AN
EXAMPLE OF METHODOLOGY FOR STUDYING
EPIGRAPHY
AND THE NEW TESTAMENT
While a number of
epigraphy and background avenues could be explored to introduce the necessity
of these studies for NT interpretation, this paper shall be limited to the
lexical points of contact between two NT epistles and building/construction
terms in the world of epigraphy.[1] That is, we will now consider the way the
author of Ephesians and 1 Corinthians 3 employed terms also used by formulators
of building contracts. Specifically, we
will notice a high degree of correspondence between the way the Apostle Paul
uses the e[rg* word-group, poievw, plhvr*, oijkodomh*, and kefalhv, and the use of these terms
in three epigraphy:[2]
(1) I.
Delos—297 a face A.1, the island
of Delos is 75 miles West
of Patmos in the Aegean Sea. This
document was produced on the island.
(2) IG 22
244 col I., a contract for the Monixian
walls. This document is from the region
of Attica, perhaps near Athens.
(3) IG 22 2.1668, a contract for a military outpost
building in Piraeus, a Port city of Athens. This epigraphy is dated 347-346 B. C.
Perhaps a few
ideas should be stated here regarding the composition of epigraphy in
general. Commenting on the variety of
structures built under epigraphy contract, McLean comments, “building
inscriptions are often found on temples, theaters, gymnasia, baths, gates,
towers, walls, bridges, arches, architraves, columns, and aqueducts, most of
which were funded at private expense.”[3]
McLean goes on
to provide the structure one may find in these inscriptions.
“The most detailed
building inscriptions typically record a number of pieces of information, such
as:
(1)
an account of the
circumstances under with the edifice was constructed
(2)
a record of the name of the
person who had the structure built (or restored)
(3)
an acknowledgment of the
generosity of the patron, and
(4)
a specification of the year
when the structure was completed.[4]
One popular
background dictionary provides us with a warning that should be considered
before we move into the analysis of some words common to the epigraphy and the
New Testament:
Some resources
channel all their energies into uncovering the original context of an image,
making sure that we get the literal picture but never asking what feelings or
meanings are elicited by the image.
Images call for interpretation, and to leave biblical imagery
uninterpreted is a great waste.[5]
To avoid the error in view,
pointed application will accompany the analysis of each word-group. This application will help us to see further
that the study of background and epigraphy should be central, not peripheral,
for interpretation of the New Testament.
