Generically, theologically, and with respect to content Joseph and Aseneth and the Gospel of Mark are miles apart. But the two narratives also exhibit remarkable stylistic affinities. Each is paratactically structured, frequently employs verbs that are active in voice and imperfective in aspect, evokes Jewish Scriptures echoically rather than by…[Read more]

Generically, theologically, and with respect to content Joseph and Aseneth and the Gospel of Mark are miles apart. But the two narratives also exhibit remarkable stylistic affinities. Each is paratactically structured, frequently employs verbs that are active in voice and imperfective in aspect, evokes Jewish Scriptures echoically rather than by…[Read more]

Generically, theologically, and with respect to content Joseph and Aseneth and the Gospel of Mark are miles apart. But the two narratives also exhibit remarkable stylistic affinities. Each is paratactically structured, frequently employs verbs that are active in voice and imperfective in aspect, evokes Jewish Scriptures echoically rather than by…[Read more]

Generically, theologically, and with respect to content Joseph and Aseneth and the Gospel of Mark are miles apart. But the two narratives also exhibit remarkable stylistic affinities. Each is paratactically structured, frequently employs verbs that are active in voice and imperfective in aspect, evokes Jewish Scriptures echoically rather than by…[Read more]

Of the myriad approaches to the identity of the “I” in Rom 7:7–25, missing is any study that considers seriously the tragic Greek laments. This article offers a new perspective on the identity of the “wretched man” — rather, the “wretched woman” — in Rom 7:7–25. I contend, based on generic and inter-traditional arguments, that Eve, not Adam, is th…[Read more]

Of the myriad approaches to the identity of the “I” in Rom 7:7–25, missing is any study that considers seriously the tragic Greek laments. This article offers a new perspective on the identity of the “wretched man” — rather, the “wretched woman” — in Rom 7:7–25. I contend, based on generic and inter-traditional arguments, that Eve, not Adam, is th…[Read more]

Of the myriad approaches to the identity of the “I” in Rom 7:7–25, missing is any study that considers seriously the tragic Greek laments. This article offers a new perspective on the identity of the “wretched man” — rather, the “wretched woman” — in Rom 7:7–25. I contend, based on generic and inter-traditional arguments, that Eve, not Adam, is th…[Read more]