interpretive technique, mirror reading continues to enjoy pride of place as the preferred method for reconstructing the situation in Galatians. But does reflecting back the opposite of the text aid our understanding of Paul's letter, or does it merely distort the picture? In this essay, we will discuss Paul's conflict with the agitators in Galatians to reveal the inherent methodological problems of mirror reading this letter. Specifically, we will address the question whether the agitators in Galatia were questioning Paul's credentials, prompting Paul to write his lengthy narrative in Galatians 1-2. We will then evaluate recent scholars who have sought to retire the mirror in their interpretation of Paul's narrative, before ourselves providing a fresh reading of Paul's aims in Galatians 1-2. We will suggest that Paul was not defending himself (or his gospel or anything else) in Galatians. Rather, Paul was constructing a self-contrast with the agitators in an effort to persuade the Galatians to turn back to the one true gospel and to reject the judaising tactics of the agitators.

Dissertation Summaries

• Rosalind S. Clarke, "Canonical interpretations of the Song of Songs," 305-308
• Fiona J. Gregson, "Everything in common? : the theology and practice of the sharing of possessions in community in the New Testament with particular reference to Jesus and his disciples, the earliest Christians, and Paul," 309-312
• Ovidiu Hanc, "Paul and empire : a reframing of Romans 13:1-7 in the context of the New Exodus," 313-316
•  Dana T.Benesh, "Thomas Aquinas on Hebrews : the excellence of Christ," 317-320

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

Tyndale Bulletin 65:1 (2014)

Christian Askeland, "A Fake Coptic John and Its Implications for the 'Gospel of Jesus's Wife'," 1-10

The recent revelation of a Coptic Gospel of John fragment from the same source as the so-called 'Gospel of Jesus's Wife' has decisively altered the discussion concerning the authenticity of the 'Gospel of Jesus's Wife' fragment. The Coptic John fragment is a crude copy from Herbert Thompson's 1924 edition of the 'Qau codex' and is a product of the same modern writing event as the 'Gospel of Jesus's Wife' fragment. Both texts are modern forgeries written on genuinely ancient fragments of papyrus.

Nicholas P. Lunn, "The Deliverance of Rahab (Joshua 2, 6) as the Gentile Exodus," 11-20
This short article argues for an intertextual interpretation of the Rahab narratives in the book of Joshua in the light of the deliverance of the Hebrews from Egypt as recorded in the book of Exodus. The presence of a range of different verbal and thematic correspondences supports such a notion. This is further confirmed once a structural parallelism between the two portions of text is identified. Suggestions are given as to what the relationship was designed to indicate.

Andreas Käser, "Then David Wrote a Letter (2 Sam. 11:14) – He Himself or Was It His Secretary? A Study of the Criteria for Handling the 'Semantic Causative'," 21-36 
One often speaks of important people as if they did everything on their own. 'Caesar beat the Gauls', thus reads a verse in a poem by Bertolt Brecht. In the following line he makes the point: 'Did he not even have a cook with him?' This way of speaking about kings and lords, rulers and commanders, is a very common literary device used not only in many ancient but also in contemporary languages. In speech it is usually used unconsciously­and even decoded unconsciously. But it is at least noticeable, because sometimes the translators of the Old Testament use a causative in its place. As a result of this usually unnoticed decoding, this characteristic has rarely been explicitly described as a literary phenomenon. The only exception I know of is to be found in Hermann Menge's book about Latin syntax and stylistics, where it is referred to as a 'causative active'. Because it is grammatically an 'active' voice which is to be semantically decoded functionally as a 'causative', I would like to suggest calling this literary device a 'semantic causative'. Now, if this 'semantic causative' is a common form used when speaking about important people, it raises the question: are there criteria which enable us to determine which of the acts are carried out by themselves and which are delegated to others. In my opinion there are indeed certain criteria which can be used to exclude the one or other scenario, but oftentimes a grey area of uncertainty seems to remain. So, did David write this letter himself or was it written by a secretary? In the following I intend to investigate the question of whether a definite answer can be found.

Jesse R. Scheumann, "Mothers of Offspring in 1–2 Kings: A Messianic Hope in David's Line?," 37-56

In the books of 1 and 2 Kings, the mothers of Judaean kings are given a unique focus in being mentioned. Historically-minded scholars, neglecting a more message-minded approach, have not sufficiently explored why this is the case. However, when viewed as an allusion to Genesis 3:15, the focus on mothers reveals a literary marking of each Judaean king as an offspring of the woman, maintaining messianic hope within a dark period of Judah's history.

John F. Evans, "Death-Dealing, Witchcraft in the Bible? Notes on the Condemnation of the 'Daughters' in Ezekiel 13:17–23,"  57-84
The essay proposes a new reading of Ezekiel 13:17–23, drawing on ancient Near Eastern materials to argue that the exiled 'daughters' were likely not practising the binding magic of the kaššaptu (Akk.) 'witch' but a defensive, even therapeutic, binding magic similar to that of the Babylonian ašipu 'exorcist'. Through their magic-bands Ezekiel's female opponents are said to bring 'death' (v. 19), but this is best explained as either the women's prophetic declaration of who was to live or die, or as the judgement of YHWH upon those in the community who believed their 'lies' and 'false visions', refusing to heed Ezekiel's warnings. Deception by unauthorised prophecy, divination, and magic is the key issue.

Michael S. Heiser, "Monotheism and the Language of Divine Plurality in the Hebrew Bible and the Dead Sea Scrolls," 85-100
Most Hebrew Bible scholars believe that Israelite religion evolved from polytheism to monotheism, an evolution in which the biblical writers participated. The dominant version of this consensus is that this religious evolution culminated by the end of the exile or shortly thereafter. A minority perspective places the evolutionary end point later. At issue is the presence of the language of divine plurality, positive references to other gods ( or ) under YHWH's authority, in Jewish religious texts composed during and after the Second Temple period. This article surveys the language of divine plurality in the Hebrew Bible and the sectarian literature at Qumran to show its conceptual continuity and longevity, and rejects the notion that it is incongruent with a belief in the uniqueness of YHWH.

Thomas W. Simpson, "Testimony in John's Gospel: The Puzzle of 5:31 and 8:14," 101-118
Testimony is a central theme in John's Gospel and John has a developed view on how it works. This paper makes two contributions. First, I show the complexity and sophistication with which John handles different kinds of testimony in his narrative; this constitutes a category of evidence for the centrality of testimony not noted hitherto. Second, I address the central puzzle, namely the prima facie contradiction between 5:31 and 8:14. At issue is whether Jesus' testimony about himself requires corroborating testimony for it rationally to be believed. I argue that 8:14 has interpretative priority: according to John, no such corroboration is required.

David Hall, "The Interpretation of Pros in Romans 3:26," 119-124
In an article published in 1980, Richard Hays argued that Romans 3 should be seen as a unity. The whole chapter is an assertion of God's in­tegrity­that God is . Verses 21–26 'close the circle by answering the objections raised in verses 1–7'. Hays's thesis has been largely rejected. S. K. Stowers stated in 1984 that Hays was 'almost alone' in stressing the internal coherence of the argument in Romans 3, and subsequent scholarship has largely concentrated on the analysis of specific sections of the chapter rather than on the chapter as a whole. My aim in this article is to support Hays's thesis by examining verse 26, and in particular Paul's use of the preposition in that verse.

Benjamin Sargent, "'Interpreting Homer from Homer': Aristarchus of Samothrace and the Notion of Scriptural Authorship in the New Testament," 125-140
This study attempts to explore certain exegetical arguments within the New Testament that operate upon the basis of an assumption that a scriptural text's meaning is in some way contingent upon its author. The exegetical and text-critical Homeric scholarship of Aristarchus of Samothrace is examined as a possible parallel to this assumption of authorial contingency. Aristarchus makes exegetical and text-critical decisions about the Iliad by means of a conception of Homer as the perfect writer. Whilst it is unlikely that any New Testament writer was aware of Aristarchus' work, Aristarchus undoubtedly represents more widespread Greek thought about authorship and meaning that may have been shared by certain New Testament writers.

Stuart E. Parsons, "Very Early Trinitarian Expressions Very Early Trinitarian Expressions,"  141-152
While older scholarship identified the earliest use of Trinitarian terminology near the end of the second century in the work of Theophilus of Antioch, some recent studies have challenged this view. However, while affirming certain insights of these newer studies, it is necessary to revisit them in light of the historical setting of the second-century apologists. In reality, Theophilus and other early apologists evidenced a certain implicit Trinitarianism by affirming unity, distinction, eternal pre-existence and economic subordination in the Godhead. Studies of early Trinitarian terminology must look beyond explicit descriptions of the Godhead. They must consider also broad patterns of implicit Trinitarianism.

Στο τρέχον τεύχος του περιοδικού TynBull / In the current issue of TynBull

Στο τρέχον του περιοδικού Tyndale Bulletin 64:2 (2013) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος:

• Christopher R. Lortie, "These Are the Days of the Prophets: A Literary Analysis of Ezra 1–6", 161-170
• William R. Osborne,"The Early Messianic 'Afterlife' of the Tree Metaphor in Ezekiel 17:22-24", 171-188
• James Robson, "Undercurrents in Jonah", 189-216
• Trevor J. Burke, "The Parable of the Prodigal Father: An Interpretative Key to the Third Gospel (Luke 15:11-32)", 217-238
• Preston T. Massey, "Gender Versus Marital Concerns: Does 1 Corinthians 11:2-16 Address the Issues of Male/Female or Husband/Wife?", 239-256
• Svetlana Khobnya, "'The Root' in Paul's Olive Tree Metaphor (Romans 11:16-24)", 257-274
• John VanMaaren, "The Adam-Christ Typology in Paul and Its Development in the Early Church Fathers", 275-298
• Boris Paschke, "Praying to the Holy Spirit in Early Christianity", 299-316

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

Στο τρέχον τεύχος του περιοδικού Tyndale Bulletin 63:2 (2012) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος: 

• Stephen N. Williams, "Could God have commanded the slaughter of the Canaanites?", 161-178
• Scott N. Callaham, "But Ruth clung to her : textual constraints on ambiguity in Ruth 1:14", 179-197
• Luca Marulli, "'And how much do you owe ? take your bill, sit down quickly, and write' (Luke 16:5-6)", 199-216
• Lee Gatiss, "Grace tasted death for all : Thomas Aquinas on Hebrews 2:9", 217-236
• David N. Kirk, "Heaven opened : intertextuality and meaning in John 1:51", 237-256
• Andy Cheung, "Foreignising Bible translation : retaining foreign origins when rendering Scripture", 257-273
• Wayne Coppins, "Sitting on two asses? : second thoughts on the two-animal interpretation of Matthew 21:7", 275-290
• John W. Taylor, "The eschatological interdependence of Jews and Gentiles in Galatians", 291-316
• Will Kynes, "My psalm has turned into weeping : the dialogical intertextuality of allusions to the psalms in Job", 317-319

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

Στο τρέχον τεύχος του περιοδικού Tyndale Bulletin 62:2 (2011) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος: 

• David P. Seccombe, "Incongruity in the gospel parables", 161-172
• Carsten Vang, "God's love according to Hosea and Deuteronomy : a prophetic reworking of a Deuteronomic concept?", 173-194
• Allan Chapple, "Getting 'Romans' to the right Romans : Phoebe and the delivery of Paul's Letter", 195-214
• Rodney K. Duke, "Form and meaning : multi-layered balanced thought structures in Psalm 24:4",  215-232
• Gregory Goswell, "Isaiah 1:26 : a neglected text on kingship", 233-246
• Andrew J. Wilson,  "Hebrews 3:6b and 3:14 revisited", 247-267
• David Instone-Brewer, "Jesus of Nazareth's trial in the uncensored Talmud",  269-294
• John Nolland, "The thought in John 1:3c-4", 295-311
• Daniel S. Diffey, "The royal promise in Genesis : the often underestimated importance of Genesis 17:6, 17:16 and 35:11", 313-316
• Andrew Harker, "Spiritually called Sodom and Egypt : getting to the heart of early Christian prophecy through the Apocalypse of John", 317-319

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

Στο τρέχον τεύχος του περιοδικού Tyndale Bulletin 62:1 (2011) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος:

 

• Alan R. Millard, "The Ostracon from the days of David found at Khirbet Qeiyafa", 1-13
• Yong H. Jeon, "The retroactive re-evaluation technique with Pharaoh's daughter and the nature of Solomon's corruption in 1 Kings 1-12", 15-40
• Richard Abbott, "Forked parallelism in Egyptian, Ugaritic and Hebrew poetry", 41-64
• Robin A. Parry, "Lamentations and the poetic politics of prayer", 65-88
• David Mathewson, "The apocalyptic vision of Jesus according to the Gospel of Matthew : reading Matthew 3:16-4:11 intertextually", 89-108
• Seyoon Kim, "Paul's common paraenesis (1 Thess. 4-5; Phil. 2-4; and Rom. 12-13) : the correspondence between Romans 1:18-32 and 12:1-2, and the unity of Romans 12-13", 109-139
• J.C. Edwards, "The Christology of Titus 2:13 and 1 Timothy 2:5", 141-147
• Murray J. Harris, "A brief response to 'The Christology of Titus 2:13 and 1 Tim. 2:5' by J. Christopher Edwards", 149-150
• Pieter de Vries, "The glory of YHWH in the Old Testament with special attention to the book of Ezekiel", 151-154
• Philipp F. Bartholomä, "The Johannine discourses and the teaching of Jesus in the synoptics : a comparative approach to the authenticity of Jesus' words in the Fourth Gospel", 155-159

Το τρέχον τεύχος του Tyndale Bulletin / The current issue of Tyndale Bulletin

Στο τρέχον τεύχος του περιοδικού Tyndale Bulletin 61:2 (2010) δημοσιεύονται τα εξής άρθρα:

• Michael Graves, "The literary quality of Scripture as seen by the early Church",
  161-182
  
• Heath A. Thomas, "Relating prayer and pain : psychological analysis and Lamentations research", 183-208
  
• David L. Baker, "Which Hebrew Bible? : review of Biblia Hebraica Quinta, Hebrew University Bible, Oxford Hebrew Bible, and other modern editions", 209-236
  
• Andrew T. Ohm, "Manasseh and the punishment narrative", 237-254
  
• Martin A. Shields, "Malevolent or mysterious? : God's character in the prologue of Job", 255-270
  
• Hyung D. Park, "Drawing ethical principles from the process of the Jerusalem Council : a new approach to Acts 15:4-29", 271-291
  
• Alexander Stewart, "James, soteriology, and synergism", 293-310
  
• Jeffrey S. Lamp, "An alternative explanation for the alleged "imperatival" participles of Romans 12:9-21", 311-316
  
• Kathleen M. Rochester, "Prophetic ministry in Jeremiah and Ezekiel", 317-320
  
  

Στο νέο τεύχος του Tyndale Bulletin / In the current issue of Tyndale Bulletin

Στο νέο τεύχος του Tyndale Bulletin 61:1 (2010) δημοσιεύονται μεταξύ άλλων και τα εξής άρθρα βιβλικού ενδιαφέροντος:

• Larry W. Hurtado, "The origins of Jesus-devotion : a response to Crispin Fletcher-Louis", 1-20
• Jonathan Moo, "Continuity, discontinuity, and hope : the contribution of New Testament eschatology to a distinctively Christian environmental ethos", 21-44
• Brian Brock, "On generating categories in theological ethics : Barth, Genesis and the 'Ständelehre'", 45-67
• Robin Routledge, "Did God create chaos? : unresolved tension in Genesis 1:1-2", 69-88
• Terrance A. Clarke, "Complete versus incomplete conquest : a re-examination of three passages in Joshua", 89-104
• Erkki Koskenniemi, "Forgotten guardians and Matthew 18:10", 119-129
• Peter M. Head, "Editio critica maior : an introduction and assessment", 131-152

Το νέο τεύχος του TynBull/ The new issue of TynBull

Στο νέο τεύχος του Tyndale Bulletin 60:2 (2009) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος:

• Crispin H. Fletcher-Louis, "A new explanation of christological origins : a review of the work of Larry W. Hurtado", 161-205
• Aaron Chalmers, "The importance of the Noahic covenant to biblical theology", 207-216
• Larry Perkins, "The Markan narrative's use of the Old Greek text of Jeremiah to explain Israel's obduracy", 217-238
• Cornelis Bennema, "The identity and composition of hoi Iudaioi in the Gospel of John", 239-263
• Michael Bird, "New Testament theology re-loaded : integrating biblical theology and Christian origins", 265-291

Ἀρθρα βιβλικού ενδιαφέροντος στο νέο Tyndale Bulletin

Στο νέο τεύχος του Τyndale Bulletin 60:1 (2009) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος:

Kit Barker, "Divine Illocutions in Psalm 137. A Critique of Nicholas Wolterstorff's 'Second Hermeneutic'", 1-14

Kατά τα τελευταία χρόνια υπάρχει ένα ανανεωμένο ενδιαφέρον να κατανοηθεί η Γραφή ως θεία επικοινωνία, μία τάση η οποία επανασυνδέει την ακαδημαϊκή μελέτη με τα εκκλησιολογικά ενδιαφέροντα. Όσοι εμπλέκονται στη θεολογική ερμηνευτική αξιοποίησηαν μία σειρά από επιστημονικούς κλάδους προκειμένου να αναπτύξουν και να υποστηρίξουν τις μεθοδολογίες που υιοθέτησαν. Από το χώρο της θεωρίας της επικοινωνίας και των pragmatics χρησιμοποιήθηκε από κάποιους η θεωρία για τις πράξεις λόγου (speech act theory) καθώς παρέχει μία εις βάθος ανάλυση της ανατομίας της επικοινωνίας. Ένα έργο αντιπροσωπευτικό αυτής της τάσης είναι το έργο του Nicholas Wolterstoff, Divine Discourse: Philosophical Reflections on the Claim that God Speaks. Ο συγγραφέας στηρίζεται κυρίως στη θεωρία των πράξεων λόγου και αναπτύσσει ένα μοντέλο δύο ερμηνευτικών φάσεων το οποίο προκύπτει κυρίως από τη θέση του ότι η Γραφή είναι θείος και ανθρώπινος λόγος. Ο συγγραφέας παρουσιάζει κριτικά τις θέσεις του Wolterstoff και μάλιστα στο παράδειγμα ερμηνείας του Ψα 137.

Hetty Lalleman, "Jeremiah, Judgement and Creation", 15-24
Με βάση το έργο της Helga Weippert υποστηρίζεται ότι η ιδέα της δημιουργίας μπορεί να βρεθεί ήδη στον Ιερεμία κι όχι μόνο στα Ησ 40-55. Τα Ιερ 4-5 έχουν παράλληλα στα Γεν 1-2 καθώς επίσης και στο Ιερ 33 και υπάρχει αρκετός χώρος για να υποθέσει κανείς ότι το Ιερ 33 αντιπροσωπεύει μία μετά τον Ιερεμία εξέλιξη, όπως υποστηρίζει και η Weippert. Ο Ιερεμίας χρησιμοποιεί όχι μόνο τη διαθήκη ως πλαίσιο για την εξαγγελία της κρίσης και καταδίκης αλλά και τη δημιουργία.

Robert Simons, "The Magnificat: Cento, Psalm or Imitatio?", 25-46
Οι ερμηνευτές έχουν προ πολλού επισημάνει την έντονη παρουσία λέξεων και θεμάτων της ελληνικής Π.Δ. στον ύμνο της Μαριάμ (Λκ 1,46-55). Διάφορες απόπειρες έγιναν να εξηγηθεί αυτό το φαινόμενο. Κάποιοι υποστήριξαν ότι ο συγκεκριμένος ύμνος είναι ένα είδος cento, κάποιοι άλλοι ότι έχει συνταχθεί έχοντας ως πρότυπο τους ψαλμούς της Π.Δ. Στο άρθρο υποστηρίζεται ότι ο ύμνος είναι ένα παράδειγμα "προσωποποιΐας", ενός φαινομένου γνωστού στο πλαίσιο της ελληνορωμαϊκής ρητορικής παράδοσης και υιοθετεί την τεχνική της imitatio. Για να τεκμηριώσει τη θέση του ο συγγρ. αναλύει διάφορες λεπτομέρειες του συγκεκριμένου ύμνου.

Christopher M. Hays, "Hating Wealth and Wives? An Examination of Discipleship Ethics in the Third Gospel", 47-68
To κατά Λουκάν συχνά συνδυάζει οδηγίες για τον τρόπο που πρέπει να χρησιμοποιείται ο πλούτος με διδασκαλίες για τις σχέσεις μέσα στην οικογένεια, κάποιες φορές υιοθετώντας ένα επικριτικό ύφος. Στο παρόν άρθρο υποστηρίζεται ότι οι διπλές αυτές "εχθρότητες" απέναντι στον πλούτο και την οικογένεια μέσα στο ευαγγέλιο έχουν θεολογικές ρίζες και ειδικότερα στην διδασκαλία του για τη μίμηση του Χριστού και τη διδασκαλία του για την κρίση κατά τα έσχατα. Για να υποστηρίξει τη θέση του και για να χαράξει συγκεκριμένες γραμμής της ηθικής του τρίτου ευαγγελίου, ο συγγρ. αναλύει τα Λκ 9,57-62. 14,25-35. 17,20-35.

Christoph Stenschke, "Reading First Peter in the Context of Early Christian Mission", 107-126
Στο άρθρο υποστηρίζεται ότι η 1 Πε θα πρέπει να αναγνωσθεί μέσα στο πλαίσιο της αρχαίας χριστιανικής ιεραποστολής. Οι αναγνώστες της 1 Πε έχουν κυρίως εθνικό παρελθόν. Η επιστολή διαβεβαιώνει ότι αυτοί οι εξ εθνών χριστιανοί τώρα κατέχουν το ίδιο status και απολαμβάνουν των ίδιων πνευματικών προνομίων με τον Ισραήλ. Ωστόσο το πολυπόθητο αυτό status προϋποθέτει ότι θα πρέπει να ζήσουν μέσα στον κόσμο ως εξόριστοι και ξένοι. Ως λαός του Θεού έχουν όμως ένα νέο στόχο: να είναι κοινωνοί της πίστης εν Χριστώ τόσο στη συμπεριφορά τους όσο και στο λόγο τους. Η εμπειρία που έχουν κατασυκοφάντησης και διωγμού δε θα πρέπει να θέσει υπό αμφισβήτηση την κλήση τους, αλλά είναι αναπόσπαστο τμήμα της ύπαρξής τους λαού του Θεού μέσα στον κόσμο.

To περιοδικό Tyndale Bulletin 1956-2005 προσβάσιμο στο Διαδίκτυο

Από το ιστολόγιο του Dr. Rod Decker, NT Resources Blog πληροφορούμαστε ότι τα τεύχη του περιοδικού Tyndale Bulletin 1056-2005 είναι προσβάσιμα στο Διαδίκτυο σε μορφή .doc και pdf. Για να βρεθείτε στη σχετική σελίδα, πατήστε εδώ.

Το νέο τεύχος του Tyndale Bulletin

Στο νέο τεύχος του Tyndale Bulletin δημοσιεύονται τα εξής άρθρα:

Lunn, Nicholas P., "The last words of Jacob and Joseph : a rhetorico-structural analysis of Genesis 49:29-33 and 50:24-26", 161-179

Στο άρθρο εφαρμόζεται η κοινωνικορητορική μέθοδος για την ερμηνεία των τελευταίων επεισοδίων στο βιβλίο της Γενέσεως. Με τη βοήθειά της ο συγγρ. καταλήγει ότι το τελευταίο μεγάλο τμήμα του βιβλίου είναι αντίθετα από ό,τι υποστηρίζεται σε διάφορα υπομνήματα το 49,29–50,26, το οποίο έχει τη δομή ενός αντίστροφου παράλληλου μοτίβου. Μέσω αυτής της ανάλυσης οι περικοπές που αφορούν στους τελευταίους λόγους και στο θάνατο του Ιακώβ κι εκείνες με τους τελευταίους λόγους και το θάνατο του Ιωσήφ μπορούν να συσχετισθούν και να παραλληλισθούν. Αυτή η σύγκριση αποκαλύπτει διαφορές αλλά επίσης μία ουσιαστική ενότητα στις τελευταίες επιθυμίες καθενός πατριάρχη. Μολονότι εκδηλώνεται με διαφορετικούς τρόπους σε κάθε περίπτωση οι τελευταίες τους επιθυμίες κατευθύνονται από μία κοινή πίστη για τη μελλοντική εκπλήρωση της θεϊκής υπόσχεσης ότι η γη Χαναάν θα περιέλθει στους απογόνους του Αβραάμ. Ο Lunn σχολιάζει επίσης τη χρήση από μέρους του αρχαίου συγγραφέα μίας συγκεκριμένης τεχνικής για να δηλώσει ότι η ταφή του Ιακώβ στο σπήλαιο Machpelah ήταν η πρέπουσα. Τέλος εξηγεί γιατί η αφήγηση της ταφής του Ιακώβ καταλαμβάνει τόσο πολύ χώρο έναντι εκείνης της ταφής του Ιωσήφ.

Tan, Kim H., "The Shema and early Christianity", 181-206

Ένα πολύ ενδιαφέρον ερώτημα είναι, εάν ο χριστιανισμός προήλθε από τον Ιουδαϊσμό πώς τελικά αντιμετώπισε -αν το έκανε τελικά- την ομολογία για τη μοναδική αληθινή πίστη και πράξη του Ιουδαϊσμού. Στο άρθρο υποστηρίζεται ότι όχι μόνο ο Χριστιανισμός το έκανε αυτό συχνά, όπως βεβαιώνεται από τη συχνή χρήση της Shema στα κείμενα της Κ.Δ., αλλά ότι αυτό το σημείο υπήρξε ένα κεντρικό θέμα της αντιπαράθεσης Εκκλησίας και Συναγωγής κατά τον πρώτο αιώνα. Αποτέλεσε κινητήρια δύναμη στην πρώιμη Χριστιανική θεολογική σκέψη κυρίως όσον αφορά στην κατανόηση του τρόπου που η χριστιανική κοινότητα ήταν μία εσχατολογική κοινότητα και όσον αφορά στην ταυτότητα του Ιησού Χριστού.

Rosner, Brian S., "'Known by God' : the meaning and value of a neglected biblical concept", 207-230

Mολονότι το θέμα του να είναι κάποιος γνωστός στο Θεό είναι μία σημαντική ιδέα στη βιβλική θεολογία, δεν έχει τύχει της προσοχής της βιβλικής ερμηνείας και θεολογίας. Σε αυτό το εισαγωγικό άρθρο γίνεται μία προσπάθεια να τονισθεί η σημασία της, δίνεται ο ορισμός αυτής της ιδέας και παρουσιάζεται η ποιμαντική της λειτουργία στη Βίβλο και στα αρχαία ιουδαϊκά κείμενα. Ο συγγρ. υποστηρίζει ότι το να είναι γνωστός κάποιος στο Θεό σημαίνει περίπου τα εξής τρία πράγματα: να ανήκει στο Θεό, να τον αγαπά ή να τον έχει εκλέξει ο Θεός και να είναι παιδί ή υιός του Θεού. Λαμβάνοντας υπόψη τις συνάφειες, όπου αυτή η ιδέα απαντά καθώς και το γεγονός ότι το να μην είναι κάποιος γνωστός του Θεού συνδέεται με την προειδοποίηση του Θεού για τιμωρία, η ιδέα συνδέεται με την ταπείνωση, την ανάπαυση και την ασφάλεια. Επίσης ο συγγρ. συζητά το ρόλο που διαδραματίζει η συγκεκριμένη ιδέα στην χριστολογία, ανθρωπολογία και ηθική.

Danylak, Barry, "Tiberius Claudius Dinippus and the food shortages in Corinth", 231-270

Το θέμα της έλλειψης τροφής στην Κόρινθο του μ. 1ου αι. μ.Χ. έχει ιδιαίτερο ενδιαφέρον για όσους μελετούν την αλληλογραφία του Παύλου με την εκκλησιαστική κοινότητα της πόλης. Τα κείμενα αυτά είναι γεμάτα από λέξεις και εικόνες που συνδέονται με την τροφή και ασχολούνται επίσης με συγκεκριμένα ζητήματα που προέκυψαν μέσα στην κοινότητα και σχετίζονται και πάλι με την τροφή. Αρκετοί σύγχρονοι ερμηνευτές κατέληξαν στο συμπέρασμα ότι η φράση "την ενεστώσαν ανάγκην" (1 Κορ 7,26) αναφέρεται στην έλλειψη τροφής που παρουσιάστηκε στην Κόρινθο περίπου στην εποχή που την επισκέφτηκε ο απόστολος Παύλος (51 μ.Χ.). Σκοπός του άρθρου είναι η εξέταση των επιγραφικών μαρτυριών σχετικά με τους αξιωματούχους που ήταν υπεύθυνοι στην πόλη για την διαχείριση των αποθεμάτων σιτηρών (curator annonae) στην Κόρινθο. Ιδιαίτερη προσοχή δίνεται στην παρουσίαση της καριέρας του Tiberius Claudius Dinippus, ο οποίος υπήρξε curator annonae κατά τα μέσα του 1ου αι. μ.Χ. στην πόλη και γίνεται μία προσπάθεια να εκτιμηθεί η διάρκεια της θητείας του. Ο συγγρ. καταλήγει ότι υπήρχε μία μακρά και κατά καιρούς εμφανιζόμενη έλλειψη τροφής στην Κόρινθο. Ίσως το 51 μ.Χ., όταν ο Παύλος έστειλε τις επιστολές του, μία τέτοια κρίση να ήταν ιδιαίτερα έντονη.

Baum, Armin D., "Semantic variation within the "Corpus Paulinum" : linguistic considerations concerning the richer vocabulary of the Pastoral Epistles", 271-292

Είναι γενική η εκτίμηση ότι το λεξιλόγιο των Ποιμαντικών Επιστολών είναι ουσιαστικά πλουσιότερο από εκείνο των άλλων 10 παύλειων επιστολών. Ωστόσο τα περισσότερα άπαξ λεγόμενα των Ποιμαντικών είναι σημασιολογικά πολύ κοντά στο λεξιλόγιο του υπόλοιπου Corpus Paulinum. Από μία αυστηρά γλωσσολογική άποψη αυτός ο πλούτος μαρτυρεί ότι ο συγγραφέας τους είχε περισσότερο χρόνο στη διάθεσή του για τη σύνταξή τους από ό,τι ο συγγρ. του υπόλοιπου Corpus Paulinum. Τόσο όσον αφορά στη σύνταξη όσο και στη σημασιολογία οι Ποιμαντικές Επιστολές μαρτυρούν μεγαλύτερη συγγένεια προς το γραπτό λόγο από ό,τι το υπόλοιπο Corpus Paulinum, το οποίο συνδέεται περισσότερο με τον προφορικό λόγο. Επομένως το ιστορικό πρόβλημα σχετικά με το συγγραφέα των Ποιμαντικών Επιστολών μπορεί να επιλυθεί με τη βοήθεια των υφολογικών ιδιαιτεροτήτων τους. Ο P.N. Harrison στη γνωστή του μελέτη κατέληξε στο συμπέρασμα ότι για υφολογικούς λόγους οι Ποιμαντικές επιστολές δεν πρέπει να είναι έργα του ίδιου συγγραφέα με εκείνον του Corpus Paulinum. Ωστόσο με βάση των συμπερασμάτων της σύγχρονης φιλολογικής έρευνας αυτό το συμπέρασμα δε μπορεί να είναι και τόσο βέβαιο. Πραγματικά άλλα κριτήρια πέρα από τα υφολογικά θα πρέπει θεωρηθούν σημαντικότερα για την επίλυση του προβλήματος.

Baker, William R., "Searching for the Holy Spirit in the Epistle of James : is "wisdom" equivalent?", 293-315

Η έρευνα για το Άγιο Πνεύμα συνήθως σταματά με το άρθρο του Kirk "The Meaning of Wisdom in James: An Examination of a Hypothesis", το οποίο δημοσιεύθηκε το 1969, το οποίο καταλήγει ότι η Ιακώβου χρησιμοποιεί την σοφία "more or less interchangeable with that in which other writers of the New Testament use the concept of the Holy Spirit." Ο συγγρ. του παρόντος άρθρου εξετάζει κατά πόσο η έννοια της σοφίας στην Ιακώβου μπορεί να κατανοηθεί ως ταυτόσημη με την έννοια του Αγ. Πνεύματος στα άλλα κείμενα της Κ.Δ. Το βασικό συμπέρασμα του άρθρου είναι ότι ο Kirk (τον οποίο ακολουθεί ο Davids) σωστά υπογράμμισε τη σπουδαιότητα της έννοιας της σοφίας για το συγγρ. της Ιακώβου, συχνά όμως παρέβλεψε τη σημαντική σχέση που υπάρχει με την παράδοση για τον Ιησού και υπερτόνισε τη σχέση με τα παύλεια κείμενα. Ο προσανατολισμός της Ιακώβου προς τη σοφία δε λαμβάνει υπόψη τη διδασκαλία περί Αγίου Πνεύματος του Παύλου και των άλλων κειμένων της Π.Δ. Η περί σοφίας διδασκαλία της Ιακώβου βρίσκεται κάπου ανάμεσα στη σοφιολογική γραμματεία της μετάφρασης των Ο΄ και στην παράδοση για τον Ιησού.