Early Christians Adapting to the Roman Empire: Mutual Recognition Niko Huttunen challenges the interpretation of early Christian texts as anti-imperial documents. He presents examples of the positive relationship between early Christians and the Roman society. With the concept of “recognition” Huttunen describes a situation in which the parties can come to terms with each other without full agreement. Huttunen provides examples of non-Christian philosophers recognizing early Christians. He claims that recognition was a response to Christians who presented themselves as philosophers. Huttunen reads Romans 13 as a part of the ancient tradition of the law of the stronger. His pioneering study on early Christian soldiers uncovers the practical dimension of recognizing the empire.
How Luke uses and interprets Scripture continues to captivate many. In his new work
The Prophets Agree, a title inspired by James’ words at the Jerusalem Council, Aaron W. White turns over one rock that has remained unturned. Interpretation of the four quotations of the Minor Prophets in Acts frequently isolates each citation from the other. However, this full-length study of the place of the Minor Prophets in Acts asks what difference it makes to regard these four quotations as a singular contribution to Acts from a unified source.
By an in-depth study of each quotation, an innovative method of intertextuality, and an eye to the overall agenda of Acts, White proves the importance of reading the Twelve Prophets in unity when it is quoted in Acts, and the integral role it plays in the redemptive-historical plot line of Acts.
Metaphor and the Portrayal of the Cause(s) of Sin and Evil in the Gospel of Matthew traces the range and significance of metaphors used in Matthew for the origin and sin and evil and their congruence with key texts of the Second Temple milieu.
While traditional theology has often sought to pinpoint a single cause of sin and evil, Matthew’s use of a spectrum of metaphors undermines theologically reductionist approaches and opens up a rich range of ways for conceiving of and talking about the cause of sin and evil. Ultimately, the use of metaphor (necessary to discussions of sin) destabilizes foundationalist theologies of sin, and any theology of sin must grapple with the inherently tensive nature of metaphorical language.
Das Frankfurter Neue Testament (FNT) ist die erste deutsche Übersetzung der Bibel, die sich konsequent am Griechischen des 1. Jahrhunderts orientiert ohne Rücksicht auf kirchlich-konfessionelle Hörgewohnheiten zu nehmen, FNT vereint philologische Präzision mit theologische Fachkompetenz. Möglichst nah am Original erschließt diese Übersetzung neue Sichtweisen auf scheinbar Vertrautes und führt so zu einem faszinierenden Leseerlebnis.
Cushites in the Hebrew Bible offers a reassessment of Cushite ethnographic representations in the biblical literature as a counterpoint to misconceptions about Africa and people of African descent which are largely a feature of the modern age.
Whereas current interpretations have tended to emphasize unfavourable portraits of the people biblical writers called Cushites, Kevin Burrell illuminates the
biblical perspective through a comparative assessment of ancient and modern forms of identity construction. Past and present modes of defining difference betray both similarities and differences to ethnic representations in the Hebrew Bible, providing important contexts for understanding the biblical view. This book contributes to a clearer understanding of the theological, historical, and ethnic dynamics underpinning representations of Cushites in the Hebrew Bible.
The Semantics of Silence in Biblical Hebrew, Sonja Noll explores the many words in biblical Hebrew that refer to being silent, investigating how they are used in biblical texts, Dead Sea Scrolls, and Ben Sira. She also examines the tradition of interpretation for these words in the early versions (Septuagint, Vulgate, Targum, Peshitta), modern translations, and standard dictionaries, revealing that meanings are not always straightforward and that additional work is needed in biblical semantics and lexicography. The traditional approach to comparative Semitics, with its over-simplistic assumption of semantic equivalence in cognates, is also challenged. The surprising conclusion of the work is that there is no single concept of silence in the biblical world; rather, it spans multiple semantic fields.