Studies In The New Testament Volume 4 Midrash The Composition Of Gospels And Discipline

This two-part book traces the literary and historic study of the story of the 'Wooing of Rebekah' in the Hebrew Bible and its creative interpretations in Rabbinic Midrash. Part 1 treats such issues as the characterization of the narrative agents in the biblical story, the use of repetition as a narrative structuring device, and the question as to the roles of Rebekah and Isaac in this story as well as in the broader Isaac-Rebekah narratives. Part 2 follows several rabbinic interpretations of this story, dealing with, among other topics, the development of the motif of Rebekah's virginity in rabbinic aggadah and halakha as well as the reception of this theme in modern feminist studies of midrash. While treating these topics, this is at the same time a methodological inquiry into the dynamics of midrashic interpretation, treating rabbinic techniques such as 'gap-filling' and 'linkage', and its differences from modern biblical exegesis.

This highly original commentary, part of the New International Commentary, is unique for the way it combines concerns with first-century culture in the Roman world with understanding the text of Luke as a wholistic, historical narrative.

Although traditionally accepted by the church down through the centuries, the longer ending of Mark's Gospel (16:9-20) has been relegated by modern scholarship to the status of a later appendage. The arguments for such a view are chiefly based upon the witness of the two earliest complete manuscripts of Mark, and upon matters of language and style. This work shows that these primary grounds of argumentation are inadequate. It is demonstrated that the church fathers knew the Markan ending from the very earliest days, well over two centuries before the earliest extant manuscripts. The quantity of unique terms in the ending is also seen to fall within the parameters exhibited by undisputed Markan passages. Strong indications of Markan authorship are found in the presence of specific linguistic constructions, a range of literary devices, and the continuation of various themes prominent within the body of the Gospel. Furthermore, the writings of Luke show that the Gospel of Mark known to this author containedthe ending. Rather than being a later addition, the evidence is interpreted in terms of a textual omission occurring at a later stage in transmission, probably in Egypt during the second century.

Bernardo K. Cho investigates how Jewish messianism from the mid-second century BCE to the late first-century CE envisaged the proper relation between the Israelite king and the Jerusalem priests in the ideal future, and then proceeds to describe how the Gospel of Mark addresses this issue in depicting Jesus. Cho responds to claims that the Markan Jesus regards the kingdom of God as fundamentally opposed to the ancient Levitical system, and argues that, just as with most of its related Jewish literature, the earliest Gospel assumes the expectation that the royal messiah would bring the Jerusalem institution to its eschatological climax. But Mark also depicts Jesus's stance towards the priests in terms of a call to allegiance and warning of judgement. Cho concludes that the Markan Jesus anticipates the destruction of the Jerusalem temple because the priests have rejected Israel's end-time ruler and thus placed themselves outside the messianic kingdom.

This collection of essays by colleagues, former students, and friends illustrates something of the breadth and depth of subjects that have engaged the life and thought of the Reverend Doctor John Westerdale Bowker. His clerical and academic appointments in Cambridge, Lancaster, London, and North America further illustrate the integrative nature of his spiritual and intellectual way of being and acting.

Back cover: Is Mark's Jesus included in the divine identity of God? In the first research to apply an identity theory from the social sciences to the study of Jesus, Beniamin Pascut redescribes Jesus' divinity by attending to his authority to forgive.

Holm’s book is an innovative approach to the biblical Book of Daniel. It places Daniel against the background of story-collections, an ancient genre that began in Egypt in the mid-second millennium B.C.E. This work focuses on Daniel 6–4 and provides detailed comparisons with specific bodies of story-collections and other related material from the Ancient Near East. In this regard, special attention is given to Egyptian court tales, a large corpus mostly neglected by previous biblical scholars. Thus, this book brings new evidence and fresh insights to the field of Daniel studies, which in recent years has generated constant interest, especially as it pertains to textual issues and literary matters. Setting Daniel against an explicit definition of the story-collection genre redefines a vast array of questions concerning textual criticism, compositional history, and the overall nature of the book. For instance, the divergent texts of the narrative parts of Daniel (the Masoretic text and the Greek editions in Theodotion and the Septuagint) now need to be described in part as variant editions, or tellings, of a common core material, rather than as translations of older written texts with clearly traceable genealogies. When Daniel is studied in the context of story-collections and kindred compositions from the Ancient Near Eastern and neighboring literatures, new light is shed on the literary traditions and processes from which the Daniel stories arose. There are a greater number of court tales and cycles than previously recognized, as in the case of Qumran but also the Egypt Demotic corpus. The detailed discussion of all these materials allows us to appreciate the Book of Daniel in a much wider literary milieu and it furthers our understanding of the history of its composition and early transmission.