This study focuses on a reading of Proverbs 19 as satire and argues that it alludes to two points of critique against Solomon: his political policy of socio-economic injustice and his numerous sexual (in)discretions. That Solomon abandoned his divinely proscribed duty only evinces his lack of fear of Yahweh. First, Solomon demonstrates his lack of discernment by an inability to rule with righteousness, justice and equity because of administrative policies that bled the innocent dry of their resources for his own self-aggrandizement. Second, Solomon's sexual behavior reflects his need of Wisdom as the personification of eroticism. The absence of the fear of Yahweh in Solomon prompts the poets reproof in Proverbs 19 that he should resume his proper role of Torah meditation. How the son responds to the decision posed to him remains decidedly open-ended, since satire generally offers no denouement to its plot. Nevertheless, the signs of this satiric poetry intimate the wise king as a royal fool.

This volume - a Festschrift in honour of the renowned Acts-scholar Eckhard Plumacher - contains thirteen articles on Luke's Acts of the Apostles. Presented are essays concerning Luke's language and style (Alexander, Koch, Steyn, Victor), the literary and historiographical technique applied in Acts (Moessner, Koch, Lindemann), on Luke's theology / Christology (Schroter, Vouga) and on the use (and abuse) of Acts for reconstructing aspects of the history of Early Christianity (Breytenbach, Horn, Schmithals) and for constructing theology relevant to modern culture (Vouga). Furthermore it contains a critical edition and commentary of the Martyrdom of Stephen with a discussion of its relationship to Acts (Bovon/Bouvier) and a presentation and discussion of some unknown Coptic Fragments of Acts (Bethge).

Previous attempts to critique the canonical approach of Brevard Childs have remained largely theoretical in nature. One of the weakness of canonical criticism, then, is its failure to have generated new readings of extended biblical passages. Reviewing the hermeneutics and the praxis of Childs's approach, Lyons then turns to the Sodom narrative (Gen 18-19) as a test of a practical exegesis according to Childs' principles, and then to reflect critically upon the reading experience generated. Surprisingly, the canonical reading produced is a wholly new one, centred around the complex, irreducible - even contradictory - request of Abraham for Yahweh to do justice (18:23-25).

An examination of the final form of Hosea within the socio-historical context of Persian period Judah, making use of insights from historical-critical and reader-oriented perspectives. The amalgamation of these two seemingly divergent approaches creates a framework within which the setting and interpretive practices of both the modern critic and the ancient reader(s) can be taken seriously. The resulting examination proposes a reading of Hosea shaped, as far as possible, by the reading conventions and socio-religious concerns of Persian period Judahites.>

This book examines the educated elite in 1 Corinthians through the development, and application, of an ancient education model. The research reads PaulGCOs text within the social world of early Christianity and uses social-scientific criticism in reconstructing a model that is appropriate for first-century Corinth. Pauline scholars have used models to reconstruct elite education but this study highlights their oversight in recognising the relevancy of the Greek Gymnasium for education. Topics are examined in 1 Corinthians to demonstrate where the model advances an understanding of PaulGCOs interaction with the elite Corinthian Christians in the context of community conflict. This study demonstrates the important contribution that this ancient education model makes in interpreting 1 Corinthians in a Graeco-Roman context. This is Volume 271 of JSNTS.

This investigation of the 10th century minuscule Codex 1582 in the Gospel of Matthew includes a description of the physical document and an extensive evaluation of the text it contains. The manuscript was copied by the monk Ephraim, who is known to scholars in various fields. The high quality of his work and of the documents which were available to him demonstrate that he carefully reproduced an exemplar which witnessed to an ancient and valuable text. The text and marginal variants of Codex 1582 are shown to be related, though not identical, to the text of Matthew used by Origen, raising the possibility of a Caesarean archetype. A full collation of Codex 1582 to Codex 1 demonstrates that 1582 should be the leading member, as well as the basis for the age and readings of Family 1 in Matthew. Test collations of twelve other supposed family members lead to a re-evaluation of the interrelationships of the documents and an expanded stemma of the family.

For some years the view has become established that the Book of the Twelve is a systematically structured literary unity. An exegesis which takes the final canonical text seriously undertakes to understand the structure and theological intention of this unity. The papers collected here attempt to reveal significant structures which overarch the individual components. Particular emphasis is placed on the reconstruction of thematic threads which are created when individual prophets take up topics from their predecessors (e.g. Jehovah's Day, conversion, role of the peoples) and intensify them. The papers were written between 1999 and 2002 under the aegis of the Society of Biblical Literature's Working Group on The Formation of the Book of the Twelve.

Paul's reading of the Old Testament continues to witness to the significance of reading the Old Testament in a Christian way. This study argues that a theological approach to understanding Paul's appeal to and reading of the Old Testament, especially Isaiah, offers important insights into the ways in which Christians should read the Old Testament and a two-testament canon today. By way of example, this study explores the ways in which Isaiah 40-66's canonical form presents the gospel in miniature with its movement from Israel to Servant to servants. It is subsequently argued that Paul follows this literary movement in his own theological reflection in 2 Corinthians 5:14-6:10. Jesus takes on the unique role and identity of the Servant of Isaiah 40-55, and Paul takes on the role of the servants of the Servant in Isaiah 53-66. From this exegetical exploration conclusions are drawn in the final chapter that seek to apply a term from the history of interpretation to Paul's reading, that is, the plain sense of Scripture. What does an appeal to plain sense broker? And does Paul's reading of the Old Testament look anything like a plain sense reading? Gignilliat concludes that Paul is reading the Old Testament in such a way that the literal sense and its figural potential and capacity are not divorced but are actually organically linked in what can be termed a plain sense reading.

"The Farewell Discourse" (John 13-17) is an unique and climactic portion of "John's Gospel", which serves as a hinge on which the entire Gospel narrative pivots from Jesus' public ministry to his Passion. Shallow readings of this Discourse often pass over or ignore significant aspects of the text, especially the instruction and preparation Jesus was giving, both in words and actions, to make ready his disciples to continue his mission to the world after his departure. Other readings (notably form-critical) see the text as disarranged and therefore not a coherent whole. A thorough analysis employing the elements of Greco-Roman rhetoric has shown that there is a rhetorical dimension to the Discourse which makes sense of the text as a coherent whole. "The Farewell Discourse" was found to follow a rhetorical arrangement which gives a literary explanation to some assumed form-critical problems, such as the ending at 14:31. Not only does this rhetorical structure give appropriate closure and transition with movement from one topic to another, it does so with a chiastic arrangement of the major topics. Jesus is presented by the evangelist, with his words and actions, defining and modeling what his disciples are to be in their own soon-approaching ministry to the community of believers and to the world. He is shown giving persuasive words of comfort, encouragement, instruction, and motivation to his disciples as he prepares them to continue his mission after his departure.

Among linguistic philosophers, speech act theory has illuminated the fact that uttering a sentence does not merely convey information; it may also involve the performing of an action. The concept of communicative action provides additional tools to the exegetical process as it points the interpreter beyond the assumption that the use of language is merely for descriptive purposes. Language can also have performative and self-involving dimensions. Despite their clear hermeneutical importance, the notions expressed within speech act theory have been generally neglected by biblical interpreters. The few who have applied speech act theory to the OT typically subsume the discipline into an eclectic type of literary/rhetorical criticism. Such an approach, though, tends to discount the distinctive notions expressed by theoreticians. This dissertation presents the basic philosophical concepts of speech act theory in order to accurately implement them alongside other interpretive tools. The above analysis leads to applying these concepts to "Isaiah" 41:21-29, 49:1-6, 50:4-10, and 52:13-53:12. These four sections intricately function within the overall prophetic strategy of chapters 40-55: the call to return or turn to Yahweh. The way these chapters describe the nature of this return is for the reader to forsake sin, acknowledge and confess Yahweh as God alone. The first passage represents the basic concerns of chapters 40-48 and specifically Jacob-Israel's deliverance from Babylon through Yahweh's Cyrus illocutionary act. The final three passages represent the servant leitmotif running throughout the chapters and implore the reader through self-involvement to embrace the role of Yahweh's servant.

Tom Wright has completed a tremendous task: to provide comprehensive guides to all the books of the New Testament, and to furnish them with his own fresh translation of the entire text. Each short passage is followed by a highly readable commentary with helpful background information. The format makes it appropriate also for daily study.

The anthropological approach to the expulsion of the foreign women from the post-exilic community argues that it was the result of a witch-hunt. Its comparative approach notes that the community responded to its weak social boundaries in the same fashion as societies with similar social weaknesses. This book argues that the post-exilic community's decision to expel the foreign women in its midst was the direct result of the community's inability to enforce a common morality among its members. This anthropological approach to the expulsion shows how other societies with weak social moralities tend to react with witch-hunts, and it suggests that the expulsion in Ezra 9-10 was precisely such an activity. It concludes with an examination of the political and economic forces that could have eroded the social morality of the community.

Being Conformed to Christ in Community explores Paul's conception of maturity, paying particular attention to the maturation process and the role of the local church in facilitating this process. Although central to Paul's theology, maturity is often overlooked in Pauline studies. Samra argues that Paul understood his apostolic commission to involve delivering mature believers on the day of Christ. He suggests that the central motif of Pauline maturity is conformity of believers to the image of Christ, who provides the defi ning standard of maturity. For Paul there are fi ve means used by the Spirit to conform believers to the image of Christ, which Samra presents and analyzes as components of the maturation process, namely identifying with Christ, enduring suffering, experiencing the presence of God, receiving and living out wisdom from God and imitating a godly example. Samra concludes by arguing that Paul expected the local church to facilitate maturation so that believers' participation in a local assembly would result in their being conformed to Christ. REV DR JAMES G. SAMRA is Senior Minister at Calvary Church in Grand Rapids, USA. He earned a doctor of philosophy in New Testament from Oxford University and a masters of theology from Dallas Theological Seminary.

Sicker asserts that the Mosaic canon, the Pentateuch, is first and foremost a library of essentially political teachings and documents, and that the first eleven chapters of the book of "Genesis" set forth in essence a general Mosaic political philosophy. These writings take a unique mythopoeic approach to the construction of a normative political theory intended to undergird the idea of a mutual covenant between God and the people of Israel that is to be realized in history in the creation of the ideal society. It is with the elaboration of the political ideas reflected in these early chapters of "Genesis" that this book is concerned.

For the modern reader, the biblical texts should be understood as postulating some basic ideas of Mosaic moral and political philosophy that, in Sicker's view, continue to be applicable in contemporary times. First, man is endowed with free will, however constrained by circumstances it may be, and with the intellect to govern and direct it in appropriate paths. Accordingly, he is individually responsible for his actions and must be held accountable for them. Second, man has a necessary relation to God whether he wishes it or not. Prudence alone will therefore dictate that compliance with divine precept is in man's best interest. Third, the notion that man can create a moral society without reference to God is a deceptive illusion. Man's ability to rationalize even his most outrageous behavior clearly indicates the need for an unimpeachable source and standard of moral authority. Fourth, until all men accept the preceding principles, the idea of a universal state is both dangerous and counterproductive. In the 20th century, we have witnessed two different attempts to create such a world state, both of which produced totalitarian monstrosities. Fifth, individualism as a social philosophy tends to be destructive of traditional values and must be tempered by the idea of communal responsibility. A survey of particular interest to scholars, researchers, and students interested in Jewish history, political thought, and the Old Testament.

This monograph examines intertextual connections to Ezekiel found in John and in Second Temple literature. Chapter One describes the method used in the monograph, described as comparative intertextuality. Intertextual connections between Ezekiel and later Second Temple works are compared with intertextual connections between Ezekiel and the Gospel of John. Two chapters are devoted to understanding how various works in the Second Temple period make use of Ezekiel. The DSS contain many allusions to a number of Ezekiel's oracles, while other Second Temple works refer to only a few of Ezekiel's oracles, and those only rarely. In each case, Manning examines the evidence for the presence of the allusions, studies the implied interpretational methods, and comments on the function of the allusion in advancing the author's ideas. Two chapters analyze John's allusions to Ezekiel: the good shepherd, the vine, the opened heavens, imagery from the dry bones vision, and water symbolism. The monograph concludes with observations on how John's use of Ezekiel fits within the use of Ezekiel in Second Temple literature.John shares certain tendencies with other literature, such as the combination of allusions from related OT passages, the resumption of allusions later in the same work, and careful attention to the original context of the allusion. John has a few unique tendencies: he alludes to all five of Ezekiel's oracles of hope and primarily uses that imagery to describe the giving of the Holy Spirit and new life through Jesus.