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Over the course of his career, Dale Allison has enriched our understanding of Jewish and Christian hopes about the end of history, advanced nuanced readings of ancient texts in light of their scriptural and cultural conversation partners, and deepened our knowledge of the history of biblical interpretation throughout the ages. In all of these ways, he has sought, in the words of T.S. Eliot, “to recover what has been lost.” In “To Recover What Has Been Lost”: Essays on Eschatology, Intertextuality, and Reception History in Honor of Dale C. Allison Jr., leading biblical scholars and historians offer ground-breaking studies on Jewish and Christian eschatology, intertextuality, and reception history—three areas particularly evident in Allison's scholarship. These essays reconstruct the past, advance fresh readings, and reclaim overlooked exegetical insights. In so doing, they too recover what has been lost.

Dem Heiligen Geist kommt in den traditionellen Kirchen und Theologien eher eine Statistenrolle zu. Dagegen nimmt er in den pentekostalen und neopentekostalen Bewegungen und den von dort bis tief in die traditionellen Konfessionen hineinwirkenden charismatischen Neuaufbrüchen des Globalen Südens, wo das Christentum im Gegensatz zu unseren Breiten in stetigem Wachstum begriffen ist, die Rolle eines Hauptdarstellers ein. Dieser Spannung stellt sich die vorliegende Studie Reinhard Feldmeiers in der Form einer Exegese, welche die biblischen Zeugnisse im Kontext der Religions- und Geistesgeschichte der griechisch-römischen Antike auslegt und dabei sowohl die elementare Bedeutung des Geistes für das Frühchristentum wie auch die damit verbundene Notwendigkeit einer Unterscheidung der Geister aufzeigt. So will der Autor der Geistvergessenheit der Kirchen der Nordhalbkugel wie der Geistversessenheit mancher Kirchen des Globalen Südens den kritischen Spiegel des biblischen Zeugnisses vorhalten und Impulse zu weiterem theologischen Nachdenken geben.

Dualistische Weltdeutungen und dämonische oder diabolische Figuren begegnen in frühjüdischen und urchristlichen Texten in großer Zahl und Vielfalt. Der vorliegende Band untersucht den Hintergrund und die Entstehung dieser Vorstellungen im antiken Judentum und erläutert neutestamentliche Überlieferungen im Horizont ihrer frühjüdischen Kontexte. Besondere Beachtung findet dabei die Frage nach den Ursprüngen des Bösen und seiner Überwindung, nach der Stellung eschatologischer Gegenspieler und der Funktion von Dämonen. Textliche Schwerpunkte sind die Schriftrollen von Qumran und andere frühjüdische Texte sowie die Jesusüberlieferung. Abschließend reflektieren vier Beiträge den Stellenwert dämonologischer Vorstellungen in der heutigen theologischen Reflexion und die Möglichkeiten eines praktisch-theologischen Umgangs mit ihnen. Mit Beiträgen von: Michael Becker, Stefan Beyerle, John J. Collins, Craig A. Evans, Philipp David, Jan Dochhorn, Jörg Frey, Monika E. Götte, Christian Grappe, Theresa Heilig, Albert Hogeterp, Esther Marie Joas, Jutta Leonhardt-Balzer, Enno Edzard Popkes, Hartmut Rosenau, Maike Schult, Eibert Tigchelaar

This book issues a provocative challenge to the notion, prevalent in Christian circles, that people (or their'souls') go to heaven when they die. Though deeply entrenched in Christian and Western culture, there is little or no biblical warrant for such a belief. John Davies presents a biblical theology of heaven, informed by mainstream biblical scholarship, and in the process sweeps away popular misconceptions. Be prepared to have your understanding of such cherished passages as John 14:2 ('In my Father's house...') challenged. But as well, this book seeks to show the more glorious dimensions of the Christian hope, our renewal as whole persons in the context of a cosmic restoration, the outcome of the victory of Jesus. Though much of the language of the Bible regarding our eternal destiny is in the form of imagery, we should continue to use such imagery, understanding it against its cultural background, rather than construct our own more impoverished mythology based more on dubious logic and sentiment.

The New Testament contains numerous statements by Jesus and New Testament authors that seem to suggest that Jesus was coming back soon, in their lifetime! But two thousand years later here we still are. How do we handle this apparent'failed prophecy'? Did Jesus and his followers get it wrong? Did they miscalculate the timing of Jesus'return? Or were Jesus and the authors of the New Testament anticipating something else? The purpose of this book is to examine this issue by looking in detail at the New Testament texts that seem to promise that Christ is coming back right away. It will provide a possible answer to these questions in light of the tension between the promised imminent return of Christ and its delay.

If Zechariah's vision report (Zechariah 1.8-6.8) reflects the seer's visionary experience, how does that impact our understanding of the gradual growth of the text? Lena-Sofia Tiemeyer builds on the work done in her previous book Zechariah and His Visions (Bloomsbury-T&T Clark, 2014), to demonstrate that the visionary material forms the primary textual layer. The oracular texts constitute chronologically later interpretations. Zechariah and/or later authors/editors sought guidance in the earlier vision accounts, and the oracular material reflects these endeavours. Tiemeyer's investigation is guided by the question: what is the latter material doing with the former? Is it enforcing, contradicting, or adding to it? Using a ratio composed of the difference between the intratexts and intertexts of Zech 1-8, Tiemeyer shows how this ratio is higher in the oracular material than in the visionary material. This difference points to the different origin and the different purpose of the two sets of material. While the earlier vision report draws on images found primarily in other biblical vision reports, the later oracular material has the characteristics of scribal interpretation. By drawing on earlier material, it seeks to anchor its proposed interpretations of the various vision accounts within the Israelite textual tradition. It is clear that the divine oracles were added to give, modify, and specify the meaning of the earlier vision report.

Did Zechariah really see visions? This question cannot be definitely answered, so the idea must remain a hypothesis. Here, Tiemeyer shows that this hypothesis is nonetheless reasonable and instrumental in shedding light on matters in Zechariah's vision report that are otherwise unclear. Tracking through each verse of the text, the key exegetical problems are covered, including the topics of the distinction between visions and dreams, dream classification, conflicting sources of evidence for dream experiences, and rhetorical imagery as opposed to dream experience. Further attention is focused on the transmission of the divine message to Zechariah, with the key question raised of whether a visual or oral impression is described. Tiemeyer's study further demonstrates that Zech 1-6 depicts a three-tier reality. This description seeks to convey the seer's visionary experience to his readers. In a trance state, Zechariah communicates with the Interpreting Angel, while also receiving glimpses of a deeper reality known as the'visionary world.'

The theory on restoration eschatology proposed by Sanders and Wright provides the cornerstone for Timo Eskola's building up of the premise that the metanarrative of exile and restoration can be used as an explanation when explicating New Testament theology. Jewish texts foretold that the Messiah would end Israel's exile and build for God an eschatological temple wherewith Jesus went on to proclaim the contrast between the corrupt earthly temple and his own heavenly one. This teaching brought to an end the exilic condition which had persisted throughout the centuries. For Jesus, the era starting with John the Baptist was one filled with tribulations and inter-familial strife which saw Israel continue to kill prophets. The implication is that the Son of Man must suffer too in order for peace to reign in Israel, with the resurrection of Jesus representing the end-time enthronement when God is crowned King and those living in slavery to sin are released. The early Christology developed by Jesus'followers presents the Savior as Christ and Ruler of the new kingdom of peace who grants the fruits of restoration to those faithful to him. The author recognizes a direct connection between Jesus'eschatology and early enthronement Christology, and discusses several christological narratives which elaborate on different restoration eschatology features. The metanarrative has shed light on essential features in Second Temple nomism and Pauline concepts about the law. Furthermore, it helps explain the nature of justification and has proven invaluable when interpreting the new community as Christ's temple where the Holy Spirit has returned.

Drawing on the full sweep of the biblical narrative, Middleton makes a case for the new earth as the appropriate Christian hope and suggests its ethical and ecclesial implications.

In this fresh and expansive work, Ellen Davis offers a comprehensive interpretation of the prophetic role and word in the Christian scriptures. Davis carefully outlines five essential features of the prophetic role and then systematically examines seven representations of prophets and prophecies.Thoroughly theological, Davis's volume provides both instruction and insight for understanding prophecy in Christian tradition and discipleship. This volume concludes with a rich discussion of practical matters, including the relationship between Christian discipleship and prophetic interpretation and the role of biblical prophecy in interfaith contexts.

Eine Zeit lang schien es, als seien die letzten Dinge (Eschata), Gericht, Fegefeuer, Himmel und Hölle, ganz aus der gegenwärtigen Theologie verschwunden. Dabei waren sie nur in Film, Literatur und Endzeitkirchen ausgewandert, feierten dort aber, im Raum des Nicht-Reflexiven, fröhliche Urständ. Ausgehend von der Gegenwart sucht das Buch archäologisch die zerfaserten Stränge dessen zu entwirren, was einmal kurz vor der Zeit Jesu im spätjüdischen Palästina zur litera-rischen Form »Apokalyptik« gerann. Beim Abtragen der ideen-politischen Schichten in Postmoderne, Neuzeit und Mittel-alter greifen medien- und literaturwissenschaftliche, philosophische und theologische Methoden ineinander. Im Hintergrund wirkt die Annahme, der Mensch sei im Rahmen einer fiktionalen Anthropologie adäquat beschreibbar. Gerade dort, wo wissenschaftliches Erklären nicht hinreicht, in die Sphäre jenseits von Geburt und Tod eben, erfüllt die Einbildungskraft eine unvertretbare Aufgabe der Welterschließung.

Many evangelicals have come to embrace a populist eschatology that has neither the support of the historical church, nor of the scholarly world today. For some, this has led to a disillusionment with eschatological speculations. For others, the results are apathy and a failure to understand the mission of God's people. This is tragic! For when the entirety of the New Testament is read and understood from an eschatological perspective, the grand narrative of Scripture and its fulfillment in Jesus comes clearly into focus. A proper framework for understanding eschatology directly correlates to a proper understanding of the mission of God's people, who are themselves carrying forth the biblical story as we approach the New Jerusalem. To fail to comprehend eschatology is to fail to comprehend our mission. This book has two objectives: First, to provide a proper hermeneutical framework from which we may discern a biblical eschatological worldview. Second, to demonstrate that a proper eschatological framework relates to the mission of God's people and the demand for holiness. Thus, eschatology matters!

This book presents a synthesis of Gerbern Oegema's extensive research on apocalypticism and Biblical interpretation. Oegema works with the hypothesis that apocalypticism was a major current and mindset from the beginning of the Second Temple period, through Enochic literature, the Qumran Scrolls and the New Testament into Late Antiquity, shaping many inner-Jewish traditions and those emerging from Early Judaism, namely the Early Church and Rabbinic Judaism. The topics and texts dealt with range from prophecy and apocalypticism in Second Temple Judaism, messianic expectations in the Qumran writings, the apocalyptic interpretation of the Patriarchs in 4QPatriarchal Blessings (4Q252), the'Coming of the Righteous One'in 1 Enoch, Qumran and the New Testament, to the historical Jesus between Early Judaism and Early Christianity.

This unique volume focuses on the subjects of time in the area of theology known as'eschatology,'the consideration of the fullness, the limit, and the goal of time. He traces the historical development of understandings of eschatology from the Bible to contemporary theology and adds a postcolonial/subaltern perspective.

This collection of essays explores the variety of views on eschatology in the New Testament - analyzing it book by book - as well as in some related documents. The authors treat different aspects of eschatology, exploring the history of research, as well as the multiple dimensions of eschatological issues, the variety, depth, mystery and problematic nature thereof. As such this volume offers a comprehensive view of the intricacies, differences, similarities and possibilities that arise when the issue of eschatology is addressed. The centrality of the eschatological function of Jesus Christ becomes evident, but also the multiple ways in which this message was interpreted and applied by the early Church. Contributors: Cilliers Breytenbach, Ulrich Busse, Pieter G. R. De Villiers, Jonathan A. Draper, Jan A. Du Rand, Jörg Frey, Petrus J. Gräbe, Patrick J. Hartin, Fika (J.J.) Janse van Rensburg, Stephan J. Joubert, Wolfgang Kraus, Bert Jan Lietaert Peerbolte, Hermut Löhr, Bernhard Mutschler, Tobias Nicklas, Wilhelm Pratscher, Jeremy Punt, Hennie S. Stander, Gert J. Steyn, Francois (D.F.) Tolmie, Andries G. Van Aarde, Jan G. Van der Watt, Ernest Van Eck, Michael Wolter, Ruben Zimmermann

Mark B. Stephens investigates the cosmic eschatology of Revelation, with a particular focus on the question of continuity and discontinuity between the present and future world. Key background texts are examined for their influence, including selected traditions from the Hebrew Bible, Second Temple apocalyptic texts, and the literature of early Christianity. The centrepiece of the analysis is an integrated exploration of the topic throughout the entirety of Revelation. Drawing upon a range of methodologies, the author shows that the imagery and auditions of Revelation work together to communicate both judgement upon the present order of creation, and yet at the same time the eschatological renewal of all things. In particular, the eschaton is depicted in terms of a transfer of sovereignty over the earth, with the eschatological arrival of God's throne bringing about the displacement of the present'destroyers of the earth'(Rev 11:18).

Harold W. Attridge has engaged in the interpretation of two of the most intriguing literary products of early Christianity, the Gospel according to John and the Epistle to the Hebrews. His essays explore the literary and cultural traditions at work in the text and its imaginative rhetoric aiming to deepen faith in Christ by giving new meaning to his death and exaltation. His essays on John focus on the literary artistry of the final version of the gospel, its playful approach to literary genres, its engaging rhetoric, its delight in visual imagery. He situates that literary analysis of both works within the context of the history of religion and culture in the first century, with careful attention to both Jewish and Greco-Roman worlds. Several essays, focusing on the phenomena connected with'Gnosticism', extend that religio-historical horizon into the life of the early Church and contribute to the understanding of the reception of these two early Christian masterpieces.

The title'Son of Man'in the Gospel of John is an apocalyptic reference that highlights, among a number of things, that Jesus is a heavenly figure. Benjamin E. Reynolds analyzes the background of'Son of Man'from the'one like a son of man'in Daniel 7 and the interpretations of this figure in Jewish apocalyptic and early Christian literature. Although there is no established'Son of Man concept', the Danielic son of man is interpreted with common characteristics that suggest there was at least some general understanding of this figure in the Second Temple period. The author shows that these common characteristics are noticeable throughout the Son of Man sayings in John's Gospel. The context and the interpretation of these sayings point to an understanding of the Johannine Son of Man similar to those in the interpretations of the Danielic figure. However, even though these similarities exist, the Johannine figure is distinct from the previous interpretations, just as they are distinct from one another. One obvious difference is the present reality of the Son of Man's role in judgment and salvation. The Johannine Son of Man is an apocalyptic figure, and thus'Son of Man'does not function to draw attention to Jesus'humanity in the Gospel of John. Nor is the title synonymous with'Son of God'.'Son of Man'may overlap in meaning with other titles, particularly'Son of God'and'Messiah', but'Son of Man'points to aspects of Jesus'identity that are not indicated by any other title. Along with the other titles, it helps to present a richer Christological portrait of the Johannine Jesus.

Nature plays an important and often neglected role in Jewish apocalypses. Most Second Temple Jewish apocalypses (ca. 200 BC - AD 100) do not oppose the material world, but view nature as damaged by human and angelic sin. Rather than expecting God to destroy the world, many look forward to God's dramatic eschatological deliverance of nature from corruption. Although Romans 8:19-22 was not written in the genre of an apocalypse, it shares the basic apocalyptic world view. The Apostle Paul follows that stream of apocalyptic thought that looks forward to the transformation of creation by an eschatological divine act, the reversal of the damage caused by sin, and the perfection of nature to share glory with redeemed humanity. A comparison of nature in Jewish apocalypses and Romans 8:19-22 reveals important insights into the theology of early Judaism and its influence on early Christian thought.

The first Christian century must be approached with careful attention to its cultural and linguistic heterogeneity. It should not simply be assumed that this past'is a different place, they do things differently there'. Downing treats the ways in which early Christians tried to'make things make sense'within their cultures, noting both the similarities and differences between their ways and contemporary ones and stressing the variety of contexts and influences on first-century communication. Downing brings his renowned expertise to bear in illuminating the cultural features of early Christian society with a range of fascinating and telling examples.

The aim of this book is to challenge the common view that the epistle of James is a late Hellenistic Wisdom document that has little importance for our understanding of earliest Christianity. The author undertakes two main projects: first, an examination of the various assumptions about date, setting and content that have influenced how the letter of James has been interpreted; and second, a re-reading of the letter that seeks to uncover the special character of the epistle by stressing the fusion of its eschatological framework with its ethical instruction. The literary, cultural, and social contextualization of James that emerges sheds new light on this often neglected text and its place in early Christianity.

Die Reihe Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft (BZNW) ist eine der renommiertesten internationalen Buchreihen zur neutestamentlichen Wissenschaft. Seit 1923 publiziert sie wegweisende Forschungsarbeiten zum frühen Christentum und angrenzenden Themengebieten. Die Reihe ist historisch-kritisch verankert und steht neuen methodischen Ansätzen, die unser Verständnis des Neuen Testaments befördern, gleichfalls offen gegenüber.