Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reihe

Herausgegeben von Martin Hengel und Otfried Hofius

121

ARTI BUS

Joseph S. Park

Conceptions of Afterlife in Jewish Inscriptions

With Special Reference to Pauline Literature

Mohr Siebeck

JOSEPH S. PARK, born 1969; 1993 M.A. Fuller Theological Seminary; 1998 Ph. D. University of Cambridge/GB; since 1998 Ordained Minister, Korean Presbyterian Church in America (Koshin); since 2000 Assistant Professor of New Testament, International Theological Seminary, Los Angeles, California.

Die Deutsche Bibliothek - CIP-Einheitsaufnahme

Park, Joseph S.: Conceptions of afterlife in Jewish inscriptions : with special reference to Pauline literature / Joseph S. Park. - Tübingen ; Mohr Siebeck, 2000

(Wissenschaftliche Untersuchungen zum Neuen Testament : Reihe 2 ; 121) ISBN 3-16-147373-6

© 2000 by J .C .B. Mohr (Paul Siebeck), P.O. Box 2040, D-72010 Tübingen.

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems.

The book was printed by Guide-Druck in Tübingen on non-aging paper f rom Papier-fabrik Niefern and bound by Heinr. Koch in Tübingen.

Printed in Germany.

ISSN 0340-9570

Preface

Ancient Judaism and questions concerning death and afterlife are two areas in which I have always had a keen interest, and not long ago, I was blessed with the opportunity to study both together, in much detail. The present work is a revised and reformatted version of the doctoral dissertation which I completed on that occasion, at Cambridge University in 1997.

Once again, I would like to express my sincere gratitude to all who have made this undertaking, as well as the previous study, possible. The research facilities at Tyndale House Library still deserve mentioning, as well all those who made overseas study tolerable, even memorable. I salute my former (and present) teachers and mentors: Dr. Thomas E. Schmidt, Professor Robert H. Gundry, Professor Donald A. Hagner, Professor Seyoon Kim, and my doctoral supervisor, Professor William Horbury. Even now, your true dedication to the task of biblical scholarship often reminds me how complacent I am.

I am very grateful to Professor Martin Hengel for reading my work and accepting it into the WUNT series. Without his comments and suggestions this work would be much the poorer. In addition, I would like to thank Ms. Ilse Konig, Production Manager at Mohr-Siebeck, for her patient, always cheerful guidance of the manuscript process.

This book is dedicated to my wife Christine, my dear daughter Marcella, and William, my newly-born son.

Los Angeles, April 2000 Joseph S. Park

Table of Contents

Chapter 1: Introduction 1 1. Previous Trends of Scholarship in Paul

and Jewish Inscriptions 2

1.1 Trends of scholarship in Paul since F. C. Baur 3 1.1.1 From Baur to Schweitzer 3 1.1.2 A. Schweitzer 4 1.1.3 Since Schweitzer 6

1.2 Developments in the study of Jewish non-literary evidence 7 1.2.1 Beginnings to Goodenough 8 1.2.2 Goodenough 9 1.2.3 Since Goodenough 10

1.3 Conclusions 11 2. Methodological Considerations and the Approach of this Study 12

2.1 Some methodological issues 12 2.2 Range and plan 14

Chapter 2: Possible Indications of a Downward Conception of Afterlife 16

1. TheZ). M. Inscriptions 16 1.1 Occurrence in Jewish inscriptions 17 1.2 Conventional usage 19 1.3 Conclusion 21

2. The "Eternal Home" Inscriptions 21 2.1 Background 22 2.2 Non-Jewish "eternal home" inscriptions 24 2.3 Jewish "eternal home" inscriptions 25

2.3.1 JIWE ii 577 25 2.3.2 JIWE ii 164 26 2.3.3 CIJ ii 820 27

2.4 "House of peace" inscriptions 27 2.5 Other possible examples of "eternal home" 29

2.5.1 Tomb of Jason Aramaic inscription 29 2.5.2 BS ii 171 30

VIII Contents

2.5.3 JIGRE 34 31 2.6 Conclusions 32

3. Other Indications 33 3.1 The "here lies" formula 34 3.2 Indications of location in the grave in metrical epitaphs 36 3.3 Warnings against tomb violation 37 3.4 Conclusion 39

4. Material Aspects 39 4.1 Tomb architecture and content 39 4.2 Grave articles 41 4.3 Kinds of burial 44

4.3.1 Permanent individual burial 44 4.3.2 Communal bone collection 45

Chapter 3: Attitudes toward Death which May Imply a Denial o f Afterlife 47

1 . daposi ovdslg aOavaTOQ 47 1.1 Simon's interpretation 47 1.2 Responses to Simon 49 1.3 Methodological observations 50 1.4 Preliminary examination 52 1.5 Terms possibly synonymous with Qapoei 52 1.6 O.o.a. in Rome 54 1.7 d.o.a. at Beth Shecarim 55

1.7.1 The simple dotpaei 55 1.7.2 The full formula 58

1.8 Conclusion 60 2. Other Possible Indications of Resignation or Cynicism

at the Prospect of Death 63 2.1 The Mt. Scopus inscription 63 2.2 The epitaph of Leo Leontius 65 2.3 The Tomb of Jason Greek inscription 67

3. Mourning and Sadness in Jewish Epitaphs 72 3.1 Grief at the fact of death or special circumstances 73 3.2 Grief at the finality of death 75 3.3 Grief at the untimeliness of death 76

3.3.1 The term awpoq and death at a young age 76 3.3.2 Other indications of the young age of the deceased 77 3.3.3 Death before marriage 78 3.3.4 Death before children 80

Contents IX

3.3.5 Leaving behind family; i.e. death before fulfilling one's duties 80 3.4 The practice of lamentation 81

3.4.1 Descriptions 81 3.4.2 Exhortations 82

3.5 Some notable examples of severe grief 84 3.6 Conclusion 86

Chapter 4: Peace, Sleep, and the Just 87 1. DI IP in Jewish Inscriptions 87

1.1 Egypt, Jerusalem, and North Africa 88 1.2 Beth Shecarim 89 1.3 Rome 92 1.4 Elsewhere in Western Europe 93 1.5 mV<£? in the Tomb of Jason 96 1.6 Conclusion 97

2. èv slprfvyj ij K0t/fi;<nç avrov 98 2.1 Greek forms 101 2.2 Hebrew inscriptions 103 2.3 Latin inscriptions 104 2.4 Some unusual and noteworthy examples 106 2.5 Other, similar formulae 109 2.6 Conclusions I l l

3. fiera T&V ôiicéuiv y Koifirimç avrov 112 3.1 The Greek inscriptions 114 3.2 The Latin inscriptions 117 3.3 Hebrew and Aramaic inscriptions 120 3.4 Conclusion 120

Chapter 5: General Indications of Belief in Real, Upward Afterlife 122 1. ev/xoipsi 122

1.1 The adjectival form 123 1.2 The imperative form 125 1.3 Non-Jewish and non-funerary uses 126 1.4 Conclusion 127

2. The Theme of Memory 128 2.1 "Memorial" as a designation for the tomb 129 2.2 Memory and goodness 131 2.3 Other occurrences of the idea of memory 132 2.4 Conclusions 134

3. evXoyia 135

X Contents

3.1 The single word evXoyia 135 3.2 evXoyia iraoi 137 3.3 Other occurrences of evXoyia 138 3.4 "The memory of the just one for a blessing" (Prov 10:7) 140

3.4.1 Beth Shecarim 140 3.4.2 Late Hebrew occurrences 141 3.4.3 The Greek formula 142

3.5 Conclusion 143 4. Other General Indications 143

4.1 Judgment 143 4.2 "Eternal life" 144 4.3 The epitaph of Karteria 146 4.4 The epitaph of Rachelis 148

Chapter 6: More Specific Descriptions of Afterlife 150 1. Inscriptions which Speak of the Soul, Spirit, and Immortality 150

1.1 "May his soul rest in the bundle of life" 150 1.2 Upward journey of the soul 154 1.3 Immortality 155 1.4 Conclusions 157

2. Astral Language and Imagery 157 2.1 Non-Jewish background 157 2.2 Jewish background 158 2.3 The 'Aonj/o and menorah 159 2.4 AEKXfl and menorah 162 2.5 The "sphere of the planets" 162 2.6 The Regina inscription 163 2.7 Conclusions 163

3. Indications of Belief in Resurrection 164 3.1 Onomastic evidence 164 3.2 "Good luck to your resurrection" 165 3.3 "He who promised to resurrect the dead" 166 3.4 The Regina inscription 167 3.5 Other inscriptions which may express hope of resurrection 169 3.6 Possible implications of types of burial 170

3.6.1 Ossilegium 170 3.6.2 Primary and secondary burial of diaspora Jews in Palestine 172

3.7 Conclusion 173

Contents XI

Chapter 7: Afterlife in Jewish Inscriptions and Pauline Literature 174 1. Possible Indications of Downward Conception of Afterlife 175

1.1 The underworld 175 1 . 1 . 1 EKVEKP&V 1 7 6

1.1.2 Christ's descent 176 1.2 The deniers of the resurrection in 1 Corinthians 15 179

2. Attitudes which May Imply a Denial of Afterlife 181 2.1 Cynical attitude toward death 181 2.2 Against mourning too severely 182

3. The Themes of Peace, Sleep, and the Just 183 3.1 Peace 183 3.2 Death as sleep 184 3.3 Conclusion 186

4. General Indications of Afterlife Belief 187 4.1 Judgment 187 4.2 Salvation 188 4.3 "Eternal life" 188 4.4 Hope 190 4.5 Blessing 192 4.6 Other 193 4.7 Conclusion 193

5. Specific Indications or Descriptions of Afterlife 193 5.1 Immortality 194 5.2 Resurrection 195

5.2.1 Resurrection in Pauline Literature 195 5.2.2 Resurrection in 1 Corinthians 15 197

5.3 Heaven 198 5.4 Glory 199 5.5 Conclusion 200

Chapter 8: Conclusions 202

Bibliography 205

Index of Sources 213

Index of Authors 224

Index of Subjects 226

Chapter 1

Introduction

As is commonly acknowledged, one advantage of the study of Jewish inscriptions is that it allows a more representative view of the beliefs and feelings of the Jewish people than that provided by the literary evidence, which is usually the product of a certain religious and social group.1 In addition, despite the importance of convention, there is a certain amount of spontaneity and immediacy in the funerary inscriptions. This is because they are a conscious effort to preserve the sentiments of those affected by death, which furthermore normally comes without warning or preparation. Finally, it may be noted that these sentiments are available to the modern researcher more or less directly, unlike literary evidence, which normally entails a process of transmission. It is in virtue of these characteristics that the ancient Jewish inscriptions are especially appropriate for the primary task intended in this study: an examination of beliefs concerning the afterlife existence.

Of course, the potential benefit of an investigation such as this is not simply a better understanding of afterlife beliefs in this body of evidence, but also an opportunity to compare the results to that of other literary and non-literary evidence, thereby enriching knowledge in both directions. It is with this in view that a secondary task, a comparison with the indications of afterlife in Pauline literature, is intended.

This choice of Pauline literature over other possible bodies of evidence, both literary and artifactual, with which comparison could be made is based on several reasons. Firstly, the epistolary nature of Paul's writings, which even during theological expositions never departs far from a concern for the concrete and practical circumstances of everyday life, seems closer to the nature of inscriptions than other literary forms. Also, the Pauline epistles comprise a corpus of manageable size which seems to have a reasonable amount of internal unity. At the same time, there is contained within this relatively small body of literature a great variety of expressions having to

1 Cf., e.g. , P. W. van der Horst, Ancient Jewish Epitaphs (Kampen: Kok Pharos, 1991) 11.

2 Chapter 1

do with afterlife beliefs, and a comparison of these expressions with those in the inscriptions may lead to a clearer understanding of these elements in both fields. In addition, a comparison with the inscriptions may help to evaluate a conclusion drawn by some scholars in view of this variety in Pauline literature: that Paul is inconsistent, or shows development, in regard to afterlife expectations. This, of course, is just one of several controversies involving the topic of afterlife in Pauline literature.

With this last observation, we approach what seems to be, besides the goals of simple evaluation of the evidence and comparison with other bodies of evidence, a third possible benefit of examining the Jewish inscriptions: the opportunity to examine some of the larger issues of interpretation which encompass many separate disciplines and literature through a body of evidence which has had, as of yet, no comparable treatment. In order to put this task into perspective, it is first necessary to examine some previous research in these areas. This, it is hoped, will not only provide some general methodological warnings and guidelines, but also result in the formulation of some general questions to be kept in mind in the course of our investigation. Next, we discuss some of the methodological problems more specific to funerary inscriptions, and proceed to outline the organization and general mode of examination adopted in this study.

1. Previous Trends of Scholarship in Paul and Jewish Inscriptions

A brief account of previous research in Pauline literature and Jewish inscriptions is presented here with a view to isolating some significant points of controversy in the study of afterlife expectations in these two fields. These points will then help to form the general background for our present investigation. We begin with Pauline literature, the serious modern study of which began before that of the Jewish inscriptions.2

2 Cf. Albert Schweitzer, Paul and His Interpreters (trans. W. Montgomery; London: A. and C. Black, 1912); W. G. Kümmel, The New Testament: The History of the Investigations of its Problems (trans. S. McLean and H. C. Kee; London: SCM Press, 1973); W. D. Davies, Paul and Rabbinic Judaism (4th ed.; London: SPCK, 1980); Stephen Neill and N. T. Wright, The Interpretation of the New Testament 1861-1986 (Oxford: Oxford University Press, 1989); E. J. Epp and G. W. MacRae, eds., The New Testament and its Modern Interpreters (Atlanta: Scholar's Press, 1989).

Introduction 3

1.1 Trends of scholarship in Paul since F. C. Baur

1.1.1 From Baur to Schweitzer It is understandable that Pauline scholarship through the latter half of the nineteenth century looked mainly to the Greco-Roman world for enlightenment. After all, F. C. Baur, in his well-known thesis on the development of early Christianity, had pointed to Paul as the hellenizer of the Gospel. Despite the subsequent counterarguments of A. Ritschl and others for a unity of teaching between the so-called Jewish Christianity and Paul, the movement of scholarship during the following years was firmly in the direction of Greek influence.3 All this, it must be remembered, was taking place in the decades in which the archeological artifacts of the ancient world were being collected and published with an unprecedented intensity. These developments were leading scholars not only to revise lexicons, but, in the face of the bewildering variety of religious or superstitious beliefs in Greco-Roman civilization, to regard early Christianity, especially in its Pauline presentation, as just one religion in the general Religionsgeschichte, likely to have received from as well as given to the surrounding religions considerable influence. Although caution and even pessimism was expressed in this area by some, others readily saw a far reaching influence of the Hellenistic mystery religions on Paul, especially in regard to his view of the sacraments.4

In these rapid developments, it is evident that although the Religionsgeschichte approach in principle sought to evaluate Christianity in the light of other religions of the time, including contemporary Judaism, the main focus was on the Hellenistic religions, to the consequent neglect of the former.5 Compared with the Greek sources, it was seen to be either a chaotic mixture of apocalyptic speculation or a lifeless legalism. Indeed, a degeneration to "rabbinic modes of thought" was a convenient explanation of those items in Paul which were seen not to fit the particular "system" proposed by a scholar. Even those who purported to take seriously Paul's "Jewish" background were more likely than not to have in mind a Judaism

3 Schweitzer, 12-21. 4 Schweitzer, 181-205, lists G. Anrieh and F. Cumont among the former,

O. Pfleiderer, A. Eichorn, W. Heitmüller, and R. Reitzenstein among the latter. Also, Kümmel, 255-257; Neill, 171.

5 Notable exceptions include several scholars who, although having a Religionsgeschichte perspective, yet studied Jewish materials, e.g., W. Bousset, H. Gressmann, and H. Gunkel.

4 Chapter 1

more in conformity to their own religious ideals — that of selected OT prophets.6

This neglect of the Jewish sources was due, however, not only to the prejudiced perspective of Religionsgeschichte, but more basically to the lack of a clear knowledge of the Jewish literature. Schweitzer points out how often scholars ignore the late date of the rabbinic literature, and argues that the lively and assorted depictions given by the Pseudepigrapha are probably much more accurate for the Judaism before A.D. 70. In addition, he argues, there is much confusion in terminology, so that "Hellenistic influence," can refer to the non-Jewish Greek sources such as Plato in some authors, but in others, to Jewish writings, for example from Alexandria, which seem to have been imbued with Greek influence. These misunderstandings betray the fact that the confusion was more than terminological. In Baur's thesis of Paul's hellenization of the gospel for gentile Christianity, as well as in succeeding treatments of early Christianity, there is the erroneous presupposition of a great divide between Palestine and the rest of the Greco-Roman world which keeps the former from foreign influence, and thus sharply distinguishes "Palestinian Judaism" from that found everywhere else, the "Hellenistic Judaism."

If the documents of contemporary Judaism generally did not receive the attention they deserved, neither, it seems, did eschatology itself. Now this seems to have been a reciprocal relationship: on the one hand, neglect of the Jewish apocalyptic literature ruled out any incentive to undertake a comprehensive examination of Jewish eschatological expectations, while on the other hand, the preference of scholars for soteriology or sacramental concepts caused them to ignore Jewish sources, which were seen to have little to say on these matters.

1.1.2 A. Schweitzer The situation began to change when in 1873 the first volume of Schürer's Neutestamentliche Zeitgeschichte, in subsequent volumes retitled Geschichte des jüdischen Volkes im Zeitalter Jesu Christi, appeared, as well as F. Weber's System der altsynagogalen palästinensischen Theologie aus Targum, Midrasch und Talmud dargestellt in 1880. By the time Schweitzer wrote his Paul and His Interpreters, it seems that much progress had been made in the understanding of Second Temple Judaism, and this was beginning to affect the attitudes at least of those who chose to take it seriously. Works such as W. Bousset's Die Religion des Judentums im

6 Schweitzer, 44-52.

Introduction 5

neutestamentlichen Zeitalter,7 which in carrying out the task of Religionsgeschichte in the wider sense presents several points of contact between Judaism and Iranian religion, doubtless reinforced the warning already voiced by Schürer against a simple division between "Palestinian" and "Hellenistic" Judaism.8 The attention given to eschatology, meanwhile, had been growing with the recognition that it is, if not as according to Schweitzer the most important force, at least one of the central components of Paul's theology. Both of these developments are especially prominent in R. H. Charles's A Critical History of the Doctrine of a Future Life,9 as well as his critical editions of the Pseudepigrapha. However, the original tendency to look for Greek influence was not diminished, as appears from the many scholars of these decades and those to come who continued to postulate a "Hellenization" of Paul's eschatology.

As valid as Schweitzer's criticism of his predecessors are, however, we see that he himself was guilty of two misconceptions which have been handed down since his day. Firstly, there is a geographical misunderstanding: as can be seen from his uncompromising insistence that Paul received no influence whatsoever from Greek or Hellenistic Jewish sources, Schweitzer seems to ignore the results of newer scholarship and perpetuate the notion of a sharp distinction between Palestinian and Hellenistic Judaism.10 Schweitzer also subscribes, however, to a chronological misconception: the late date of the rabbinic literature is used as the basis for a strict separation between a lively Judaism which contained both legal and apocalyptic elements, as seen in the Revelation of Ezra, and post-70 "Rabbinism," "which is no longer borne on the tide of great national and spiritual movements" and "becomes ossified, and confines itself to mere unproductive commentating upon the law."11 Now this treatment probably resulted not from a thorough examination of the content

7 (Tübingen: J. C. B. Möhr, 1903); edited and reissued by H. Gressmann as Die Religion des Judentums im späthellenistischen Zeitalter (1926).

8 Schürer, vol. 1 pp. 29-50. 9 (London: A. and C. Black, 1913). Other treatments of Jewish eschatology include

that of H. Gressmann, Der Ursprung der israelitisch-jüdischen Eschatologie (Tübingen: J. C. B. Mohr, 1905); P. Volz, Jüdische Eschatologie von Daniel bis Akiba (Göttingen: Vandenhoeck and Ruprecht, 1903).

10 Cf., e.g., his declaration that "Whatever views and conceptions are brought up for comparison, the result is always the same — that Paulinism and Greek thought have nothing, absolutely nothing, in common" (p. 99).

11 Schweitzer, 51. Davies, pp. xi, sees the problem as a "sharp distinction between apocalyptic and Pharisaism and other aspects of Judaism." But this evaluation is based on Schweitzer's The Quest of the Historical Jesus; his later Paul and His Interpreters presents an impression of Judaism in temporal succession rather than juxtaposition.

6 Chapter 1

of the rabbinic literature itself, but as the most expedient way to distance these texts, which were generally disparaged at the time, from the non-rabbinic contemporary Jewish literature in the light of which Schweitzer wished to portray Paul. Nevertheless, this was a heavy blow against the scholarly perception of rabbinic literature.

1.1.3 Since Schweitzer

It is indicative not only of their plausibility but also the stature of their original proponent's scholarly legacy that these beliefs were not seriously challenged until well into our century, and occasionally appear in discussions of first-century Judaism even in the present. The denigration of rabbinic literature was the first problem to be corrected. A great resurgence of interest was caused by the appearance of Strack and Billerbeck, followed by important studies for example by G. F. Moore, W. D. Davies, and others, with the result that today the rabbinic literature is seen to be much more variegated and have much more to offer New Testament scholarship than merely an example of the kind of legalism portrayed in the Gospels.12

This turn of events would undoubtedly have taken much longer if not for those more moderate scholars of the Religionsgeschichte school such as W. L. Knox, who, following the example of Charles, gave due weight to the rabbinic literature, even if his conclusions favored a hellenization of Paul's expectations.13

This strong renewal of interest in rabbinics, however, in view of the fact that it was to a large extent a reaction to previous scholarship, was not without its problems. Davies, for example, seems simply to take over the theory of the development of Paul's eschatology, substituting the rabbinic dual spatial and temporal concept of the X3H oViy for the Hellenistic conceptions.14 A more serious side-effect of this emphasis on the rabbinic, and hence Jewish, background of Paul, supported especially by Bultmann's description of the Pauline use of ousfxa, was the denial by many scholars of any anthropological dualism in Paul's eschatology.15 That this question

1 2 H. L. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch (Munich: C. H. Beck, 1922-1961); G. F. Moore, Judaism (3 vols.; Cambridge, Mass.: Harvard University Press, 1927-1930).

13 St. Paul and the Church of the Gentiles (Cambridge: University Press, 1939). Also to be mentioned in this connection is the sober work of Knox's teacher, A. D. Nock, as well as that of F. C. Burkitt and C. H. Dodd.

1 4 Davies, 285-320. 15 R. Bultmann, Theology of the New Testament vol. 1 p. 195. S. Laeuchli, "Monism

and Dualism in the Pauline Anthropology," Biblical Research 3 (1958) 16, characterizes the trend as "Go and sell what thou possessest and buy a Strack-Billerbeck."

Introduction 1

arouses strong disagreement even in recent discussions is an indication of the work that still needs to be done in this field.16

Moreover, these circumstances suggest that the strict Palestine/Diaspora distinction has not yet been put to rest. It is true that such notable developments as Scholem's work in Jewish mysticism, the discovery of the Qumran documents, Goodenough's work in Jewish archeology, and most representative of this direction of argument, Hengel's history of Judaism in the period after Alexander, have done much to clear the air.17 Yet there remains the need for further investigation into the historical, philosophical, and religious circumstances of the time of Paul, in order that our understanding of his thought may become more and more nuanced. In addition, there remains equally necessary the task of challenging older treatments in light of these newer insights.

This general examination yields a picture of scholarship at first prone to extremes, but gradually refined both by new discoveries and careful re-evaluation of the extant material. With the growing realization of the historical circumstances of the Hellenistic and Roman periods, it is now widely acknowledged that enlightenment can come from the whole variety of beliefs and outlooks available at this time. It is only in the context of this general progression of research that the previous work in the more specific area of Jewish inscriptions can be explained.

1.2 Developments in the study of Jewish non-literary evidence As has been seen is the case for Pauline scholarship, the research into Jewish inscriptions and funerary art during the last century and a half has also been concerned with the question of Jewish or Greek background. A significant difference, however, is that while the questions of foreign influence in Paul generally arose only after many centuries, the Jewish inscriptions and funerary art were discovered and published for the most part precisely during the time when the idea of "hellenization" was most lively. Moreover, the artifacts themselves, due to either their Diaspora provenance or, in the case of Palestinian provenance, seemingly pagan content, formed a part of the archeological developments which caused this

16 Cf., e.g., R. H. Gundry, Soma in Biblical Theology: With Emphasis on Pauline Anthropology, SNTSMS 29 (Cambridge: Cambridge University Press, 1976); J. W. Cooper, Body, Soul, and Life Everlasting (Grand Rapids: Eerdmans, 1989).

17 G. Scholem, Major Trends in Jewish Mysticism (Jerusalem: Schocken Pub. House, 1941); E. R. Goodenough, Jewish Symbols in the Greco-Roman World (13 vols.; New York: 1953-1965); M. Hengel, Judaism and Hellenism (trans. John Bowden; London: SCM Press, 1974).

8 Chapter 1

trend in the first place. As a result of these factors, the history of scholarship in this area has dealt mainly with the question of the extent to which these artifacts can be related to various Jewish and even Christian literary evidence. Nevertheless, a close parallel is maintained with Pauline scholarship since both disciplines were affected by the same historical trends in the scholarly perception of ancient Judaism and Christianity in antiquity.

1.2.1 Beginnings to Goodenough

As indicated above, the earliest stage of discussion on the eschatological significance of the artifacts was initiated in the height of the Religionsgeschichte period. F. Cumont, in consideration of the accompanying pagan symbols of immortality as well as passages from Daniel and Philo, concluded that the menorah in the center of the "seasons" sarcophagus from the Randanini catacomb in Rome was a symbol of immortality.18 H. Gressmann followed with an eschatological interpretation of a gold glass with the words O'LKOÇ IPRIVRIÇ and an image of a torah-shrine.19 Next came the study of the Roman Torlonia catacomb by Beyer and Lietzmann, which, although in disagreement with Cumont and Gressmann on the details in interpretations, nevertheless supported an eschatological interpretation of the material, especially the stars over the torah-shrine.20

Of course, this symbolic interpretation was not the unanimous voice of scholarship. Beyer and Lietzmann's work was soon questioned, for example, by Rengstorf's detailed criticism, not to mention J. B. Frey, editor of the Corpus lnscriptionum Iudaicarum, who at several occasions voiced his judgement that the paintings are purely decorative.21 These objections, in turn, were criticized by the appeal first of Marmorstein and then Rieger to rabbinic parallels which seem to speak of the various motifs in question in an eschatological context.22 Doubtless a reflection of the surge of interest in rabbinics at this time, these last two works show the

18 F. Cumont, "Un fragment de sarcophage judéo-païen," RevArch 4 (1916) 1-16. 19 H. Gressmann, "Jewish Life in Ancient Rome," in FS to Abrahams (1927) 170-191. 2 0 H. W. Beyer and H. Lietzmann, Die Jüdische Katakombe der Villa Torlonia in Rom

(Berlin: 1930). 21 K. H. Rengstorf, "Zu den Fresken in der Jüdischen Katakombe der Villa Torlonia in

Rom," ZAW 31 (1932) 33-60; J. B. Frey, "La Question des Images Chez les Juifs à la Lumière des Récentes Découvertes," Bib 15 (1934).

2 2 A. Marmorstein, "Jüdische Archäologie und Theologie," ZAW 32 (1933) 32-41; P. Rieger, "Zu den Fresken in der Jüdischen Katakombe der Villa Torlonia in Rom," ZNW 33 (1934) 216-218.

Introduction 9

beginnings of the attempt to interpret the artifacts in the larger context of Jewish belief.23

1.2.2 Goodenough

The scholarship on the artifacts up to this point, then, although in sharp disagreement concerning the legitimacy of a symbolic interpretation, was nevertheless united in its wide Religionsgeschichte approach which considered both pagan and rabbinic sources. We come to a definite turning point with the work of E. R. Goodenough, whose method and approach is just as pivotal (for better or worse) for this field as Schweitzer is for the interpretation of Paul. As is the case for Schweitzer, Goodenough's contribution to research in the field can be described as a mixed blessing.

No one can deny that his work is a landmark in the scholarly perception of ancient Judaism. His massive thirteen-volume work, even if not convincing in its thoroughgoing proposal of an extensive mystical Judaism, nevertheless forced the scholarly world to face up to and deal with a hitherto unprecedented collection of Jewish art.24 Moreover, in view of the flood of responses and subordinate discussions initiated by his re-presentation in greater scope of the argument for a symbolic eschatological significance of many motifs, his work can be said to have been an important catalyst in the further integration of the non-literary material in its religious context.

Yet this work of integration was severely handicapped: although he strongly repudiated the division of types of Judaism along geographic lines, Goodenough was not able to escape the myth of a purely legal rabbinism which, unlike Schweitzer, he was willing to allow to have existed side by side with his more lively mystical Judaism in and out of Palestine.25 The consequence of this for research into the artifacts, which Goodenough did not consistently follow, is made clear by Fischer: Goodenough "wendet sich gegen jene Forschungsrichtung, die die Kunstwerke und Symbole des Diasporajudentums vom Standpunkt des rabbinischen Judentums her interpretiert. "26 That Fischer proceeds from this precedent to attack the use

2 3 This is in contrast to Frey's "La Vie de l'au-delà, dans les Conceptions Juives au Temps de Jésus-Christ," Bib 13 (1932), in which the inscriptions are merely used to illustrate rabbinic themes.

2 4 M. Smith's "Goodenough's Jewish Symbols in Retrospect," JBL 86 (1967) 53-68, is a fair summary and criticism.

2 5 Cf. Davies, viii n. 6. 2 6 U. Fischer, Eschatologie und Jenseitserwartungen im Hellenistischen Judentum,

ZNW 44 (Berlin/New York, 1978) 247.

10 Chapter 1

made of the rabbinic material by Marmorstein and Rieger illustrates the influence of this misconception.27

1.2.3 Since Goodenough

The years since Goodenough have seen much progress in the discussion of methodology as well as the task of integration of the artifacts with the literary evidence. Further research has made clear, for example, that the rabbinic literature cannot simply be ignored.28 Yet even Fischer, notwithstanding this last error, demonstrates a much nuanced understanding of the field in his insistence that the Palestinian/Diaspora distinction is not completely insignificant. Noticeable as well are his objection to a blind assumption of symbolic intention and his call for an interpretation of symbols which takes into account their accompanying inscriptions.29

Indeed, this last point is very important to the argument of Maser, who, against Fischer's overall negative conclusions, brings together the grave frescoes with their accompanying inscriptions and rabbinic references to the xan o^iy.30

This task of integration, it may be seen, already had an important precedent in H. Cavallin's Life After Death. Paul's Argument for the Resurrection of the Dead in 1 Cor. 15. Part 1: An Enquiry into the Jewish Background.31 This work is the first to consider the artifacts side by side with the Pseudepigrapha, rabbinic, and other Jewish literature in a survey of Jewish eschatological expectations. Even more significant, however, is the author's original intention to use the results of this study as a background for the Pauline eschatology of 1 Corinthians 15: although not carried out, we have here at least the recognition that the artifacts may not only enlighten Judaism, but, in view of the close relationship between

2 7 Fischer, 246-247. 2 8 Cf., e.g., S. Lieberman, Hellenism in Jewish Palestine (New York: Jewish

Theological Seminary, 1950). One may mention as examples of the deepening interest in Judaism the work of J. Neusner and E. P. Sanders, as well as the diligent updating of H. L. Strack's Introduction to the Talmud and Midrash.

2 9 Fischer, 250-254; cf. also the call for consideration of context by T. Rajak, "Inscriptions and Context: Reading the Jewish Catacombs of Rome," in P. W. van der Horst and J. W. van Henten, eds., Studies in Ancient Jewish Epigraphy (Leiden: Brill,1993).

3 0 P. Maser, "Darstellungen des Olam Hab-ba in der Spätantiken-jüdischen Kunst Roms?" Jahrbuch für Antike und Christentum supp. vol. 9 (1982) 225-238.

31 (Lund: Gleerup, 1974).

Index of Sources

Genesis 2 23 15:15 68 17:17-19 141

Deuteronomy 32:43 172

Numbers 24:17 159

1 Samuel 25:29 151, 153 31:11-13 45

2 Samuel 21:13 45

2 Kings 13:21 171

1 Chronicles 10:12 45

Job 2:9 LXX 150 3:13-15 40, 103 14:7-12 186 17:13 24 38:7 159 40:10 199

Psalms 2:7 159 8:5 199 17:16 LXX 155 17:49 114 25:13 118 29:1 199

Old Testament

48:12 LXX 22,24 65:4 118 70:20 LXX 176 73 114 84:12 118 88:3-7 176 96:7 199 102:1 LXX 136 110:3 159 116:7 103

Proverbs 10:7 132, 137-139, 141-144 21:16 103

Ecclesiastes 9:9-10 71 12:5 23-24, 30-31, 33

Isaiah 4:12-14 159 22:13 181 22:16 24 ,40 26:19 176 44:25 64 52 158 57:2 68, 99, 103

Jeremiah 7:33 45

Ezekiel 37 171-172 43:8-9 40

Daniel 8:10 159 12:2-3 146-147, 158-160, 189 12:12-13 103, 129, 158

214 Index of Sources

New Testament

Matthew 2:7 189, 194, 199 2 159 2:9-10 183 8:11 113, 114 2:10 199 9:2 47, 49 4:6 192 9:22 47, 49 4:17 195-196 12 148 4:24 195-196 13:43 159 5:2 199 14:27 47 5:9 187, 188 19:21 149 5:21 189

6:4 176, 189, 195-196 Mark 6:5 195-196 6:50 47 6:6-11 196 10:21 193 6:9 176, 189, 195-196 10:49 49 6:13 196 12:23 180 6:23 148

Luke 7:4 195-196

Luke 150

8:10-11 176, 195-196 1:26 150 8:17-18 200 1:38 135, 150 8:34 176, 198 1:48 135 9:5 192 2:29 108 9:22-24 187, 200 8:31 176 10:6-7 176, 198 12:19 181 10:9 195-196 16:22 100, 113-114 12:19 187 22:19 193 14:9 195-196 23:2 49 14:10 187 23:42-43 130, 134, 193 15:33 183

16:26 188 John 5:21-22 166 1 Corinthians 16:33 47, 49 1:3 183

1:7-8 187 Acts 1:18 188 2:16-21 135 1:21 188 20:9 128 2:7-8 200 23:6-8 180 3:13 187 27:25 47 3:15 188

4:5 187 Romans 5:5 187 1:4 195-196 5:13 187 1:7 183 7:39 185 1:8 187 8:5-6 198 1:23 194 9:1 198 1:25 192 9:25 194 2:2-3 187 11:25-26 193 2:6 187 11:29-32 187

Index of Sources

1 Corinthians (cont.) 1:8 198 11:30 185 1:15-16 198 14:33 183 3:9 192 15 10, 179, 182, 204 5:6 190 15:2 188 6:8 189 15:3-8 195 15:4 196 Ephesians 15:6 185 1:2 183 15:8 198 1:3 192 15:12 176, 195-196 1:18 148, 15:13 196 1:20-21 176, 15:15 196 2:4-6 195 15:16 196 2:7 148 15:18 184 3:8 148 15:19 190 3:10 198 15:20 176 3:16 148 15:21-22 195-196 4:8 198 15:29 196 4:9 177 15:32 181, 196 5:6 187 15:35-56 194, 196-197, 201 5:14 176, 15:36 196 6:12 198 15:41 159 6:13 187 15:42 196 6:23 183 15:43 200 15:45-49 195 Philippians 15:49 199 1:2 183 15:50 195 1:6 187 15:51 185 1:10 187

2 Corinthians 1:1 1:9 1:14 3:18 4:14 5:1-10 5:1 5:6 5:8 5:10 5:15 9:5-9 9:8 11:31 12:1-4 13:11

Galatians 1:2 1:3

192 195-196 187 200 195-196 185-186 33, 190, 199 49, 181 49 187 195-196 136 138, 192 192 198 183

176, 195-196 183

1:23-24 2:9-10 2:10 2:15 2:16 2:19 3:11-14 3:11 3:20 3:21 4:3 4:9

Colossians 1:2 1:3-5 1:18 1:23 1:27 2:12 2:13

185-186 177 198 201 187 47 195 176, 196 198-199 200 193 183

183 1991:5a 191 176, 195 191 191, 200 176, 195-196 196

216 Index of Sources

Colossians (cont.) 6:17-19 182 3:1 196 6:19 190 3:6 187 3:25 187 2 Timothy 4:1 198 1:1 190

1:10 190, 194 1 Thessalonians 1:12 187 1:1 183 1:18 187 1:10 145, 176, 188, 198 2:8 176, 195 2:12 200 2:10 188, 200 2:16 187 2:11 195 4:6 187 4:1 187 4:13 183, 184, 191 4:8 187 4:14-17 198 4:14 187 4:16 176, 185 4:18 198 5:2 187 5:8 190 Titus 5:9-10 185, 188 1:2 189 5:23 183 2:13 150, 191

3:9 189 2 Thessalonians 1:2 183 Philemon 1:6-10 187, 198 3 183 2:14 200 2:16 190 Hebrews

11:26 148 1 Timothy 13:6 49 1:11 192 13:20 176 1:16 189 1:17 194 Revelation 3:16 200 1:16 159 4:8 190 5:12 148 6:12 189 6:9 19 6:15 192 9:1-2, 11 176 6:16 194 22:16 159

Apocrypha and Pseudepigrapha

2 Baruch 38:22 66 ,73 ,84 51:10 158, 159 44:19-20 186

Ecclesiasticus 1 Enoch 2:7-9 150, 191 104:2 158, 159 14:12-16 71, 72, 84 31:27 71 Epistle of Jeremiah

26 42,68

Index of Sources 111

4 Ezra 6:33 7:75 7:97

49 151 158

Liber antiquitatum biblicarum 33:5 114, 159

1 Maccabees 13:29 72

4 Maccabees 7:19 114 13:17 114 17:5 158 17:12 194 18:3 114

Psalms of Solomon 6(9-10) 14:2(3) 14:6(9-10)

155 155 114, 150

Pseudo-Phocylides 112 24

Testament of Abraham B4 114

Testament ofJudah 24:1 159

Testament of Levi 18:3 159

Tobit 3:6 4:17

23, 28 42

Wisdom of Solomon 3:1 3:7 17:13

114, 150 158, 191, 194 31

Rabbinic Literature

m. Sanh. 6.5-6 11

t. Sanh 9.8

b. Ber. 18b

b. Sabb. 132b b. Hag. 12b

b. Ketub. I l l a

b. Sanh. 47b

b. Tamid 32b

170 123

170

172

151

160

172

170

160

y. Mo'ed Qat. 1.80 170

y. Ketub 12.3

Tg. Ps.-J. Gen 4:22

'AbotR. Nat. 37

Gen. Rab. 6:6

Midr. Qoh. 3:21

Pesiq. Rab. 1.6

Sem. 8.7 12.9

Sipre Num. 6:24

Yal. 1.44

172

30

160

160, 172

151

172

42

170-171

151

160

218 Index of Sources

Other Ancient Sources

lQHa

XVI, 18 135

Anonymi de Figuris 128

Anthologia palatina 7.670 158

Appianus Historia romana: Annibaica 125 124

Callimachus Hymni

4.29 124

Cicero Tusculanae disputationes 1.16 22 Clement of Alexandria Stromata 5.6.34 159

Diodorus Siculus Bibliotheca historica 34.1 159

Sophocles Elektra 17 56

Firmicus Maternus De errore profanarum religionum 22 48

Heliodorus Aethiopica 6.13.3 128

Hippocrates Epistulae 27 128

Irenaeus Epid. 9 159

Josephus Ag. Ap. 1.22.199 Ant. 3.6.145 8.314 18.16 J.W.

1.68 1.184 2.154

159

159, 170 125 36, 72

125, 150 45 154, 159, 178, 180, 201

Luci an Eunuchus 8 124 Juppiter Confutatus 8.1 128

Lucretius De Rerum Natura 3.417-829 36

Phalaris Epistulae

53 129

Philo De Posteritate Caini 71 124 Quod Deus sit immutabilis 93 124 Phaedo 67 B 149 Plato, Respublica 6.496E 149

Plutarch, Lycurgus 27 74

Scholia in Hesiodum 94-98 128

Simonides Fr. 531 P 136

Xenophon, De equitum magistro 8.21 47

Index of Sources 219

Inscriptions

BS iì 127 2 123 3 123 129 5 123 6 123 130 7 123 9 123, 126 133 11 130 136 13 123-124 137 18-23 57 147 21 28, 58, 90-91, 97 158 22 56, 58 159 25 28, 58, 90-91, 97 162 26 57-58, 123 171 27 57-58, 123, 126 172 28 28, 57-58, 90-91 173 29 57-58, 62, 90 30 28, 33, 57-58, 91, 97 176 31 57 178 32 57 180 33 57, 123, 126 183 34 . 57 35 57 184 39 161 187 41 56-57 43 56-57 193 44 57 194 51 130 52 123 200 56 123 203 57 123 219 59 61

58 130 BS iii

69 89, 123, 126 1

71 90 2

72 90 5

84 88

55 56, 62, 161

6 15 16 19 24 25 26

89 56

6 15 16 19 24 25 26

91 94 99

90 60 164

6 15 16 19 24 25 26 102 56, 61

6 15 16 19 24 25 26

106 130 CE 115-116 127 119 120 124 199 124 123, 125 225

36-37, 58, 62, 66, 125, 163 36, 123, 126, 145-146, 189 123, 126-127, 146, 153, 156-157, 194 162 56, 58 56, 58 161 114 133 39, 145, 166, 196 30, 123, 126 31 31, 101, 111, 114, 123, 126 161 90 91 114, 128, 134-135, 136-137, 144, 147, 193 134-135, 192 53, 58, 62, 123, 126, 127 59, 62, 91, 139 91, 114, 128, 142, 145, 165, 169 130,133 90 89

38, 146 146 91, 103,112 103,112 60, 90, 95, 121, 169 91 90 90 132, 141-142 141

66 20 24

220 Index of Sources

CIJ 204 109 2 164 236 32 6* 18 243 154 9* 18 340 155 10* 18 362 70 36* 18 425 154 15*-16* 18 502b 51 77* 18 559 99 117 85 119 85 GV

168a 118 20 154

464 19 28 136

524 18 130 76

527 25 167 130

675 164 287 136

678 17 306 128

680a 19-21 665 128

692a 139 709 99

723 138 861 158

731c 143 1097 158

788 162-164 1430 161

798 139 1451 125

800 92, 97 1485 158

820 33 1764 168

870 139 1829 158

877 28, 155 1889 136, 156

889 130 1923 59

892 103, 152 1959 63

900 103, 152 IG 938 130 ii 3385 50 941 130 xii.ix 1240 70 961 143 xii.vii 123 163 981 120 xiv 254 38 988 103, 152 xiv 1561 163 1413 104 xiv 1806 48 1414 204 xiv 2387 127

CIL WAR ii 6242 66 1 89, 95, 97 vi 27866 80 12 17 vi 29471 16, 20 18 89, 95, 105, 110 vii 9869 25 20 105 vii 9870 25 22 89

23 89 EG 24 89 23 75 35b 105 35 81 35c 105 77 74 36b 105 166 38 36c 105

Index of Sources 221

WAR (cont.) 46 48 50 51 54 56 57 58 60 66 71

JIGRE 12 15 17 19 23 29 30 31 32 33

34 35 36 37 38 39 40 41 42 45 49 50 56 57 58 59 61 62 63 64 65 70 71 72

17 105 105 105 105 105 105 105 105 104 17

76 88, 125 88 140 36, 74-75 37, 81 36, 80-81 36-37, 74, 76-79, 83 36, 75, 79, 84, 129 37, 74-75, 83, 117, 154, 157, 198, 201, 203 31, 33, 73, 80-83, 177 36, 76-77, 79, 82 81, 149, 168, 190 81-82 37, 80 36, 75, 116 78, 81, 82 76 76 76 76 76, 80 76-77 76, 79 76 76 76-77 76-77 76 83 76, 80 76 76 76

74 76 77 78 80 83 85 86 89 93 95 96 97 99 101 102 103 104 106 107 109 110 111 114 119 120 121 122 130 132 133 134 141 142 143 144 147 149 150 151 221

JIWEi 1 2 3 8 10 11

83 76, 80 76 76 76 79, 81, 83 74 150 76 75 76 78 76-77, 83 74, 83 80, 83 76-77, 83 76-77 76 74, 76 76 76 76, 80 76 75, 83, 130, 133 147, 150, 153 101 140 140 53, 76-77, 128 76-77 132, 146-147 140 81 93-94, 97, 107, 133 130 130 91 91, 97 91, 130 130 128

35, 132 35, 93, 132 146 34 98 132

222 Index of Sources

JIWE i (cont.) 122 132, 142 12 35 123 34 14 132 124 34 20 132 126 34 22 93 127 34 25 98 129a 34, 146-147, 152 26 161 130 132, 161 27 35 131 142 28 35 132 94 31 89, 91, 95, 97 133 141-142 32 34, 93 134 34, 120 33 30, 34, 93-94 136 34 34 34, 93 137 132, 142 35 35, 93, 95 145 94, 131 36 35 152 137-138, 144-145 37 93 163 136 45 93 170 77, 105 47 93, 161 171 93, 95, 105 49 93 172 91, 95 52 164 174 35, 38, 104, 106, 118, 55 93 120-122, 131, 185 56 34 175 34-35, 93-94, 105 57 93 176 34-35, 130 58 93 183 34, 95, 110, 131-132, 63 34 142, 146-147, 152 64 93 185 93, 95 67 34, 81 186 34 72 95 187 120, 122, 131-132 75 93 189 35, 132 76 93, 94 191 93 77 93 192 161 78 77, 78 206 52 80 34, 91, 95, 97 250-252 152 81 146-147 82 104, 146-147, 152-153 JIWE ii 84 93-94 7 105 85 34 8 34, 161 86 34, 81, 93-94, 103, 152 22 129, 136 88 34 25 35, 79, 85, 108, 112, 90 34 116, 129, 131 95 96, 109 31 52, 54 103 34 39 164 105 91, 95 41 78 109-110 152 42 81 111 34, 106 46 52-53 118 34, 142, 146-147, 152 68 139 119 34 72 81 120 34, 106, 132, 142 91 159 121 34, 106, 118, 131-132 92 95

Index of Sources 223

JIWE ii (cotit.) 97 109, 110 98 109, 110 99 52, 54 102 3 4 , 3 5 , 3 7 , 5 1 , 6 5 , 7 0 ,

80-81 103 163-164, 167, 180,

196, 204 110 109, 110, 136, 143 118 34,75 124 34 140 161 154 27 164 21, 26, 29, 32-33 167 131 172 52, 54, 77, 78 173 164 183 92-93, 106, 137, 139 186 169 187 52 ,54 192 34, 35, 79 193 169 196 105-106, 109, 110 204 102, 118-119, 121 209 161 212 52, 77 217 102, 109 222 77, 81 235 53, 115, 119, 121 240 101-102 246 81 267 106,112 270 117, 121, 133, 135, 143 278 161 286 35,77,106-108,111,

136 298 109, 136, 139 301 139, 143 304 161 326 52, 54, 79, 81 329 116, 119, 121 342 35,81,115-116,118,

119-122 351 161

352 102-103, 131 357 79, 81 360 35 362 109 370 81, 85 375 101-103, 107, 111, 119 382 109 406 117, 121 435 109, 137, 138 451 136, 139 463 115, 117, 120 479 112 488 35, 109, 117, 121 491 80, 104, 185 503 109-110,115 513 28-29, 109-110, 136,

139-140 521 164 525 79 530 164 537 34 539 92-93, 115-116, 121 542 134-135 550 92-93, 105, 110, 120 552 161 557 52, 54-55, 60, 62, 79 560 92-93 561 34 577 21,25,32-33, 45,78,

102-103, 107, 109, 110, 112, 119, 139, 202

588 26-27, 29, 52, 136, 140 589 164 596 34, 92-93, 95, 136,

140, 161, 164 608 17-19 610 18 625 105

SEG iii 543 84 iv 104 70 vi 140 50 viii 13 20

Index of Authors

Anrieh, G., 3 Avigad, N., 29-30, 38, 42, 56, 59, 60,

90, 96, 103, 104, 140, 169, 171

Bammel, C. P., 182 Barrett, C. K., 179, 181, 193 Bees, N., 169 Beyer, H. W., 160 Billerbeck, P., 6 Bivin, D., 43 Bousset, W., 3, 4, 157 Bultmann, R., 6 Burkitt, F. C., 6

Cavallin, H. C. C., 10-11, 14, 50-51, 87, 100, 155, 158-159, 175, 180

Charles, R. H., 5 ,6 ,203 Cooper, J. W., 7 Cranfield, C. E. B„ 176, 184, 188 Cross, F. M., 64-65, 67 Cumont, F., 3, 8, 13, 16, 22, 47, 148,

157, 159-161, 191

Davies, W. D., 3, 5-6, 9, 40 Deissmann, A., 124 Delling, G., 14, 49, 55, 87-88, 97, 99-

100, 109, 111, 113-114, 133, 140, 163-164, 168, 186

Dinkier, E., 10, 87, 101, 187 Dunn, J. D. G., 184, 189, 192, 194,

199

Eichorn, A., 3 Eissfeldt, O., 151 Euting, J., 151

Fee, G., 180 Ferrua, A., 167 Figueras, P., 10,22,25,33,40-41,

172, 175

Finkelstein, L., 40 Fischer, U., 9-10, 14, 88, 151, 160,

169, 175 FitzmyerJ., 65 Frey J. B., 8-9, 17-19, 21, 27-28, 65-

66, 98, 101, 113, 116, 118, 120, 132-133, 135, 137, 139, 155, 164

Galling, K., 17, 46, 49, 100, 142 Geva, H., 63 Goodenough, E. R., 7-11, 18-19, 28,

29,40, 41, 59, 160, 162 Gressmann, H., 3, 5, 8 Gundry, R. H., 7 Gunkel, H., 3

Hachlili, R., 40-43, 170-173 Halpern-Zylberstein, M. C., 40, 72 Hawthorne, G. F., 177, 178, 193, 196,

199 Heitmüller, W., 3 Hengel, M., 7, 172 Héring, J., 181 Hill, C. E., 199 Hoffmann, P., 10, 13, 174, 176, 186 Horbury, W., 13-14,30-31,36-37, 43,

59-60, 65, 69, 71-74, 79, 81-82, 84, 113, 115, 117, 124, 128, 148-149, 154-155, 170, 185-186, 191

Horst, P. W. van der, 1, 10, 12-14, 17-20, 24, 32, 34, 38-39, 47, 49, 63, 66-67, 99, 100, 108, 113, 118, 121, 123, 127, 131-134, 141-144, 148, 151, 153, 156-159, 161-162, 164-165, 175, 182, 197, 201

Jackson, P. N., 184, 185, 187 Joly, R., 49, 52, 53

Index of Authors 225

Kant L. H„ 17-19, 21-22, 42, 50, 52, 97-99, 101, 113-114, 123, 140, 156, 165-166

Knox, W. L., 6 Kosmala, H„ 49, 54, 62, 133-135,

137, 147-148, 192 Kümmel, W. G„ 3

Laeuchli, S., 6 Lattimore, R., 12-14, 16, 19-21, 24-

25, 32, 37-39, 41, 50-51, 53, 55, 61, 63, 66, 70, 73-81, 83-84, 99-100, 109, 128, 154-156, 158, 163

LeBohec, Y., 17,18,89,105 LeMoyne, J., 180 Leon, H. J., 55, 67, 108, 133 Lieberman, S., 10, 42, 122-123, 151,

160 Lietzmann, H., 160 Lifshitz, B., 19-20, 28, 31, 47, 52, 55,

59, 67-71, 79, 90, 98, 104, 122-126, 128, 132-135, 137, 142, 144-145, 147-148, 153, 156, 162, 164-165, 167, 169

Lincoln, A. T. 174, 177, 198 Longenecker, R. N., 192

Marmorstein, A., 8, 9 Marshall, I. H„ 184 Martin, R. P., 181 Maser, P., 10, 88, 160, 162-163 Metzger, B. M., 20 Meyers, E. M„ 45, 46, 170, 171, 172,

173 Milik, J. T„ 164 Milligan, G., 124, 127 Moore, G. F., 6 Müller, N„ 169

Nagakubo, S., 14, 47, 123, 162 Naveh, J., 64-66 Neill, S„ 3 Nickelsburg, G. W. E., 203 Nock, A. D., 6 Noy, D., 18, 25-27, 52, 66-67, 75-77,

79, 81, 85, 92-95, 99, 102-104, 106, 108, 110-111, 113, 116-120, 127, 130-131, 133, 135-136, 138-

141, 145-146, 151-152, 163-165, 167-169

O'Brien, P., 190-191 Ogle, M. B., 99 Otzen, P., 148

Parrot, A., 22, 29, 39-41, 100 Peek, W., 37, 59, 63, 76, 78, 80, 99,

124, 129, 135, 154, 156, 158, 161, 168, 199

Peterson, E., 17, 162 Pfleiderer, O., 3 Puech, E., 14, 30, 43, 45, 50, 67-69,

72,96, 113, 143, 149, 151, 154, 159-161, 164, 168, 170, 172, 175, 203

Rahmani, L. Y., 32, 39-46, 63-65, 72, 74, 85, 88, 103, 170-171, 173

Rajak, T., 10 Reifenberg, A., 41 Reitzenstein, R., 3 Rengstorf, K., 8 Rieger, P., 8-9 Riesenfeld, H., 172 Robert, L„ 68-69, 137 Rutgers, L. V., 17-19

Scholem, G., 7 Schürer, E., 4 Schwabe, M„ 54, 56-57, 99, 166 Schweitzer, A., 3-6 Sellin, G., 174, 179 Selwyn, E. G., 176 Simon, M., 47-51,53,60 Smith, M., 9 Spicq, C., 47 Stemberger, G., 159 Stommel, E., 22-23, 28 Strack, H. L., 6

Trebilco, P., 17,38,41,144

Volz, P., 5

Weber, F., 4

Index of Subjects

angels, 151, 159 architecture, funerary, 39 astral conceptions, 157-164

blessing, 124, 192 Book of Life, 151 bone collection, communal, 45, 46, 68

conventional usage, 12, 14, 19, 32, 61, 106, 111, 117, 120, 127

courage, exhortation to, 47-63, 181 cult of the dead, 16

death — consolation for, 51, 60, 62, 64,

109, 115, 154 — finality of, 23, 70, 72, 73, 75 — in special circumstances, 73-75 — swiftness of, 70, 84 — universality of, 50, 64, 65, 66 — untimely, 72, 76-80

decoration, funerary, 8 descent of Christ, 176 dialogue in epitaphs, 37 dualism, anthropological, 6, 154, 156,

201

"enjoy life" exhortation, 67, 70 Epicureanism, 63, 68, 69, 71, 181 eschatology, study of, 4 Essenes, 49, 134, 147, 170 "eternal home", 21-33 "eternal life", 144-146, 188, 190

familial conception of grave, 23,27 "farewell", 90, 98, 127 first-person address, 35, 36 funerary meals, offerings, 41, 68-69 funerary practices, lavish, 23

Garden of Eden, 168 glory, 199-200 gold-glass, 27, 139, 161 "good luck", 127,165 Greek mythology, 43, 79 grave articles, 41, 44, 68

Hades (see also Underworld), 31, 37, 59, 178

heaven, 198-199 Hellenistic influence, 4-5, 7, 65, 180 Hellenistic Judaism, 5,11 hope, 148, 190, 192

immortality, 23, 149, 150, 194-195 inconsistency in afterlife beliefs, 13 inscriptions, study of, 1, 13 intermediate state, 99, 107, 114, 115,

146, 153, 184, 186 irony, 66, 181 Israel, 119

Jerusalem, 27, 96, 168 journey after death, 47, 154 judgment after death, 143,166,187,

188

Manes, 16, 21, 177 "May your lot be good", 128 memorial immortality, 128, 133 memory, 128 metrical epitaphs, 36-37 misspelling in inscriptions, 111, 125 Moira, 59 mourning, 72, 81-82, 84, 118, 182 mystery religions, 3, 48, 49 mysticism, 29

nihilism, 63

Index of Subjects 227

ossilegium, 68, 170-172

Palestine, burial in, 172-173 Paradise, 168 peace, 35, 75, 87-112, 183-184 Pharisees, 5, 168, 170

rabbinic literature, 5, 6, 11 Religionsgeschichte, 3, 5, 6, 8-9 resurrection, 35, 60, 164-170, 195

Sadducees, 44, 65, 68- 69, 72, 97, 170, 180

salvation, 188 scepticism, 14, 50, 65, 179-180 sleep, death as, 53, 99, 184, 186 soul and spirit, 150, 154 symbols, Jewish — symbolic interpretation: 8-9, 92,

137, 143 — ossuary symbolism, 40 — amphora, 159 - b i r d s , 159 - b u l l , 116 — ethrog, 92 — hedera, 92 — lulab, 25, 136

— menorah, 25, 53, 54, 92, 105, 116, 136, 138, 159-161, 169

— palm branch, 54 — scroll, 116 — shofar, 25, 136 — tree, 159 — torah-shrine, 8, 27, 29, 54, 136

synagogue, 27 syncretism, 17

tomb — as occasion for remembrance (see

also memory): 129-130 — communal conception of, 33, 36,

41, 96 — continued existence in, 13, 17, 21,

23, 34, 104, 111, 114, 115, 117, 121, 202

tomb violation, warnings against, 16, 19-20, 37, 39, 106, 112, 117, 125, 130, 187

transliteration in inscriptions, 90, 95, 102, 107, 111, 162

Underworld, Sheol (see also Hades), 17, 22, 33, 175

Wissenschaftliche Untersuchungen zum Neuen Testament Alphabetical Index of the First and Second Series

Adna, Jostein: Jesu Stellung zum Tempel. 2000. Volume II/119.

Anderson, Paul N.: The Christology of the Fourth Gospel. 1996. Volume 11/78.

Appold, Mark L.: The Oneness Motif in the Fourth Gospel. 1976. Volume 11/1.

Arnold, Clinton E.: The Colossian Syncretism. 1995. Volume 11/77.

Avemarie, Friedrich und Hermann Lichtenberger (Ed.): Bund und Tora. 1996. Volume 92.

Bachmann, Michael: Sünder oder Uber-treter. 1992. Volume 59.

Baker, William R.: Personal Speech-Ethics in the Epistle of James. 1995. Volume II/68.

Balla, Peter: Challenges to New Testament Theology. 1997. Volume II/95.

Bammel, Ernst: Judaica. Volume 11986. Volume 37 - Volume II 1997. Volume 91.

Bash, Anthony: Ambassadors for Christ. 1997. Volume II/92.

Bauernfeind, Otto: Kommentar und Studien zur Apostelgeschichte. 1980. Volume 22.

Bayer, Hans Friedrich: Jesus' Predictions of Vindication and Resurrection. 1986. Volume H/20.

Bell, Richard H.: Provoked to Jealousy. 1994. Volume 11/63.

- No One Seeks for God. 1998. Volume 106.

Bergman, Jan: see Kieffer, René Bergmeier, Roland: Das Gesetz im Römer-

brief und andere Studien zum Neuen Testament. 2000. Volume 121.

Betz, Otto; Jesus, der Messias Israels. 1987. Volume 42.

- Jesus, der Herr der Kirche. 1990. Volume 52.

Bey schlag, Karlmann: Simon Magus und die christliche Gnosis. 1974. Volume 16.

Bittner, Wolfgang J.: Jesu Zeichen im Johan-nesevangelium. 1987. Volume H/26.

Bjerkelund, CarlJ.. Tauta Egeneto. 1987. Volume 40.

Blackburn, Barry Lee: Theios Aner and the Markan Miracle Traditions. 1991. Volume U/40.

Bock, Darreil L.: Blasphemy and Exaltati-on in Judaism and the Final Examination of Jesus. 1998. Volume U/106.

Bockmuehl, Markus N.A.: Revelation and Mystery in Ancient Judaism and Pauline Christianity. 1990. Volume 11/36.

Böhlig, Alexander: Gnosis und Synkretis-mus. Teil 1 1989. Volume 47-Teil 2 1989. Volume 48.

Böhm, Martina: Samarien und die Samaritai bei Lukas. 1999. Volume 11/111.

Böttrich, Christfried: Weltweisheit -Menschheitsethik - Urkult. 1992. Volume U/50.

Bolyki, Jânos: Jesu Tischgemeinschaften. 1997. Volume U/96.

Biichli, Jörg: Der Poimandres - ein paganisiertes Evangelium. 1987. Volume II/27.

Bühner, Jan A.: Der Gesandte und sein Weg im 4. Evangelium. 1977. Volume 11/2.

Burchard, Christoph: Untersuchungen zu Joseph und Aseneth. 1965. Volume 8.

- Studien zur Theologie, Sprache und Umwelt des Neuen Testaments. Ed. by D. Sänger. 1998. Volume 107.

Byrskog, Samuel: Story as History - History as Story. 2000. Volume 123.

Cancik, Hubert (Ed.): Markus-Philologie. 1984. Volume 33.

Capes, David B.: Old Testament Yaweh Texts in Paul's Christology. 1992. Volume 11/47.

Caragounis, Chrys C.. The Son of Man. 1986. Volume 38.

- see Fridrichsen, Anton. Carleton Paget, James: The Epistle of

Barnabas. 1994. Volume 11/64. Ciampa, Roy E. : The Presence and

Function of Scripture in Galatians 1 and 2.1998. Volume 11/102.

Crump, David: Jesus the Intercessor. 1992. Volume 11/49.

Deines, Roland: Jüdische Steingefäße und pharisäische Frömmigkeit. 1993. Volume II/52.

- Die Pharisäer. 1997. Volume 101. Dietzfelbinger, Christian: Der Abschied des

Kommenden. 1997. Volume 95. Dobbeler, Axel von: Glaube als Teilhabe.

1987. Volume II/22. Du Toit, David S.: Theios Anthropos. 1997.

Volume H/91

Wissenschaftliche Untersuchungen zum Neuen Testament

Dunn, James D. G. (Ed.): Jews and Christi-ans. 1992. Volume 66.

- Paul and the Mosaic Law. 1996. Volume 89.

Ebertz, Michael N.: Das Charisma des Ge-kreuzigten. 1987. Volume 45.

Eckstein, Hans-Joachim: Der Begriff Syneidesis bei Paulus. 1983. Volume 11/10.

- Verheißung und Gesetz. 1996. Volume 86.

Ego, Beate: Im Himmel wie auf Erden. 1989. Volume U/34

Ego, Beate und Lange, Armin sowie Pilhofer, Peter (Ed.): Gemeinde ohne Tempel - Community without Temple. 1999. Volume 118.

Eisen, Ute E.: see Paulsen, Henning. Ellis, E. Earle: Prophecy and Hermeneutic

in Early Christianity. 1978. Volume 18. - The Old Testament in Early Christianity.

1991 .Volume 54. Ennulat, Andreas: Die ,Minor Agreements'.

1994. Volume U/62. Ensor, Peter W.: Jesus and His 'Works'.

1996. Volume II/85. Eskola, Timo: Theodicy and Predestination

in Pauline Soteriology. 1998. Volume U/100.

Feldmeier, Reinhard: Die Krisis des Gottes-sohnes. 1987. Volume H/21.

- Die Christen als Fremde. 1992. Volume 64.

Feldmeier, Reinhard und Ulrich Heckel (Ed.): Die Heiden. 1994. Volume 70.

Fletcher-Louis, Crispin H. T.: Luke-Acts: Angels, Christology and Soteriology. 1997. Volume H/94.

Förster, Mc/as: Marcus Magus. 1999. Volume 114.

Forbes, Christopher Brian: Prophecy and Inspired Speech in Early Christianity and its Hellenistic Environment. 1995. Volume 11/75.

Fornberg, Tord: see Fridrichsen, Anton. Fossum, Jarl E.: The Name of God and the Angel of the Lord. 1985. Volume 36.

Frenschkowski, Marco: Offenbarung und Epiphanie. Volume 1 1995. Volume 11/79 -Volume 2 1997. Volume 11/80.

Frey, Jörg: Eugen Drewermann und die biblische Exegese. 1995. Volume H/71.

- Die johanneische Eschatologie. Band I. 1997. Volume 96. - Band II. 1998. Volume 110. - Band III. 2000. Volume 117.

Freyne, Sean: Galilee and Gospel. 2000. Volume 125.

Fridrichsen, Anton: Exegetical Writings. Ed. von C.C. Caragounis undT. Fornberg. 1994. Volume 76.

Garlington, Don B.: ,The Obedience of Faith'. 1991. Volume 11/38.

- Faith, Obedience, and Perseverance. 1994. Volume 79.

Garnet, Paul: Salvation and Atonement in the Qumran Scrolls. 1977. Volume 11/3.

Gese, Michael: Das Vermächtnis des Apo-stels. 1997. Volume 11/99.

Gräßer, Erich: Der Alte Bund im Neuen. 1985. Volume 35.

Green, Joel B.: The Death of Jesus. 1988. Volume U/33.

Gundry Volf, Judith A/.:Paul and Perseverance. 1990. Volume 11/37.

Hafemann, Scott J.: Suffering and the Spirit. 1986. Volume II/19.

- Paul, Moses, and the History of Israel. 1995.Volume 81.

Hamid-Khani, Saeed: Relevation and Concealment of Christ. 2000. Volume U/120.

Hannah, Darrel D.: Michael and Christ. 1999. Volume U/109.

Hartman, Lars: Text-Centered New Testa-ment Studies. Ed. by D. Hellholm. 1997. Volume 102.

Heckel, Theo K.: Der Innere Mensch. 1993. Volume II/53.

- Vom Evangelium des Markus zum viergestaltigen Evangelium. 1999. Volume 120.

Heckel, Ulrich: Kraft in Schwachheit. 1993. Volume 11/56.

- see Feldmeier, Reinhard. - see Hengel, Martin. Heiligenthal, Roman: Werke als Zeichen.

1983. Volume II/9. Hellholm, D.: see Hartman, Lars. Hemer, Colin J.: The Book of Acts in the

Setting of Hellenistic History. 1989. Volume 49.

Hengel, Martin: Judentum und Hellenismus. 1969,31988. Volume 10.

- Die johanneische Frage. 1993. Volume 67. - Judaica et Hellenistica. Band 1.1996.

Volume 90. - Band 2.1999. Volume 109. Hengel, Martin and Ulrich Heckel (Ed.):

Paulus und das antike Judentum. 1991. Volume 58.

Wissenschaftliche Untersuchungen zum Neuen Testament

Hengel, Martin und Hermut Lohr (Ed.): Schriftauslegung im antiken Judentum und im Urchristentum. 1994. Volume 73.

Hengel, Martin and Anna Maria Schwemer: Paulus zwischen Damaskus und Antiochien. 1998. Volume 108.

Hengel, Martin and Anna Maria Schwemer (Ed.): Königsherrschaft Gottes und himmlischer Kult. 1991. Volume 55.

- Die Septuaginta. 1994. Volume 72. Herrenbrück, Fritz: Jesus und die Zöllner.

1990. Volume U/41. Herzer, Jens: Paulus oder Petrus? 1998.

Volume 103. Hoegen-Rohls, Christina: Der nach-

österliche Johannes. 1996. Volume II/84. Hofius, Otfried: Katapausis. 1970.

Volume 11. - Der Vorhang vor dem Thron Gottes.

1972. Volume 14. - Der Christushymnus Philipper 2,6-11.

1976,21991. Volume 17. - Paulusstudien. 1989,21994. Volume 51. Hofius, Otfried und Hans-Christian

Kammler: Johannesstudien. 1996. Volume 88.

Holtz, Traugott: Geschichte und Theologie des Urchristentums. 1991. Volume 57.

Hommel, Hildebrecht: Sebasmata. Band 1 1983. Volume 31 - Band 2 1984. Volume 32.

Hvalvik, Reidar: The Struggle for Scripture and Covenant. 1996. Volume 11/82.

Kühler, Christoph: Jesu Gleichnisse als Poesie und Therapie. 1995. Volume 78.

Kammler, Hans-Christian: Christologie und Eschatologie. 2000. Volume 126.

- see Hofius, Otfried. Kamiah, Ehrhard: Die Form der

katalogischen Paränese im Neuen Testa-ment. 1964. Volume 7.

Kelhoffer, James A.: Miracle and Mission. 1999. Volume U/112.

Kieffer, René and Jan Bergman (Ed.): La Main de Dieu / Die Hand Gottes. 1997. Volume 94.

Kim, Seyoon: The Origin of Paul's Gospel. 1981,21984. Volume II/4.

- „The ,Son of Man'" as the Son of God. 1983. Volume 30.

Kleinknecht, Karl Th.: Der leidende Ge-rechtfertigte. 1984,21988. Volume 11/13.

Klinghardt, Matthias: Gesetz und Volk Gottes. 1988. Volume 11/32.

Köhler, Wolf-Dietrich: Rezeption des Matthäusevangeliums in der Zeit vor Irenäus. 1987. Volume 11/24.

Korn, Manfred: Die Geschichte Jesu in veränderter Zeit. 1993. Volume H/51.

Koskenniemi, Erkki: Apollonios von Tyana in der neutestamentlichen Exegese. 1994. Volume II/61.

Kraus, Wolfgang: Das Volk Gottes. 1996. Volume 85.

- see Walter, Nikolaus. Kuhn, Karl G.: Achtzehngebet und Vater-

unser und der Reim. 1950. Volume 1. Laansma, Jon: I Will Give You Rest. 1997.

Volume II/98. Labahn, Michael: Offenbarung in Zeichen

und Wort. 2000. Volume II/117. Lange, Armin: see Ego, Beate. Lampe, Peter: Die stadtrömischen Christen

in den ersten beiden Jahrhunderten. 1987,21989.Volume II/18.

Landmesser, Christof: Wahrheit als Grund-begriff neutestamentlicher Wissenschaft. 1999. Volume 113.

Lau, Andrew: Manifest in Flesh. 1996. Volume II/86.

Lichtenberger, Hermann: see Avemarie, Friedrich.

Lieu, Samuel N. C.: Manichaeism in the Later Roman Empire and Medieval China. 21992. Volume 63.

Loader, William R.G.: Jesus' Attitude Towards the Law. 1997. Volume 11/97.

Lohr, Gebhard: Verherrlichung Gottes durch Philosophie. 1997. Volume 97.

Lohr, Hermut: see Hengel, Martin. Lohr, Winrich Alfried: Basilides und seine

Schule. 1995. Volume 83. Luomanen, Petri: Entering the Kingdom of

Heaven. 1998. Volume 11/101. Maier, Gerhard: Mensch und freier Wille.

1971. Volume 12. - Die Johannesoffenbarung und die Kir-

che. 1981. Volume 25. Markschies, Christoph: Valentinus

Gnosticus? 1992. Volume 65. Marshall, Peter: Enmity in Corinth: Social

Conventions in Paul's Relations with the Corinthians. 1987. Volume H/23.

McDonough, Sean M.: YHWH at Patmos: Rev. 1:4 in its Hellenistic and Early Jewish Setting. 1999. Volume 11/107.

Meade, David G.: Pseudonymity and Canon. 1986. Volume 39.

Meadors, Edward P.: Jesus the Messianic Herald of Salvation. 1995. Volume 11/72.

Meißner, Stefan: Die Heimholung des Ket-zers. 1996. Volume II/87.

Meli, Ulrich: Die „anderen" Winzer. 1994. Volume 77.

Wissenschaftliche Untersuchungen zum Neuen Testament

Mengel, Berthold: Studien zum Philipper-brief. 1982. Volume II/8.

Merkel, Helmut: Die Widersprüche zwi-schen den Evangelien. 1971. Volume 13.

Merklein, Helmut: Studien zu Jesus und Paulus. Volume 1 1987. Volume 43. -Volume 2 1998. Volume 105.

Metzler, Karin: Der griechische Begriff des Verzeihens. 1991. Volume U/44.

Metzner, Rainer: Die Rezeption des Matthäusevangeliums im 1. Petrusbrief. 1995. Volume 11/74.

- Das Verständnis der Sünde im Johannes-evangelium. 2000. Volume 122.

Mittmann-Richert, Ulrike: Magnifikat und Benediktus. 1996. Volume II/90.

Mußner, Franz: Jesus von Nazareth im Umfeld Israels und der Urkirche. Ed. by M.Theobald. 1998. Volume 111.

Niebuhr, Karl-Wilhelm: Gesetz und Paränese. 1987. Volume U/28.

- Heidenapostel aus Israel. 1992. Volume 62.

Nissen, Andreas: Gott und der Nächste im antiken Judentum. 1974. Volume 15.

Noack, Christian: Gottesbewußtsein. 2000. Volume II/116.

Noormann, Rolf: Irenäus als Paulus-interpret. 1994. Volume II/66.

Obermann, Andreas: Die christologische Erfüllung der Schrift im Johannesevan-gelium. 1996. Volume II/83.

Okure, Teresa: The Johannine Approach to Mission. 1988. Volume II/31.

Oropeza, Brisio J.: Paul and Apostasy. 2000. Volume U/115.

Ostmeyer, Karl-Heinrich: Taufe und Typos. 2000. Volume U/118.

Paulsen, Henning: Studien zur Literatur und Geschichte des frühen Christentums. Ed. von Ute E. Eisen. 1997. Volume 99.

Park, Eung Chun: The Mission Discourse in Matthew's Interpretation. 1995. Volume II/81.

Park, Joseph S.: Conceptions of Afterlife in Jewish Insriptions. 2000. Volume H/121.

Pate, C. Marvin: The Reverse of the Curse. 2000. Volume U/114.

Philonenko, Marc (Ed.): Le Trône de Dieu. 1993. Volume 69.

Pilhofer, Peter: Presbyteron Kreitton. 1990. Volume H/39.

- Philippi. Volume 1 1995. Volume 87. - see Ego, Beate. Pöhlmann, Wolfgang: Der Verlorene Sohn

und das Haus. 1993. Volume 68.

Pokorny, Petr und Josef B. Soucek: Bibel-auslegung als Theologie. 1997. Volume 100. Porter, Stanley E. : The Paul of Acts. 1999. Volume 115.

Prieur, Alexander: Die Verkündigung der Gottesherrschaft. 1996. Volume U/89.

Probst, Hermann: Paulus und der Brief. 1991 .Volume II/45.

Räisänen, Heikki: Paul and the Law. 1983, 21987 .Volume 29.

Rehkopf, Friedrich: Die lukanische Sonder-quelle. 1959. Volume 5.

Rein, Matthias: Die Heilung des Blindgebo-renen (Joh 9). 1995. Volume H/73.

Reinmuth, Eckart: Pseudo-Philo und Lukas. 1994. Volume 74.

Reiser, Marius: Syntax und Stil des Markus-evangeliums. 1984. Volume 11/11.

Richards, E. Randolph: The Secretary in the Letters of Paul. 1991. Volume U/42.

Riesner, Rainer: Jesus als Lehrer. 1981, 31988. Volume II/7.

- Die Frühzeit des Apostels Paulus. 1994. Volume 71.

Rissi, Mathias: Die Theologie des Hebräer-briefs. 1987. Volume 41.

Röhser, Günter: Metaphorik und Personifi-kation der Sünde. 1987. Volume II/25.

Rose, Christian: Die Wolke der Zeugen. 1994.Volume U/60.

Rüger, Hans Peter: Die Weisheitsschrift aus der Kairoer Geniza. 1991. Volume 53.

Sänger, Dieter: Antikes Judentum und die Mysterien. 1980. Volume II/5.

- Die Verkündigung des Gekreuzigten und Israel. 1994. Volume 75.

- see Burchard, Chr. Salzmann, Jorg Christian: Lehren und Er-

mahnen. 1994. Volume II/59. Sandnes, Karl Olav: Paul - One of the

Prophets? 1991. Volume II/43. Sato, Migaku: Q und Prophetie. 1988.

Volume 11/29. Schaper, Joachim: Eschatology in the Greek

Psalter. 1995. Volume II/76. Schimanowski, Gottfried: Weisheit und

Messias. 1985. Volume II/17. Schlichting, Günter: Ein jüdisches Leben

Jesu. 1982. Volume 24. Schnabel, Eckhard J.: Law and Wisdom

from Ben Sira to Paul. 1985. Volume II/16.

Schutter, William L.: Hermeneutic and Composition in I Peter. 1989. Volume II/30.

Wissenschaftliche Untersuchungen zum Neuen Testament

Schwartz, Daniel R.: Studies in the Jewish Background of Christianity. 1992. Volume 60.

Schwemer, Anna Maria: see Hengel, Martin Scott, James M.: Adoption as Sons of God.

1992. Volume 11/48. - Paul and the Nations. 1995. Volume 84. Siegert, Folker: Drei hellenistisch-jüdische

Predigten. Teil 11980. Volume 20 - Teil II 1992. Volume 61.

- Nag-Hammadi-Register. 1982. Volume 26.

- Argumentation bei Paulus. 1985. Volume 34.

- Philon von Alexandrien. 1988. Volume 46.

Simon, Marcel: Le christianisme antique et son contexte religieux I/II. 1981. Volume 23.

Snodgrass, Klyne: The Parable of the Wicked Tenants. 1983. Volume 27.

Söding, Thomas: Das Wort vom Kreuz. 1997. Volume 93.

- see Thiising, Wilhelm. Sommer, Urs: Die Passionsgeschichte des

Markusevangeliums. 1993. Volume 11/58. Soucek, Josef B.: see Pokorny, Petr. Spangenberg, Volker: Herrlichkeit des Neu-

en Bundes. 1993. Volume 11/55. Spanje, T.E. van: Inconsistency in Paul?.

1999. Volume U/110. Speyer, Wolfgang: Frühes Christentum im

antiken Strahlungsfeld. Band 1:1989. Volume 50. - Band II: 1999. Volume 116.

Stadelmann, Helge: Ben Sira als Schriftge-lehrter. 1980. Volume U/6.

Stenschke, Christoph W.: Luke's Portrait of Gentiles Prior to Their Coming to Faith. Volume U/108.

Stettier, Hanna: Die Christologie der Pastoralbriefe. 1998. Volume U/105.

Strobel, August: Die Stunde der Wahrheit. 1980. Volume 21.

Stroumsa, Guy G.: Barbarían Philosophy. 1999. Volume 112.

Stuckenbruck, Loren T. : Angel Veneration and Christology. 1995. Volume II/70.

Stuhlmacher, Peter (Ed.): Das Evangelium und die Evangelien. 1983. Volume 28.

Sung, Chong-Hyon:Vergebung der Sünden. 1993. Volume H/57.

Tajra, Harry W.: The Trial of St. Paul. 1989. Volume 11/35.

- The Martyrdom of St.Paul. 1994. Volume 11/67.

Theißen, Gerd: Studien zur Soziologie des Urchristentums. 1979,31989. Volume 19.

Theobald, Michael: see Mußner, Franz. Thornton, Claus-Jürgen: Der Zeuge des

Zeugen. 1991. Volume 56. Thüsing, Wilhelm: Studien zur neutesta-

mentlichen Theologie. Ed. von Thomas Söding. 1995. Volume 82.

Thurén, Lauri: Derhetorizing Paul. 2000. Volume 124.

Treloar, Geoffrey R.: Lightfoot the Historian. 1998. Volume U/103.

Tsuji, Manabu: Glaube zwischen Vollkom-menheit und Verweltlichung. 1997. Volume 11/93

Twelftree, Graham //.. Jesus the Exorcist. 1993. Volume 11/54.

Visotzky, Burton L.: Fathers of the World. 1995. Volume 80.

Wagener, Ulrike: Die Ordnung des „Hauses Gottes". 1994. Volume U/65.

Walter, Nikolaus: Praeparatio Evangélica. Ed. by Wolfgang Kraus und Florian Wilk. 1997. Volume 98.

Wander, Bernd: Gottesfürchtige und Sym-pathisanten. 1998. Volume 104.

Watts, Rikki: Isaiah's New Exodus and Mark. 1997. Volume 11/88.

Wedderburn, A.J.M.: Baptism and Resurrection. 1987. Volume 44.

Wegner, Uwe: Der Hauptmann von Kafarnaum. 1985. Volume II/14.

Welck, Christian: Erzählte .Zeichen'. 1994. Volume 11/69.

Wilk, Florian: see Walter, Nikolaus. Williams, Catrín H.: I am He. 2000.

Volume U/113. Wilson, Walter T.: Love without Pretense.

1991. Volume U/46. Zimmermann, Alfred E.: Die urchristlichen

Lehrer. 1984,21988. Volume U/12. Zimmermann, Johannes: Messianische

Texte aus Qumran. 1998. Volume U/104.

For a complete catalogue please write to the publisher Mohr Siebeck • Postfach 2030 • D-72010 Tubingen.

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