Studying lectionary texts? Here are some starting places for study at ATLA this week. If you are the graduate of an accredited U.S. theological school, you may have free access to these articles through your school. Check ATLAS access options. You can find full lists of ATLAS recommended articles for this week at The Text This Week's page for this week's texts:
http://www.textweek.com/yearb/epiphb3.htm
- Derrett, J Duncan M, "ESAN GAR HALIEIS (Mark 1:16): Jesus's Fishermen and the Parable of the Net," Novum Testamentum, 1980.
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Abstract: “Jesus recruited fishermen following Ezek 47. Naphtalites are natural evangelists under Gen 49:21 and Deut 33:23. Zebulunites are also interested in Seas (Deut 33:18-19, 49: 13-14). Both tribes jeopard their lives (Jdg 5:18). Fishing is a mode of evangelisation, conferring immortality. The Lucan Calling (Lk 5:1-11) incorporates a typical fisherman's confession, with added themes of acquisition, in partnership, for salvation. The parable of the net, based on Ezekiel, shows living water affording some souls redemption. The fishing expedition of John 21, apart from its parallel in Test.Zeb.,shows evangelists guided by the distant partner, who provides, as rations, the symbol by which they were themselves recruited. "153" Might mean QNG, the hunt.”
- Spencer, F. Scott, "'Follow Me,' The Imperious Call of Jesus in the Synoptic Gospels," Interpretation, 2005.
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“Jesus displays audacious personal authority in summoning his followers to join him in advancing the kingdom of God. He does not negotiate with disciples. Moreover, the content of his call implies an alternative political (imperial) as well as religious (spiritual) vocation.”
- Hauser, Alan J., "Jonah: In Pursuit of the Dove,"Journal of Biblical Literature, 1985./
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Abstract: “The book of Jonah portrays Israel's God as merciful and forgiving. Many interpreters, however, mistakenly assume that this motif runs throughout the book and is counterbalanced by Jonah's consistent cry for retributive justice. In fact, the writer deliberately misleads the reader, initially making God appear powerful and vengeful, while making Jonah appear reluctant to call for Nineveh's destruction. The turning point comes in 3:10. God surprisingly forgives Nineveh, thereby bringing forth Jonah's true retributive character. Because the writer surprises his readers and reverses the flow of the characters, his point regarding God's forgiving nature and man's proper attitude toward that forgiveness becomes more dramatic and convincing.”
- Moberly, R.W.L., "Preaching for a Response? Jonah's Message to the Ninevites Reconsidered,"Vetus Testamentum, 2003.
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Abstract: “Jonah's message to the Ninevites is unusual in specifying a time limit before judgment comes. But while the MT and most manuscripts read "forty days" the LXX reads "three days". The history of interpretation of both "forty" and "three" is briefly surveyed before a fresh proposal is offered. The LXX represents a perception of what would be appropriate for Jonah to say, on the assumption that his message is faithful to his commission. The MT depicts a Jonah who does not want the Ninevites to respond.”
- Botman, H Russel and DJ Smit, "Exegesis and Proclamation -- 1 Corinthians 7:29-31: 'To Live...as If It Were Not,'" Journal of Theology for Southern Africa, 1988.
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“Paul takes this further and states that every single status quo principle of this world was criticised, relativised and challenged by the liberating alternative of the future that Jesus Christ inaugurated. In fact this future (of justice, peace, reconciliation and joy) and not the self (or one's own-affairs), must become the regulator of the whole of Christian life.”
- Kuck, David W., "The Freedom of Being in the World 'As If Not' (1 Corinthians 7:29-31)," Currents in Theology and Mission, 2001.
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“This age is the time of fulfillment and decision, in light of the final plans of God having been set in place.”
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