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Brice C. Jones presents a comprehensive analysis of Greek amulets from late antique Egypt which contain New Testament citations. He evaluates the words they contain in terms of their text-critical value. The use of New Testament texts on amulets was common in late antiquity. These citations were extracted from their larger Biblical contexts and used for ritual purposes that have traditionally been understood in terms of the ambiguous category of 'magic'. Often, these citations were used to invoke the divine for some favour, healing or protection. For various reasons, however, these citations have not played a significant role in the study of the text of the Greek New Testament. As such, this is the first systematic treatment of Greek New Testament citations on amulets from late antique Egypt. Jones' work has real implications for how amulets and other such witnesses from this era should be treated in the future of the discipline of New Testament textual criticism.
The Sophists, the Socratics and the Cynics had one important characteristic in common: they mainly used spoken natural language as their instrument of investigation, and they were more concerned to discover human nature in its various practical manifestations than the facts of the physical world. The Sophists are too often remembered merely as the opponents of Socrates and Plato. Rankin discusses what social needs prompted the development of their theories and provided a market for their teaching. Five prominent Sophists – Protagoras, Gorgias, Prodicus, Hippias and Thrasymachus – are looked at individually. The author discusses their origins, aims and arguments, and relates the issues they focussed on to debates apparent in contemporary literature. Sophists, Socratics and Cynics, first published in 1983, also traces the sophistic strand in Greek thought beyond the great barrier of Plato, emphasising continuity with the Cynics, and concludes with a look forward to Epicureans and Stoics.
This companion to the Classical Quarterly contains reviews of new work dealing with the literatures and civilizations of ancient Greece and Rome. Over 300 books are reviewed each year.
John S. Kloppenborg gives a detailed analysis of one of the most difficult of Jesus' parables, the parable of the Tenants (Mark 12:1-12; Gospel of Thomas 65). He examines the ways in which Christians have typically read and mis-read the parable, and places the parable firmly in the context of the practices of ancient viticulture. The author models a new approach to the interpretation of the parables of Jesus. First, he critically engages the history of interpretation of the text, inquiring into the ideological interests that the parable has engaged during the history of its use in Christian churches and in political discourse. Second, he reconstructs the social world in which the parable was first told, in particular the economic, social, and legal aspects of ancient viticulture. He demonstrates that the parable of the Tenants has mostly been interpreted from the standpoint of those who wield social and political power, a strange irony considering the social status of the Jesus of history and the literary uses of the parable. All of the features common to the parable as it is told by Mark and the Gospel of Thomas make it a perfectly realistic story. It is only Mark's editing of the story that takes it beyond the realistic idiom characteristic of Jesus' other parables. The book concludes with a dossier of 58 papyrus documents relating to various aspects of viticulture and agrarian conflict. It was awarded the 2007 Francis W. Beare Book Award by the Canadian Society of Biblical Studies.