The Co-Elect Woman of 1 Peter

1992 ◽  
Vol 38 (4) ◽  
pp. 587-604 ◽  
Author(s):  
Judith K. Applegate
Keyword(s):  
New Testament ◽  
Prepositional Phrase ◽  
1 Peter ◽  
The Feminine ◽  
The New Testament

The ending of 1 Peter includes greetings from a person or group designated by an adjective, συνεκλεκτός (co-elect, 5.13), found no where else in the New Testament. The adjective as it stands in 1 Peter is preceded by a singular feminine article and has a singular feminine ending. It functions as a substantive and has a modifying prepositional phrase, ν Bαβυλνι (in Babylon), sandwiched between the article and the adjective. The complete phrase reads: ν Bαβυλνι συνεκλεκτή literally, ‘the (feminine) in Babylon co-elect (feminine)’.

THE CANONICAL FUNCTION OF 2 PETER

2001 ◽  
Vol 9 (1) ◽  
pp. 64-81 ◽  
Author(s):  
Robert Wall
Keyword(s):  
New Testament ◽  
Biblical Theology ◽  
Historical Criticism ◽  
1 Peter ◽  
Biblical Scholarship ◽  
Modern Period ◽  
Theological Perspective ◽  
The New Testament ◽  
The Status ◽  
2 Peter

AbstractDuring the modern period, the authority of 2 Peter for Christian theological formation has been challenged by the reconstructions of historical criticism. The verdict of biblical scholarship has been largely negative: the theological conception of 2 Peter comes from a person and for a setting that does not easily cohere with the rest of the New Testament writings. The present essay seeks to rehabilitate the status of 2 Peter for use in biblical theology, independent of the historical problem it poses for the interpreter, by approaching its theological subject matter within the setting of the New Testament canon, where its theological perspective functions as complementary to and integral with 1 Peter in forming Scripture's Petrine witness to the faith.

The Remaining New Testament Books as Sacred

2021 ◽  
pp. 171-205
Author(s):  
Donald Senior
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Acts Of The Apostles ◽  
Peter 1 ◽  
1 Peter ◽  
The New Testament ◽  
Unique Identity ◽  
1 John

In attempting to make the case that the defining reason the books of the New Testament are considered sacred is because of their focus on the unique identity of Jesus Christ, we have explored the Gospels, the Acts of the Apostles, and writings of Paul. We turn now, with the same conviction, to some of the remaining New Testament books. Our goal here is not to consider every book of the New Testament but to make the case that in the vast majority of them, their proclamation of Christ is central and defining. The books we will focus on in this chapter include Hebrews, James, 1 Peter, 1 John, and Revelation, taken in the order in which they appear in the canon. Despite the evident literary diversity of these texts, there is a commanding unity—a unity grounded in their focus on the figure of Jesus Christ. It is that varied but unifying portrayal found in these books which will command our attention in this chapter.

scholarly journals Intertextual Strategy of the Narrator of the Second Epistle of Peter in the Catalogue of Virtues (1:5-7)

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 865-880
Author(s):  
Mariusz Rosik ◽  
Kalina Wojciechowska
Keyword(s):  
New Testament ◽  
Jewish Tradition ◽  
Greek Literature ◽  
Greek Philosophy ◽  
1 Peter ◽  
The New Testament ◽  
2 Peter

The Second Epistle of Peter is one of the least studied texts of the New Testament. It is usually compared with 1 Peter and/or Jude and indeed shows some similarities and some differences with these texts. But little attention is paid to the originality of 2 Peter both in its interpretation of texts from the Jewish tradition and in the application of intertextual strategies to elements of Greek philosophy. 2 Pet 1:5-7 is undoubtedly one of the most Hellenized passages of the epistle. Not only did the narrator use a hierarchical catalog of virtues popular in Greek literature, but also terms that are commonly associated with ethics, especially the stoic ethics (faith – πίστις; virtue – ἀρετή; knowledge – γνῶσις). This article aims to present the manner in which the narrator in 2 Pet 1:5-7 enters into dialogue with Greek ethical texts and how he transforms, innovates, and reinterprets these texts. In other words, what intertextual strategy he uses.

Mary and the Intellectual Life

2021 ◽  
pp. 31-46
Author(s):  
James L. Heft
Keyword(s):  
New Testament ◽  
Intellectual Life ◽  
Final Goal ◽  
The Feminine ◽  
The New Testament

If Jesus could become human only through the consent of a woman, what importance does Mary of Nazareth shed on education, art, matrilineal traditions, feminist concerns, and admission of women to the academy? What does the New Testament, art, poetry, and philosophy tell us about the connection between the feminine and wisdom? Is not wisdom the final goal of all education worthy of the name?

scholarly journals Intertextuality and historical approaches to the use of Scripture in the New Testament

2005 ◽  
Vol 26 (2) ◽  
pp. 447-458 ◽  
Author(s):  
Steve Moyise
Keyword(s):  
New Testament ◽  
Biblical Studies ◽  
Previous Article ◽  
1 Peter ◽  
The New Testament ◽  
The Relationship

In a previous article in this journal (2002:418-31), I offered a taxonomy of five ways that the term “intertextuality” is being used in biblical studies. In this article, I wish to clarify the relationship between intertextuality and historical approaches to the use of Scripture in the New  Testament. I take as a case study the use of Isaiah 8:12-13 in 1 Peter 3:14-15 and conclude that historical and literary approaches both have an important role to play in elucidating the meaning of this text. I also take the opportunity of responding to some of the arguments put forward by critics of intertextuality.

Support for making Pauline henotic unity the fulcrum of Christian ecumenism in Nigeria

2021 ◽  
Vol 77 (1) ◽  
Author(s):  
Prince E. Peters
Keyword(s):  
New Testament ◽  
Son Of God ◽  
The Feminine ◽  
The New Testament ◽  
The Church ◽  
Feminine Noun

Paul uses the word ἑνότης twice in Ephesians (4:3, 13), and quite strangely, those are the only two places where the feminine noun features in the whole of the New Testament. In the two passages where they appear, they both relate to invisible unity, the unity of the Spirit that produces a common faith and knowledge of the Son of God – εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ Θεοῦ. Such unity suggests that ecumenism amongst Christian denominations is not only a possibility, it is also a necessity as far as we all profess one Christ. This unity is however far from ecclesiological unionism. Considering that the church appears weak from the outside when its diverse lines of doctrine, sacraments and ministerial ethics are emphasised. This suggests that a reasonable antidote would be the emphasis on the philosophy of unity amidst our diversity especially to the hearing of non-Christians.Contribution: This study makes firm the belief that Christianity is formed on divergent traditions that produced various strands of practices, which in turn produce different Christian sects and denominations, and a reverse is not possible. It then suggests a bonding in faith through the invisibility of henotic unity, which the pericope suggests. This will help the church to amass a stronger defence politically and structurally against rival religions and social organisations even in the midst of doctrinal differences.

scholarly journals Judaean and Christ-Follower Identities: Grounds for a Distinction

2017 ◽  
Vol 63 (4) ◽  
pp. 493-515 ◽  
Author(s):  
Steve Mason ◽  
Philip F. Esler
Keyword(s):  
Roman Empire ◽  
Ethnic Group ◽  
New Testament ◽  
Voluntary Associations ◽  
1 Corinthians ◽  
1 Peter ◽  
The World ◽  
The New Testament ◽  
Christ Followers ◽  
Social Scientific

InNTS62.3 (July 2016) David Horrell argued that certain passages in 1 Corinthians 7 and 1 Peter 3 showed ‘ethnicising’ traits among the early Christians. He set this result against an alleged trend in scholarship that would distinguish and disparage a closed ethnic Judaism in relation to a new spiritual-universal Christianity. The present authors’ work was proffered as representative of this trend, even though no evidence was cited for such a connection and their work moves in a very different direction. Leaving aside Horrell's interpretation of the New Testament passages for reasons of space, this article takes up the larger question of Judaean and Christ-movement identities by reconsidering the position ofIoudaioiand Christ-followers in the early Roman Empire. Using different but convergent (social-scientific and historical-philological) methods, we find thatethnos-language was everywhere applied to the Judaeans, that this reflected normalcy and exchange with the world, and that Judaeans thus met the criteria of an ethnic group. Early Christians had no such recognised place. Their voluntary associations largely rejectedethnos- andpolis-commitment or identity. Neither Judaean openness to the world nor Christian alienation supports the position that Horrell attributes to us.

scholarly journals The Socio-Historical Background of 1 Peter in Relation to Αἰσχροκερδῶς and Κατακυριεύω form of Leadership in the Graeco-Roman Context

2020 ◽  
pp. 11-22
Author(s):  
Davou Mwanvwang Dantoro (Rev.)
Keyword(s):  
New Testament ◽  
Historical Background ◽  
Christian Community ◽  
Early Christian ◽  
1 Peter ◽  
Historical Method ◽  
Roman World ◽  
The New Testament ◽  
Religious Perspectives ◽  
The Church

The Graeco-Roman world has an indelible mark in shaping and influencing the background of the New Testament. The style of leadership in the context was more in the form of αἰ σχροκερδῶς ‘greedy’ and κατακυριεύω‘tyranny or lording over’ (1 Peter 5:2-3) motives both from its political and religious perspectives. The purpose of the study is to demonstrate how such a background of the Graeco-Roman world shape and contributes to the writing of the epistle of 1 Peter, exclusively on the aspect of leadership in the church and Christian community. The study used the socio-historical method to show the condition and struggle of the early Christian amid greedy and tranny leaders in the Graeco-Roman context. The study, therefore, seeks to supply theologians as well as church leaders or Pastors with a better understanding of leadership from a socio-historical background of the Graeco-Roman world and how that can help in reading and handling issues of leadership in the New Testament, especially the epistle of 1 Peter.

scholarly journals Preaching and Evangelism

1985 ◽  
Vol 19 (75) ◽  
Author(s):  
D. J. Hart
Keyword(s):  
New Testament ◽  
Kingdom Of God ◽  
Good News ◽  
Peter 1 ◽  
1 Peter ◽  
Thessalonians 1 ◽  
Ministry Of The Word ◽  
The New Testament ◽  
Royal Priesthood ◽  
The Way

In the New Testament any follower of the Way could preach, de­clare good news. Luke reports that Jesus said to someone, “Follow me.” But the man wanted first to bury his father. Then Jesus said, “Leave the dead to bury their own dead; but as for you, go and pro­claim the kingdom of God” (Luke 9:59, 60). Jesus sent the disciples out on a preaching and healing mission (Matthew 10:5; Mark 6:7) and also the seventy. The Gadarene demoniac is told, “Go home to your friends, and tell them how much the Lord has done for you, and how he has had mercy on you” (Mark 5:19). The disciples are charged with preaching the Gospel to the whole world (Matthew 16:19; Mark 16:15; Luke 24:47, 48; John 20:21; Acts 1:8). Per­secuted believers are scattered “and went around preaching the word” (Acts 8:4; cf. 15:35). In order that the Apostels can devote themselves “to prayer and to the ministry of the word” seven men are chosen to administer the daily distribution of food (Acts 6:1—6). But at least two of these men turn out to be preachers also (Acts 7 and 8:5). The Thessalonian believers “sounded forth” the word of the Lord everywhere (Thessalonians 1:8). All this is summarized in the familiar words of 1 Peter 1:9, “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may de­clare the wonderful deeds of him who called you out of darkness into his marvellous light.”

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