Isaac T . Soon | The University of British Columbia (original) (raw)

Peer-Reviewed Articles by Isaac T . Soon

Religions, 2022

This article analyzes the phenomena that arise when the images of New Testament authors are place... more This article analyzes the phenomena that arise when the images of New Testament authors are placed before, alongside, and within the titles and incipits of New Testament texts in ancient manuscripts. Such images facilitate encounters with “specters” of the authors, invoking their bodily presence in the absence of their physical body. They are encodings of collective memory but also participants in perpetuating and sometimes modifying the physical appearance of apostolic figures. On occasion, the blending of textual incipits with apostolic images sublimate authorial identity and textual identity; the bodies of apostles become frames through which to view their written works. Although they are paratexts, apostolic icons can rearrange and aggregate other paratextual features including titles and even Euthaliana. Images of the apostles further interact with anonymous features of NT manuscripts, such as Euthaliana, providing authorization for works without ascription in the manuscripts themselves. Images of the apostles in NT manuscripts are therefore more than decoration or pious creativity. They are loci of presence, identity, memory, and authority.

Journal of the Jesus Movement in its Jewish Setting, 2021

This article takes seriously the stigmatization of circumcision by non-Jews in order to suggest a... more This article takes seriously the stigmatization of circumcision by non-Jews in order to suggest a new frame of reference for understanding how circumcision was received in early Pauline communities, specifically the Galatians. I argue that the internal evidence of Galatians suggests that the majority of the Galatian assemblies did not want to be circumcised at all. From Paul's perspective, they were being coerced against their will, and coercion implies force. Thus, the burden of proof lies with those who argue that the community was ready and willing to circumcise instead of being forced to circumcise against their will. When we turn to the reception of circumcision by non-Jews outside of Galatians, it becomes clear that Paul's gentile audiences, by social and cultural default, would not have wanted to be circumcised. In ancient visual culture, circumcision was associated with Mischwesen (sub-human creatures), centaurs in particular. The phallic synonymity Jewish circumcision shared with ancient, circumcised centaurs coloured it with sexual dysfunction and aesthetic deformity.

Vigiliae Christianae, 2022

This study argues that the ἄγγελος πονηρός in Barn 9.4 was Satan. James Carleton Paget, Adolf Hil... more This study argues that the ἄγγελος πονηρός in Barn 9.4 was Satan. James Carleton Paget, Adolf Hilgenfeld, Ferdinand Prostmeier and Geza Vermes gestured toward this interpretation, but none offered evidence for this identification other than assertion. In Barnabas, there is a constellation of ideas that connect circumcision with Satan, namely circumcision with pagan idolatry (9.6), idolatry to demons (16.7), and finally idolatry and demons to Satan’s ultimate rule (18.1; 20.1). Satan is also related to other obsolete Jewish cultic practices (2.4, 6; 16.1–2, 7). Barnabas also repeatedly describes the devil with the adjective πονηρός. Additionally, the fourth-century papyrus PSI VII 757r reads ἄγγελος ὁ πονηρός, identifying the angel as Satan. The “Ethiopianisation” of Satan as “the black one” (as argued by Clare Rothschild) confirms this reading. Since “Ethiopians” practiced circumcision, the devil as a “the black one” associates Satan with circumcision.

Novum Testamentum, 2021

This article revives an accentuation of ιαται present in a number of medieval minus- cules that h... more This article revives an accentuation of ιαται present in a number of medieval minus- cules that has been neglected by most critical editions of the Greek New Testament since Erasmus. It argues that there is good external and internal evidence for read- ing ιαται in Mark 5:29 as the present tense-form (ἰᾶται) rather than the universally accepted perfect tense-form (ἴαται). The accentuation in medieval Greek witnesses provides both the present and the perfect as viable interpretations. Although the per- fect ἴαται occurs dramatically less often than the present tense-form, the Markan text’s use of present tense-form verbs for indirect internal discourse strongly supports read- ing ιαται in Mark 5:29 as ἰᾶται, a reading that the Old Latin versions confirm. In light of the lexical semantics of ἰᾶται in ancient Greek literature and the OG, as well as the grammatical subject implied by ἰᾶται in Mark 5:29 (which the author argues to be the woman’s body), one should understand the verb as a passive middle.

Early Christianity, 2021

This article argues that Paul was short, and possibly even short-statured. Σαργάνη (2 Cor 11:33) ... more This article argues that Paul was short, and possibly even short-statured. Σαργάνη (2 Cor 11:33) offers an initial clue. Past interpreters have misunderstood the capacity of this basket and how much it could carry. Close analysis reveals that a σαργάνη would not be able to support the average body weight of an ancient man, an analysis further confirmed by σπυρίς (Acts 9:25). Such suggestive evidence supports the earliest description of Paul’s body in Acts of Paul and Thecla (AThe). Reexamination of the portrayal of Paul in AThe 3 in dialogue with the development of early Pauline iconography indicates that his features—especially short height—are plausible aspects of Paul’s body. In light of ancient texts dealing with dwarfs, pygmies, and other little people (e.g. Luke 19:3–4), his description as an ἄνδρα μικρὸν suggests that some early Christians understood Paul as being short-statured.

Paulus war wahrscheinlich nicht sehr groß oder sogar kleinwüchsig. Einen ersten Anhaltspunkt bietet der Ausdruck σαργάνη in 2 Kor 11,33. Neutestamentler haben das Fassungsvermögen dieses „Korbs“ bisher eher überschätzt. Eine Analyse antiker Quellen zeigt, dass ein σαργάνη das Durchschnittsgewicht eines Mannes nicht hätte tragen können. Diese Einsicht konvergiert mit der ältesten Beschreibung der kör- perlichen Merkmale des Paulus in den Akten des Paulus und der Thekla. Ein Vergleich dieser Beschreibung mit der Entwicklung der frühen Paulusikonographie macht deutlich, dass die Darstellungsweise des Apostels, insbesondere seine geringe Kör- pergröße, wohl historisch plausible Aspekte seines Erscheinungsbildes wiedergibt. Die Beschreibung des Paulus als ἀνὴρ μικρός legt nahe, dass einige frühe Christen ihn sogar für kleinwüchsig gehalten haben.

Journal for the Study of the Pseudepigrapha, 2020

This article challenges the dominant reading of 1 Macc 2:46, both that (a) the syntagm ἐν ἰσχύι m... more This article challenges the dominant reading of 1 Macc 2:46, both that (a) the syntagm ἐν ἰσχύι means coercion and that (b) the literary context of 1 Maccabees understands the circumcising of the uncircumcised in 2:46 as coercive. An analysis of the lexical semantics of ἐν ἰσχύι in ancient Greek literature shows that it never referred to coercion, but primarily referred to the means by which an action was accomplished ("by strength/might/power"). Admittedly, ἐν ἰσχύι can occur in coercive contexts (e.g. Wis 16:16). However, coercion is not a part of the syntagm itself, but arises out of the surrounding literary circumstances. Rather than as one who forces circumcision upon others, the literary context of 1 Macc 2:46 presents Mattathias as a liberator who reinstates circumcision for those who had been prevented from circumcising their children due to persecution. Josephus, our earliest reception of 1 Macc 2:46, is a witness to this reading.

Reformed Theological Review, 2015

This exegetical paper analyses ‘gnwstes’‚ in Acts 26 as an unmarked verbal echo to the LXX that r... more This exegetical paper analyses ‘gnwstes’‚ in Acts 26 as an unmarked verbal echo to the LXX that reinforces the illegitimacy of Paul’s imprisonment for the implied audience. The fact that γνώστης‚ is both a hapax in the New Testament and a rare term in the LXX means that it is justifiable to explore the possibility of its intertextuality. It is also plausible that a knowledgeable listener informed by both Graeco-Roman culture as well as the language of the LXX could understand it as an unmarked echo, especially considering Luke expected a wide range of ‘cultural literacy and interpretive competency’ from his ideal audience. When one examines the vague references to the charges against Paul in Acts, especially those implying his communication with the dead (e.g. Acts 23:9), one can see that Luke shows Paul using γνώστης‚ in order to simultaneously flatter and test Agrippa with regards to Jewish controversies and customs, all the while emphasising the unlawful reasons for his imprisonment.