Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson argues in Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thing of which Paul's Christ language is an example.
Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resources and a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than a title, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus.
Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novenson shows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism.
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Matthew V. Novenson is Lecturer in New Testament and Christian Origins at the University of Edinburgh.
"Novenson's argument in this volume appears to be focused, consistent, and overall convincing. His nuanced presentation on the messianic meaning of Paul's Christ language is commendable... I value Novenson's genuine contribution to our understanding of Paul's language." --Journal of the Evangelical Theological Society
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Paperback. Condition: new. Paperback. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson arguesin Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thingof which Paul's Christ language is an example. Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resourcesand a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than atitle, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novensonshows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Shipping may be from multiple locations in the US or from the UK, depending on stock availability. Seller Inventory # 9780190274092
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Paperback. Condition: new. Paperback. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson arguesin Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thingof which Paul's Christ language is an example. Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resourcesand a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than atitle, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novensonshows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability. Seller Inventory # 9780190274092
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Paperback. Condition: new. Paperback. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson arguesin Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thingof which Paul's Christ language is an example. Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resourcesand a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than atitle, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novensonshows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism. Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability. Seller Inventory # 9780190274092
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