The Creative Use of Amos By the Author of Acts

Richard, Earl

doi:10.1163/156853682x00079

Cited by 4 publications

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“…In his study, the conclusions Richard made in reference to the Amos quotations were broad in nature, regarding the Lukan use of Scripture in toto. (These conclusions cannot be observed in full here, but to reference these conclusions see Richard 1982: 52–53.) While these conclusions have been quite helpful for the understanding of the Lukan use of Scripture, they have largely left unanswered the questions concerning the role of the two LXX-Amos quotations.…”

Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 69%

“…Of course, I am not the first to suggest that Luke is creatively using Amos in Acts. It was actually Earl Richard in his 1982 Novum Testamentum article, aptly called “The Creative Use of Amos by the Author of Acts” who first devoted a study to these two quotations in one space, promising to reveal the Lukan “artistry and theological perspective” (Richard 1982: 41). His study brought attention to the unique place of Amos in Acts.…”

Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 99%

“…He importantly observed how “the author of Acts,” as Richard calls him, makes more use of Amos than any other NT book when he cites two extensive quotations of Amos in Acts 7 (Amos 5:25–27) and Acts 15 (Amos 9:11–12). Specifically, he says, “While the book of Amos has not exerted noticeable influence upon NT writers, clearly the situation for Acts is different” (Richard 1982: 37). In fact, even if one looks to the broader landscape of the Early Jewish use of Amos, Luke is still exceptional in his use.…”

Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 99%

“…Secondly, I want to explore three motifs that are interconnected by their relationship to how God's people view the place where they congregate to meet God, and how Luke uses this motif in a contrasting echo between the quotation of LXX-Amos 5 in Acts 7 and LXX-Amos 9 in Acts 15. Importantly, as I will demonstrate below, Luke makes an intentional effort for these two broad motifs to be observed, finally, in his appropriation of LXX-Amos 9:11 in Acts 15:16 by a clear moment of redaction in replacing anastēsō (“to raise up”) with anastepsō kai anoikodomēsō (“I will return and I will rebuild”) (Richard 1982: 49). The Lukan redaction essentially structures my case for his creative, intentional use of LXX-Amos in Acts.…”

Section: A Problem and Its Resolution By Fulfillment: How Luke Constructed An Inclusiomentioning

confidence: 99%

“…Earl Richard is right to conclude that the way Luke weaves Scripture into the very fabric of his narrative suggests an “intimate and prolonged exposure to the Greek Bible and its interpretation.” (Richard 1982: 41) Scripture is the backdrop, the story-line, and the foundation upon which Luke himself builds his narrative. In light of this, I would like to devote closer attention to one area of the Lukan use of the Greek Scriptures, specifically the Lukan use of LXX-Amos in Acts.…”

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Revisiting the “Creative” Use of Amos in Acts and What It Tells Us About Luke

White

2016

Biblical Theology Bulletin: Journal of Bible and Culture

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In 1982, Earl Richard brought to light the unique place that Amos holds in Acts by a pioneering Novum Testamentum article on the use of Amos in Acts. I seek to revisit the investigation of the use of Amos in Acts by giving greater attention to the place of the Lukan appropriation of these two quotations in the narrative of Acts, and why they matter to the overall narrative. I argue that Luke appropriates the two Amos quotations and their interplaying themes in Acts 7 and 15 in order to form a literary inclusio that encloses and emphasizes a portion of Acts that exclusively introduces and develops two principal themes in Acts; the Gentile mission and its missionary, Paul. I conclude that such a “creative” use of Scripture is evidence of a narrative rooted in the exegetical construct of an active reader of Scripture seeking a normative expression for a ministry to an emerging multi-national people under the lordship of Jesus.

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Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 69%

Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 99%

Section: “The Creative Use Of Scripture By ‘The Author Of Acts’”mentioning

confidence: 99%

Section: A Problem and Its Resolution By Fulfillment: How Luke Constructed An Inclusiomentioning

confidence: 99%

mentioning

confidence: 99%

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Revisiting the “Creative” Use of Amos in Acts and What It Tells Us About Luke

White

2016

Biblical Theology Bulletin: Journal of Bible and Culture

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Geography and the Ascension Narrative in Acts

Sleeman¹

2009

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The book of Acts contains a strong geographical component. Yet readings of Acts typically ignore or marginalise geography's contribution to the construction of the narrative's theology. In this book Matthew Sleeman argues that Jesus' ascension into heaven is foundational for establishing the 'spatiality' of Acts, showing that the narrative's understanding of place and space is shaped decisively by Christ's heavenly location. Drawing on recent advances in geographical theory, Sleeman offers a 'spatial' interpretation that expands our vision of how space and place inform the theological impulses of Acts. Presenting a complement to conventional 'temporal' readings of Acts, he sheds new light on the theology of the book, and suggests new ways of reading not only Acts but also other New Testament texts. Sleeman's work combines innovative biblical scholarship with accessible and informative geographical analysis, and is suitable for those with research and teaching interests in human geography or biblical studies.

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"Luke—Writer, Theologian, Historian

Richard

1983

Biblical Theology Bulletin: Journal of Bible and Culture

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A decade ago J. Kodell, in the first volume of this journal, offered a very competent assessment of the then current status of Lukan research. Several of his statements and conclusions merit attention once again. After surveying the beginnings of redaction critical work on Luke and Acts, he observed that the ground-breaking work of H. Conzelmann on Luke's theology was &dquo;the accepted battlefield for current debate.&dquo; He concluded his study by surmising, on the one hand, that &dquo;the recent interest in the writings of St. Luke shows no sign of subsiding...&dquo; and, on the other, that &dquo;we may expect more attempts to recover the traditions with which Luke worked...&dquo; thereby providing balance to an &dquo;extreme emphasis on the Redactor&dquo; ( 1971:126, 144).A decade later a new assessment is required. To the extent that Kodell's statement regarding Conzelmann as battleground was pertinent for the Sixties, to approximately the same degree the opposite obtains in present research. Kodell's prediction of continued activity in Lukan study has proven to be an understatement; his hope for greater balance in discerning tradition from redaction in the analysis of Luke-Acts has had mixed results. It is with these concerns in mind, therefore, that I offer the following assessment of Luke as writer, theologian, historian.

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The Creative Use of Amos By the Author of Acts

Cited by 4 publications

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Revisiting the “Creative” Use of Amos in Acts and What It Tells Us About Luke

Revisiting the “Creative” Use of Amos in Acts and What It Tells Us About Luke

Geography and the Ascension Narrative in Acts

"Luke—Writer, Theologian, Historian

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