Preston T. Massey, “Women, Talking and Silence: 1 Corinthians 11.5 and 14.34-35 in the Light of Greco-Roman Culture
Hughson T. Ong, “The Language of the New Testament from a Sociolinguistic Perspective”
Jonathan M. Watt Geneva, “Semitic Language Resources of Ancient Jewish Palestine”
Stanley E. Porter, “The Use of Greek in First-Century Palestine: A Diachronic and Synchronic Examination”
For context, the latter three essays are introduced by the additional entry “The Languages Of First-Century Palestine: An Introduction To Three Papers.”
For the essays or to subscribe to the JGRChJ feed, please see the JGRChJ website.
Kai Kaniuth, Anne Löhnert, Jared L. Miller, Adelheid Otto, Michael Roaf, and Walther Sallaberger, eds., Tempel im Alten Orient, reviewed by Jeffrey L. Morrow
Rob Bradshaw has collected John Pitman’s 13-volume set of John Lightfoot’s works.
Among other things, Lightfoot’s works include a series of “Hebrew and Talmudical Exercitations” on Matthew–1 Corinthians (i.e., discussions of texts in light of select Talmudic and other Jewish literary parallels).
Via a convenient master table of contents page, the set is available in one PDF file per printed volume.
Reading time:3minutesGerbrand van den Eeckhout, “Anna Presenting Her Son Samuel to the Priest Eli” (c. 1665; photo credit: Wikipedia)
In due order within The City of God’s longer discussion of Hannah’s prayer at Samuel’s dedication,1 Augustine arrives at the clause, “[a]nd [he] shall exalt the horn of His Christ” (1 Sam 2:10). Here, Augustine ponders:
How shall Christ exalt the horn of His Christ? For He of whom it was said above, “The Lord hath ascended into the heavens,” [1 Sam 2:10 LXX; 4QSama col. 2, line 33] meaning the Lord Christ, Himself, as it is said here, “shall exalt the horn of His Christ.” Who, therefore, is the Christ of His Christ? Does it mean that He shall exalt the horn of each one of His believing people, as [Hannah] says in the beginning of this hymn, “Mine horn is exalted in my God?” [1 Sam 2:1 LXX, Vg.] For we can rightly call all those christs who are anointed with His chrism, forasmuch as the whole body with its head is one Christ.2
Although Augustine does not appear to cite 1 Cor 1:31; 2 Cor 10:17 in developing his interpretation of Hannah’s prayer, these texts may well be reading 1 Sam 2:10 [LXX; 4QSama col. 2, line 33] along a similar, Christological trajectory.3 Boasting is to be in Jesus alone, who has ascended into heaven and with whom the church is united as a “collective person[—as] ‘Christ existing as church-community.’”4
3. See J. David Stark, “Rewriting Prophets in the Corinthian Correspondence: A Window on Paul’s Hermeneutic,” BBR 22, no. 2 (2012): 236–38; J. Ross Wagner, “‘Not Beyond the Things Which Are Written’: A Call to Boast Only in the Lord (1 Cor 4.6),” NTS 44, no. 2 (1998): 283–86, for discussion.
Beat Weber, “Toward a Theory of the Poetry of the Hebrew Bible: The Poetry of the Psalms as a Test Case”
Grant LeMarquand, “The Bible as Specimen, Talisman, and Dragoman in Africa: A Look at Some African Uses of the Psalms and 1 Corinthians 12–14”
Craig Keener, “Paul and Sedition: Pauline Apologetic in Acts”
David Stark, “Rewriting Prophets in the Corinthian Correspondence: A Window on Paul’s Hermeneutic”
Ayodeji Adewuya, “The Spiritual Powers of Ephesians 6:10–18 in the Light of African Pentecostal Spirituality”
Adewuya’s article is a revision of his engaging lecture at this past November’s Institute for Biblical Research meeting in San Francisco. My own essay discusses “rewritten Bible,” or “rewritten scripture,” particularly with a view toward using this literature as an aide in discussions of Pauline hermeneutics.
