Current Table of Contents

• Volume 54 Issue 02
  New Testament Studies, Volume 54 Issue 02<br /><br /><br /><table border='0'><tr><td> New Testament Studies is an international periodical whose contributors comprise the leading New Testament scholars writing in the world today. The journal publishes original articles and short studies in English, French and German on a wide range of issues pertaining to the origins, history and theology of the New Testament and early Christianity. Always well-documented and thoughtfully written, these articles are representative of a discipline which has witnessed significant new advances in recent years. Ample space is given to exegetical, historical and interpretative treatments alike.</td><td> <a href='http://journals.cambridge.org/jid_NTS'><img src='http://journals.cambridge.org/cover_images/NTS/NTS.jpg' align='right' border='1' alt='New Testament Studies'/></a></td></tr></table>
• Mission in Matthew against the Horizon of Matthew 24
  Research Articles<br />VICKY BALABANSKI, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 161-175<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816756'>Abstract</a><br />Mission in Matthew s Gospel is not limited to the obvious missional texts Matt 28.16 20 and Matthew 10. Verbal and thematic parallels between Matt 28.16 20 and Matt 24.1 31 invite an interpretation of these texts as mutually significant. Matthew 24 portrays the present for Matthew s community as darker and more vulnerable than is generally observed in Matt 28.16 20. This article explores both the similarities and contrasts between these Matthean passages and some other key intertexts, particularly Isa 42.1 4. Matthew s eschatological program is discerned, including the nature of Christ s presence in Matthew 24 and the mission to the nations as an eschatological imperative.
• Defilement Penetrating the Body: A New Understanding of Contamination in Mark 7.15
  Research Articles<br />YAIR FURSTENBERG, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 176-200<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816764'>Abstract</a><br />Mark 7.15, which contrasts two modes of defilement, appears in the gospel as a response to the Pharisaic custom of washing hands before eating. In this article, it is argued that this custom embodies an innovative approach to ritual impurity. Hand washing, which originated, so it is argued, in the Greco-Roman practice, was promoted by the Pharisees along with other purity laws, but stands in contrast to the biblical priestly purity system. In this logion, Jesus rejects the Pharisees new conception of ritual purity, which was designed to guard the self from impurity. This interpretation offers both a coherent narrative and a plausible understanding of the custom within its historical-social context.
• Auferweckt und erh&ouml;ht: Zur Genese des Osterglaubens
  Research Articles<br />ULRICH B. M&Uuml;LLER, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 201-220<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816772'>Abstract</a><br />Der Osterglaube verdankt sich einmal der besonderen Heilserfahrung, die Jesu J nger mit seinem Wirken angesichts der andringenden Gottesherrschaft gemacht haben; zum anderen entspricht er im Blick auf die berzeugung von Jesu himmli_scher Erh hung dem au erordentlichen Sendungsbewusstsein des irdischen Jesus als Repr sentant der Gottesherrschaft, das ihn mit Ostern zum himmlischen Mandatar derselben werden lie . Dan 12.1 3 ist dabei die grundlegende Verstehenstradition, die sowohl den Glauben an Jesu Auferweckung wie den an seine Erh hung bestimmt hat.
• Nochmals zu den (Gal 4.9): Paulus, Philo und die [omicron][omicron][omicron][omicron]&#965;
  Research Articles<br />JOHANNES WOYKE, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 221-234<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816780'>Abstract</a><br />The key for conceptualizing both the Galatians former pagan religion and an existence under the Jewish law as serving the (Gal 4.3, 9) lies in their characterization as weak and impotent in Gal 4.9. As suggested by passages in the writings of Philo, the do not possess inherent creative power and thus are unable to solve the anthropological problem of sin. To overcome the passion of , Philo suggests a process of forming and strengthening the immortal soul by way of the Mosaic law. Paul, by contrast, denies the renewing, life-giving power of the and thus categorizes the law as .
• 1 Tim 2.12 and the Use of [omicron]&#949; to Combine Two Elements to Express a Single Idea
  Research Articles<br />PHILIP B. PAYNE, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 235-253<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816788'>Abstract</a><br />Paul typically uses to convey a single idea, as do the two closest syntactical parallels to 1 Tim 2.12. In the overwhelming majority of Paul s and the NT s + + syntactical constructions, joins two expressions to convey a single idea in sharp contrast to the following statement. Furthermore, the earliest known commentary on 1 Tim 2.12, Origen s, treats it as a single prohibition. Accordingly, the most natural reading of 1 Tim 2.12 conveys, I am not permitting a woman to teach and in combination with this to assume authority over a man .
• Reactions in Early Christianity to Some References to the Hebrew Prophets in Matthew's Gospel
  Research Articles<br />J. LIONEL NORTH, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 254-274<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816796'>Abstract</a><br />Ascribing inspiration to the composition and canonisation of the NT did not exempt it from the flux of history. Its contents were variously copied, quoted and interpreted. For example, early-church responses to Matthew s use of some of the OT prophets illustrate the freedom with which perhaps the most Jewish of the evangelists, having appropriated some of Judaism s greatest figures, was in turn appropriated by early Christianity, how also he was read by pagans and Jews, and how all, in good faith or not, sought to expose or defend or correct what readers thought to be its problems.
• thereafter he shut the doorSch&oslash;jen Codex A Short Note
  Research Articles<br />TJITZE BAARDA, <br /><a href='http://journals.cambridge.org/jid_NTS'>New Testament Studies</a>, <a href='http://journals.cambridge.org/action/displayIssue?jid=NTS&volumeId=54&issueId=02'>Volume 54 Issue 02</a> , pp 275-281<br /><br /><a href='http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=1816804'>Abstract</a><br />In an earlier issue of this periodical attention was paid to the problem of retranslating a versional text into a supposed Greek original .T. Baarda, The Reading Who wished to enter in Coptic Tradition, Matt 23.13, Luke 11.52, and Thomas 39 , NTS 52 (2006) 583 91. The reason for that article was the reconstruction of a quite extraordinary Greek text as the hypothetical source of an early Middle-Egyptian Coptic text of the Gospel of Matthew. This reconstruction was presented in the splendid edition of the Gospel of Matthew in Middle-Egyptian Coptic that was published by the late Professor Hans-Martin Schenke.H.-M. Schenke, Das Matth us-Evangelium im mittel gyptischen Dialekt des Koptischen (Codex Sch jen) (Oslo: Hermes Publishing, 2001). The deviations of this retranslation led Schenke to his daring thesis that the Coptic text was based on a Greek text that was completely different from our present Greek Matthew, being an independent translation of the Hebrew or Aramaic Gospel of Matthew mentioned by Papias. In this short note the reader will find another example of the problematic character of such retranslations.