This book gives a clearly written, authoritative introduction to social-scientific criticism of the New Testament, including the rise of this method, its practitioners and the focal points of their work, how the method is applied to the interpretation of the biblical text, and the presuppositions and procedures of the method. Four appendices; glossary; two bibliographies.
Here, as elsewhere. Elliott expertly joins the findings of social-scientific research with the insights of literary and theological analysis to clarify the `good news' that is proclaimed in this often-overlooked New Testament writing."---Victor Paul Furnish. University Distinguished Professor of New Testament Emeritus, Southern Methodist University. "Affirming that 1 Peter represents from beginning to end a coherent and integrated line of thought, Prof. Elliott seeks to show in these two essays how this pastoral letter, forged to respond to the alienated situation of its readers, employs the conceptuality of the moral discourse and pivotal values of honor and shame that reigned in its contemporary world. The book is an excellent introduction to Prof. Elliott's seminal work in applying social-scientific analysis of this New Testament writing, and will richly reward its careful reader."---Paul J. Achtemeier, Jackson Professor of Biblical Interpretation Emeritus, Union Theological Seminary, Richmond, VA "[This volume] reveals the letter in its own context, in such a way that we can appropriate its message and values into our own."---Carolyn Osiek, Professor of New Testament, Brite Divinity School
The Evil Eye is mentioned repeatedly throughout the Old Testament, Israel's parabiblical writings, and New Testament, with a variety of terms and expressions. The Old Testament (Greek Septuagint) contains no less than fourteen text segments involving some twenty explicit references to the Evil Eye (Deut 15:9; 28:54, 56; Prov 23:6; 28:22; Tob 4:7, 16; Sir 14:3, 6, 8, 9, 10; 18:18; 31:13; 37:11; Wis 4:12; 4 Macc 1:26; 2:15; Ep Jer 69/70). At least three further texts are also likely implied references to an Evil Eye (1 Sam 2:29, 32; 18:9), with some other texts as more distant possibilities. The Evil Eye is mentioned also in the Old Testament Pseudepigrapha, the Dead Sea Scrolls, and the writings of Philo and Josephus--all of which are discussed in the following pages. Evil Eye belief and practice continued in the early Jesus movement. Jesus mentions the Evil Eye on more than one occasion (Matt 6:22-23; Luke 11:33-36; Mark 7:22). Paul makes explicit and implicit mention of the Evil Eye in his letter to the Galatians (3:1; 4:12-20). Possible implicit references to the Evil Eye are also examined. Both the common and the distinctive features of biblical Evil Eye belief are identified, along with its operation on multiple levels (biological/physiological, psychological, economic, social, and moral) and its serving a variety of purposes. The numerous references to the Evil Eye in Israel's rabbinic writings and those of postbiblical Christianity (second-sixth centuries CE), together with the material evidence from this period, are examined in volume 4.
Preliminary Material -- Introduction -- The Structure and construction of 1 P 2: 4-10 -- Ex. 19: 6: The History of its transmission and interpretation (OT-NT) -- The Unity of Verses 6-10 -- Verses 4-5 and the election and holiness of the book-body of the faithful -- CH. 2: 4-10 In the general context of 1 P -- Summary and Conclusions -- Abbrevations -- Bibliography -- Index of proper names -- Index of Passages.
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