bluuebunny/crossref_metadata_2025 huggingface dataset:
Kerygma/History and the Gospel Genre
Authors: Vorster W. S.
Published: February 2009

The thesis I wish to propound in this article is that neither kerygma nor history is a distinctive characteristic of the genre of the gospels. For the literary critic this remark may seem superfluous while a New Testament scholar may find it ridiculous. In view of the history of the interpretation of the genre, however, and also in view of current discussion on the problem in New Testament scholarship the thesis is understandable. The article falls into two parts. In the first a short survey is given of the problem and its development. In the second kerygma and history are discussed with reference to the gospels as narratives.
The Consecutive Meaning of EΦ' Ω in Romans 5.12
Authors: Fitzmyer Joseph A.
Published: February 2009

The passage Romans 5.12–21 has long been acrux interpretum, and especially v. 12 in that passage.
Jean 7: une construction littéraire dramatique, à la manière d'un scénario
Authors: Rochais Gérard
Published: February 2009

Le caractère littéraire du chapitre septième de l'évangile de Jean est au premier abord assez déconcertant, car il abonde en répétitions, incohérences, voire même en contradictions: bref, le texte est hérissé d'apories. L'ancienne critique littéraire johannique, au début du siècle, a baissé les bras devant les difficultés de la tâche qu'elle s'était donnée: retrouver et reconstruire la forme la plus ancienne de l'évangile de Jean. J. Wellhausen, en 1908, faisait remarquer à propos de Jn 7.14–8.59: ‘On ne peut pas découvrir un fil conducteur, un progrès. C'est toujours la même chose qui est répétée dans quantité de variantes, et l'on n'avance pas d'un pouce.’ E. Schwartz, de son côté, se résignait: les chapitres 7 à 10 sont pour lui ‘un méli-mélo sans sens’, ‘et il est impossible de découvrir les motifs qui relieraient les différentes scènes’. Et par après, de R. Bultmann à M.-É. Boismard, ciseaux et pots de colle en mains, on a découpé et reconstitue le texte, allant même parfois jusqu'à ne déplacer qu'un seul verset, voire un demiverset.
Bemerkungen zur Formgeschichte des Evangeliums II. Das Evangelium des Matthäus als Katechismus
Authors: Schille Gottfried
Published: February 2009

War einmal em Evangelium geschrieben, so konnte es aus verschiedenen Gründen zur gelegentlichen Wiederholung des Entwurfes und damit zur Gattung der Evangelien kommen. Die galiläische Homologie, die Marc. vermutlich seinem Werke zugrunde gelegt hatte, war vielleicht in anderen Teilen der ersten christlichen Gemeinde weniger anerkannt. Jedenfalls führt Matt. die Worte wider Chorazin, Bethsaida und Kapernaum mit sich, die sich gegen das galiläische Zentrum richten: ‘Da begann er zu fluchen über die Städte, in denen seine meisten Krafttaten geschehen waren, weil sie nicht Buße taten’ xi. (20ff. par.). Sicherlich unterlag die Homologie auch einer fortschreitenden Vertiefung vornehmlich der Aussagen, die von der Ankunft und Erhöhung des Kyrios handein, vgl. bei Matt. die stärkere Betonung der Vorgeschichten (1. Evangelienteil) und den Missiónsbefehl. Die Stoffauswahl des Marc. mochte größere Lücken aufweisen, wollte man auf die andernorts entstandenen bzw. gesammehen Überlieferungen nicht einfach verzichten. Bei Matt. hat das Anliegen, die bekannten Traditionen vollzähliger zu sammeln, zur Zusammenstellung von zehn Wundertraditionen (Kap. 8f.), sieben Gleichnissen über die Kirche (Kap. 13) und sieben Endgleichnissen (Kap. 24f.), aber auch sonst zu vielen Erweiterungen über den ganzen Stoff hin geführt. Wer mit einer lebendig wachsenden katechetischen Überlieferung rechnet, auf weiche das Systematisieren direkt hinweisen dürfte, wird dies und die weitgehende Übereinstimmung zwischen Matt. und Luc. bei vielen dieser zugefügten Traditionen sogar ohne die Annahme einer ‘Logienquelle Q’ verständlich finden, obgleich das Problem damit noch nicht gelöst ist. Mit dem wachsenden Weitblick der Lehrer auf Grund der Missionserfolge, aber ebenso durch den Verlust der ParusieNaherwartung mag auch der Stoff angewachsen sein.
Der Epheserbrief Im Lichte Der Qumrantexte
Authors: Kuhn K. G.
Published: February 2009

Um unserem Thema gerecht zu werden, müssen wir die Auswahl der zu erörternden Probleme streng begrenzen. So beschränken wir uns allein auf den Epheserbrief und lassen den Kolosserbrief und das Problem des Verhaltnisses der beiden Briefe zueinander ganz beiseite. Auch die Frage paulinischer oder nichtpaulinischer Verfasserschaft des Briefes und das Problem der Briefadresse sind hier nicht zu berühren. Es geht allein urn die Frage, in weichem Umfange und in welchem Sinne der Epheserbrief in Sprache, Begriffen, Gedanken und Vorstellungen eine besondere Verwandtschaft zeigt mit den Qumrantexten, oh also em Traditionszusammenhang von der Sonderform des palästinischen Spätjudentums, die uns die Qumrantexte zeigen, zum Epheserbrief wahrscheinlich ist. Dabei braucht der Vergleich sich nicht allein auf die Qumrantexte zu beschränken, er muss vielmehr weitere Schriften des palästinischen Spätjudentums, besonders die Jubiläen, die Testamente der XII Patriarchen und die Henoch-Literatur, mit einbeziehen. Denn diese Schriften waren nicht nur in der Bibliothek von Qumran vorhanden, sondern sind höchstwahrscheinlich in dieser essenischen Gerneinde, die uns in Qumran entgegentritt, entstanden.
Local References in the Letters to the Seven Churches
Authors: Scobie Charles H. H.
Published: February 2009

The Letters to the Seven Churches (Rev 2–3) have been the subject of extensive study by modern scholars, partly because of the feeling that they may provide a convenient point of entry and even a key to the understanding of some of the complexities and mysteries of the Book of Revelation as a whole. There is a broad consensus today that the letters were not written separately, sent to each church and later collected (the older view championed by Spitta), but were published as a block along with the rest of the book. Each church would thus receive not only the letter addressed to it, but also the letters addressed to the other six churches.
The Suffering Servant between the Testaments
Authors: Page Sydney H. T.
Published: February 2009

Traditionally Christians have interpreted Isaiah 52. 13–53. 12 as a prophecy of the passion of Christ,1but modern biblical scholars have disagreed about how this identification of the suffering servant with Jesus arose. In particular, those who have investigated the question of whether Jesus saw himself as occupying the role of the servant have reached conflicting conclusions.2In the background of this discussion is another contentious issue, namely, whether a messianic interpretation of the suffering servant had already been adopted in pre-Christian Judaism. Representative of a negative response to this question is H. H. Rowley, who writes: ‘There is no serious evidence … of the bringing together of the concepts of the suffering servant and the Davidic Messiah before the Christian era.’3A much more positive assessment is given by Jeremias, who has championed the view that the first and fourth servant songs were consistently interpreted messianically in Palestinian Judaism, and that it is highly probable that a messianic interpretation of the sufferings of the servant was associated with this.4
Galatians 2.16 and Paul's Break with Judaism
Authors: Räisänen Heikki
Published: February 2009

In his Manson Memorial Lecture for 19821 James Dunn credits E. P. Sanders2 with ‘breaking the mould of Pauline studies’ and giving us ‘what amounts to a new perspective on Paul’, not least by showing that the traditional Christian picture of Judaism is ‘fundamentally mistaken’.3 Dunn agrees with Sanders' characterization of ancient Palestinian Judaism as ‘covenantal nomism’, in the framework of which ‘Israel's covenant relation with God was basic’.
The Stoic Paradox of James 2.10
Authors: Boyle Marjorie O'Rourke
Published: February 2009

‘For whoever keeps the whole law but fails in one point has become guilty of all of it.’ This hard saying has been attributed by the consensus of commentators in this century to rabbinical teaching. Obedience or disobedience to certain laws, such as that about fringes and phylacteries, had the status in late Judaism of observing or transgressing the entire code. The rule of the epistle, then, merely repeats current midrash. In an earlier century, however, the association of this verse was Hellenistic rather than Judaic. Corresponding with Jerome concerning his perplexity about its meaning, Augustine indicates the affinity of James 2. 10 with the Stoic paradox that all virtues and vices are equal, and its corollary that he who has one virtue has all while he who lacks one has none. A Stoic source for this verse was still evident more than a millennium later to the editor of the first Greek New Testament to be published (1516), Erasmus of Rotterdam. In the same era another distinguished exegete, Martin Luther, likely considered James 2. 10 a Stoic paradox. At the turn of this century Joseph B. Mayor reported Augustine's attribution neutrally and catalogued numerous resemblances between the theories and maxims of Stoicism and this epistle. Martin Dibelius deliberated to indecision about its source, conceding that while the Stoic paradox and the rabbinical praxis were in origin distinct, by the time of Philo at least they had become indistinguishable teaching.
Christos Kyrios in PsSol 17.32: ‘The Lord's Anointed’ Reconsidered
Authors: Hann Robert R.
Published: February 2009

According to the most generally accepted text, the angels of Lk 2. 11 announced the birth of Jesus to the Judean shepherds and designated him σωτηρ ος εοτω χριστος κυριος, commonly translated ‘a saviour, who is Christ the Lord’. Familiarity with these words as part of the Christmas story obscures the fact that the title χριστος κυριος is unique in the NT to Lk 2. 11. This title is not without precedent, however, and appears as a messianic title in the readings of the MSS of PsSol 17. 32. This paper will examine the use of χριστος κυριος in PsSol 17. 32, and will propose that it is one of several new messianic titles combining ‘messiah’ with a political honorific used as an appositional modifier.
A Caesarean Text in the Catholic Epistles?
Authors: Carder Muriel M.
Published: February 2009

In giving their appraisal of the host of then unexamined minuscule codices of the Greek New Testament, Westcott and Hort wrote these intriguing words: ‘Valuable texts may lie hidden among them; many of them are doubtless sprinkled with relics of valuable texts now destroyed.’. 1 Beside this supposition should be set a well-attested fact, that ‘the Precedence of manuscripts depends, not on their age, but on their Pedigree’. 2 These two statements kept on recurring to the writer's mind as she concentrated on a group of six minuscule codices in the area of the Catholic Epistles: MSS 69, 1243, 1319, 1424, 1739, and 1874. 3 The Leicester Codex, MS 69, has long been known to Preserve an ancient lineage even though it was actually copied in the fifteenth century. Might not others of this group, less well known, also Perpetuate a rich heritage? It is the opinion of this writer that one of them does.4
Mark, Acts and Galilean Christianity
Authors: Parker Pierson
Published: February 2009

Mark and Acts disagree, sometimes quite sharply, about Jesus' career, his teaching, and the faith of the young Church.
Circumcision, Women and Salvation
Authors: Lieu Judith M.
Published: February 2009

The title of this paper sets its own agenda when considered in the form of a syllogism. What is the relationship between circumcision and women, what between circumcision and salvation? Merely to raise the question in this form is to indicate the ambiguity which might surround any answer, at least within the sort of debate with which NT scholarship is familiar. The immediately obvious solution would be to object that the question, together with the presuppositions and concerns which apparently inspire it, is born of a modern consciousness inappropriate to the critical study of the past: that it is an imposition on the text.1However, we may for the moment postpone the hermeneutical questions such an objection should provoke: the title is inspired not by the modern agenda of ‘women's rights’ or feminism but by that of the second century.
Prolegomena to a Theology of Paul
Authors: Dunn James D. G.
Published: February 2009

We are in a better position to write a theology of Paul than the theology of anyone else for the first hundred years of Christianity. In contrast, though a theology of Jesus would be the more fascinating, we have nothing first-hand from Jesus which can provide such a secure starting point. The theologies of the Evangelists are almost equally problematic, since their focus on the ministry and teaching of Jesus makes their own theology that much more allusive. Moreover, in two at least of the four cases we have only one document to use; we can speak with some confidence of the theology of that document, but the theology of its anonymous author remains tantalisingly intangible. So too with the other NT letters: either we have only one letter from a particular pen, or the author is unknown, or the letter is too short for us to get much of a handle on its theology, or all three; a theology of 1 Peter is never going to have the depth and breadth of a theology of Paul. Within the first century of Christianity the closest parallel is Ignatius, where, arguably, there are as many genuine letters; but even so we are talking about seven letters written over a very short period, all but one to a relatively small area, in similar circumstances and on a limited range of themes.
Last Words: A Test of Authorship for Greek Writers
Authors: Michaelson S. , Morton A. Q.
Published: February 2009

In recent years a number of tests of authorship have been developed. Such tests are based on the examination of some habit, generally one which embodies the result of a choice frequently confronting any author in his composition. The test described in this paper is based upon the habit of placing, as the last word in a sentence, different classes of words.
Two Parables in John
Authors: Lindars Barnabas
Published: February 2009

One of the most fruitful aspects of recent study of the Fourth Gospel has been the recovery of traditional sayings of Jesus embedded in Johannine discourses. They are often the starting point of the whole argument. The classic example of this is the Parable of the Apprenticed Son in John v. 19 f. This was isolated as a parable from earlier tradition by both C.H. Dodd and P. Gächter, working independently of each other. In this case it is easy to see how the entire exposition of the work of Jesus as the Son of man, with which the Son and the Slave in viii. 35 has a similar relation to the discourse in which it is enclosed, even though this may not be so obvious at first sight. These and other examples of parables in John have been conveniently collected in the popular work of A. M. Hunter, According to John (1968), pp. 78–89.
Traditions in I Corinthians
Authors: Ellis E. Earle
Published: February 2009

The presence of traditions in Pauline letters has long been recognized in the case of Old Testament quotations. However, when the concept of tradition is broadened to include other types of material, the issue becomes more complex and requires that some attention be given to several preliminary matters. In a word it is necessary to define the term and to establish the adequacy of the tools and criteria by which traditions are identified.

As it is used here, ‘tradition’ means more than a prior idea or story floating in the memory of the Apostle, of his co-traditioners or of the amanuenses and co-senders of the letters. It is, more concretely, a specific item in a traditioning process that was formed and in oral or written usage before Paul incorporated it into his letter. But can it be established that Paul utilized tradition in this narrower sense of the word?
L'Apologie du Bapteme d'Eau a la Fin du Premier Siècle: Introduction Secondaire de l'Etiologie dans les Récits du Bapteme de Jésus
Authors: Chevallier Max-Alain
Published: February 2009

Nous ignorons tout des conditions dans lesquelles les premiers chrétiens ont adopté la pratique du baptême d'eau en usage chez les disciples de Jean. Rappelons seulement quelques-unes des constatations qu'on peut faire à cet égard.

Le baptême de Jésus au Jourdain ne joue aucun rôle perceptible dans son ministère. Certes, si l'on fait fond sur Jn 3. 22–30 et 4. 1s, Jésus aurait temporairement participé à une activité baptismale parallèle à celle de Jean; nous en reparlerons plus loin. Cependant la tradition synoptique ne fait état pour sa part d'aucune pratique de ce genre et elle ne fait pas davantage mention d'un quelconque propos de Jésus à ce sujet dans sa prédication prépascale. L'absence est particulièrement significative dans les consignes données aux disciples lorsqu'ils sont envoyés par Jésus dans les villages (Mc 6. 7–13 et par.). C'est seulement après la Résurrection que, dans un texte particulier à Mt, Jésus donne l'ordre de baptiser à ceux qu'il envoie (Mt 28. 19), mais cet ordre suppose, de façon surprenante, qu'ils savent déjà de quoi il s'agit et le propos est marqué dans sa forme trinaire par l'usage ultérieur de l'Eglise. Nous n'avons en tout cas pour le baptême aucune tradition qui corresponde de près ou de loin à l'institution eucharistique.
Toposforschung und Torahinterpretation bei Paulus und Jesus
Authors: Wuellner Wilhelm H.
Published: February 2009

Die Gesetzesinterpretation bei Paulus und Jesus soll durch ein erstes Eingehen auf die Beiträge der modernen Toposforschung gefördert werden. Dieses Vorhaben ruht auf der Voraussetzung, daß biblische Exgeten sich nach wie vor den Methoden der literaturwissenschaftlichen Forschung verpflichtet wissen, und daß die moderne Toposforschung für die Exegese von besonderem Interesse ist. Dieses Interesse wird allerdings im negativen Sinn dadurch bestimmt, daß im Fall der Gesetzesinterpretation bei Paulus oder Jesus methodisch immer noch weitgehend einseitig, wenn nicht gar ausschließlich historisch oder theologisch vorgegangen wird. Im positiven Sinn aber wird das Interesse an der modernen Toposforschung dadurch bestimmt, daß man in der literaturwissenschaftlichen Arbeit, zu der ja die biblische Exegese gehört, neuerdings von ‘radikalen Veränderungen’ spricht, die angeblich notwendig sind angesichts der Forderung, daß in dieser Arbeit ‘nach den Regeln eines expliziten Argumentationsschemas argumentiert… und über den Status der verwendeten Daten, Begründungen, Stützungshypothesen etc. entschieden und die empirische Qualität von argumentativen Ergebnissen diskutiert werden soll’.2Beim Eingehen auf diese Forderung verdient der rhetorische Topos besondere Beachtung.
Die Taufe im Matthäusevangelium
Authors: Nepper-Christensen Poul
Published: February 2009

In dem Aussendungsbericht, mit dem Matthäus seine Evangelienschrift abschließt (28. 16–20), erhalten die elf Jünger den Befehl, alle Völker zu Jüngern zu machen, indem sie sie taufen und indem sie sie lehren. Damit hat die Notwendigkeit der Taufe eine hervorragende Stellung erhalten. Der Taufbefehl wird von dem Auferstanderien erteilt, nachdem er alle Macht im Himmel und auf Erden erhalten hat, und er ist, zusammen mit der An-kündigung, daß er bei ihnen sein wird alle Tage, das letzte Wort, das er seinen Jüngern gesagt hat. Der Umstand, daß Matthäus als einziger Jesus die Taufe befehlen läßt, ist ein wichtiger Hinweis darauf, daß die Taufe inderKirche als bedeutsam angesehen wird, zu der der betreffende Evangelist gehörte und für deren theologische Haltung er als Exponent steht.
Musonius and Paul on Marriage
Authors: Ward Roy Bowen
Published: February 2009

In a recent article on ‘1 Cor 7:32–35 and Stoic Debates about Marriage, Anxiety, and Distraction’, David L. Balch offers a contribution to the debate whether Stoic ideas, are reflected in Paul's discussion. Balch concludes, in part, that the Roman Stoic Musonius Rufus and the Apostle Paul agree that ‘marriage is helpful for some, not advantageous for others’.
Paulus und Petrus in Antiochien
Authors: Böttger Paul C.
Published: February 2009

Der Streit zwischen Paulus und Petrus in Antiochien war ein Ereignis, dessen Bedeutung für die Geschichte des christlichen Glaubens nicht überschätzt werden kann. Hier haben sich nicht persönliche Spannungen entladen, sondern es sind Weichen für das Verhältnis der jungen heidenchristlichen Gemeinde zu Judentum und Judenchristentum gestellt worden, die für die Geschichte der christlichen Kirche entscheidend waren.
Der Mögliche Text Von P. Oxy. III 405, Z. 39–45
Authors: Scemidt Andreas
Published: February 2009

Die Entstehung des P. Oxy. III 405 ‘is not later than the first half of the third century, and might be as old as the latter part of the second.’ Er umfaßt sieben Fragmente und zeigt unter anderem eine Parallele zu Mt 3. 16 f. Ich befasse mich mit den Zeilen 39–45.
Morale Ancienne et Morale Chrétienne d'après Mt v. 17–20; Comparaison avec la Doctrine de L'Épître aux Romains
Authors: Feuillet A.
Published: February 2009

Le passage de saint Matthieu (v. 17–20), que nous nous proposons d'examiner maintenant, pour comparer son point de vue à celui de l'Épître aux Romains, n'a pas de correspondant dans les deux autres Synoptiques. Il est assurément l'un des textes les plus difficiles et les plus controversés de tout le premier évangile.
The Prisoner Paul in the Eyes of Onesimus
Authors: Rapske B. M.
Published: February 2009

Philemon 10 gives a clear indication that the slave Onesimus and the apostle Paul came to be together in a place of imprisonment. How exactly this transpired is a matter of debate. Some have simply asserted that ‘Paul somehow got to meet Onesimus’, or that Onesimus ‘came into touch with Paul’. Others, however, have offered one or more of several hypotheses.
La Chronologie de la première aux Thessaloniciens et les relations de Paul avec d'autres églises
Authors: Bosch Jorge Sanchez
Published: February 2009

La question des relations de Paul avec d'autres églises, qui revient au thème des tensions au sein de l'Église primitive, est un des grands contentieux qui divisent les exégètes depuis plus d'un siècle.
Paulus und die Korinthische Eschatologie Zur Theses Von Einer ‘Entwicklung’ im Paulinischen Denken
Authors: Lindemann Andreas
Published: February 2009

Die traditionelle Definition der Gattung des Briefes als eines ‘halbierten Zwiegesprächs’ gilt auch für die echten Paulusbriefe: Sie vermitteln einen verhältnismäβig klaren Einblick in das Denken und in die unmittelbaren Absichten des Briefautors; wir wissen dagegen unmittelbar nichts über die Gesprächspartner, d.h. über das Denken der ursprünglich intendierten Rezipienten der Briefe und ihre besondere Situation. Allerdings können wir versuchen, aus den Briefaussagen jedenfalls die von Paulus angenommene Lage der Adressaten und ihre theologische Position – wie sie der Apostel in seiner Argumentation voraussetzt – zu rekonstruieren. Die Briefe nach Korinth bieten für diesen Versuch besonders günstige Voraussetzungen, vor allem beim Thema ‘Eschatologie’, das im Ersten wie im Zweiten Korintherbrief eine Rolle spielt. ‘Eschatologisch’ nenne ich dabei im folgenden solche Aussagen, in denen die (erhoffte oder befürchtete) geschichtliche Zukunft in irgendeiner Weise auf Gott hin transzendiert wird, sei es im Blick auf den einzelnen Menschen, sei es im Blick auf die Kirche, sei es im Blick auf die Welt als ganze.
Das Primatwort Matthäus 16.17–19 Aus Wirkungsgeschichtlicher Sicht
Authors: Luz U.
Published: February 2009

1.1 Die Situation. Das Primatwort Mt 16.17–19 ist heute kein exegetisches Sturmzentrum mehr. Die Exegese wird durch einen ‘kritischen Konsens’ dominiert, der nicht nur fast die ganze evangelische, sondern auch den grösseren Teil der römisch-katholischen Exegese umfasst. Er wird in den USA repräsentiert durch das ökumenische Petrusbuch von Brown, Donfried und Reumann, in Deutschland durch das noch etwas kritischere, von den ökumenischen Universitätsinstituten herausgegebene Buch ‘Papsttum als ökumenische Frage’. Zu den Grundelementen des Konsenses gehört erstens, dass Petrus nicht ‘direkt und unmittelbar’ von Jesus einen Primat empfangen habe, sondern dass das Felsenwort nachösterlich ist. Das zweite Grundelement ist, dass es in unserem Wort nicht um einen ‘eigentlichen Jurisdiktionsprimat’ des ‘sichtbaren Hauptes der ganzen kämpfenden Kirche’ geht, sondern um einen nicht juristischen Vorrang des Petrus. Er wird heute am ehesten darin geshen, dass Petrus in exemplarischer Weise ‘vornehmlicher Träger der Jesusüberlieferung’ ist. Drittens ist vor allem durch Cullmanns Petrusbuch klar geworden, dass der Gedanke der apostolischen Sukzession nicht mit
Das Martyrium Der Zebedaiden in MK 10.35–40 (MT 20.20–3) Und Offb 11.3–13
Authors: Oberweis Michael
Published: February 2009

In Offb 11.4 werden die beiden ‘apokalyptischen Zeugen' mit den zwei Ölbäumen gleichgesetzt, die laut Sach 4.11–14 rechts und links vor dem ‘Herrn der Erde’ stehen. In auffallender Parallelität fordern die Söhne Zebedäi die Plätze zur Rechten und zur Linken des Erhöhten (Mk 10.37, cf. Mt 20.21). Die Vollmacht der Zeugen, Feinde mit Feuer zu strafen (Offb 11.5) erinnert an den entsprechenden Wunsch der Zebedaiden in Lk 9.54. Und die Anspielungen auf Mose und Elia (Offb 11.6) beruhen offenbar auf der Verklärungsgeschichte (Mt 17.1–9 parr.), in der Johannes und Jakobus den beiden alttestamentlichen Gestalten gegenber–stehen. Daher scheint Offb 11.3–13 jene frühchristlichen Nachrichten zu bestätigen, denen zufolge der Apostel Johannes ebenso wie sein Bruder den Märtyrertod erlitten hat.
Hebr 11.7 Und Das Henochorakel am Ende Der Welt
Authors: Heininger Bernhard
Published: February 2009

Mit der Wahl von ϰρηματίζειν zur Umschreibung der Gen 6–7 an Noah ergangenen Gottesoffenbarung greift der Verfasser des Hebräerbriefs Hebr 11.7 einen Terminus auf, der in der Orakelsprache beheimatet ist und in diesem Sinne auch vom hellenistischen Judentum rezipiert wird. Dadurch soil die im AT noch unmittelbar vorgestellte Kommunikation zwischen Gott und Mensch in eine mittelbare, d.h. sich im Orakel oder im Traum ereignende, überführt werden. Bestätigung findet diese These einerseits in der Zeichnung Noahs als Mantiker innerhalb der früüdischen Literatur (Jub;Philo), andererseits in der Existenz eines Henochorakels am Ende der Welt, das neben anderen auch von Noah selbst (2Hen65.1–12) befragt wird.
Golgotha: A Reconsideration of the Evidence for the Sites of Jesus' Crucifixion and Burial
Authors: Taylor Joan E.
Published: February 2009

In this study Golgotha is defined as the area of a disused quarry, west of first-century Jerusalem. The site of the crucifixion of Jesus and the. site of his entombment are distinguished as separate localities within this region. It is proposed that while Jesus was executed close to Gennath Gate and two main roads, he was buried some 200 m. further north in a more isolated area. Addressing archaeological and historical evidence, the author reconsiders her previous scepticism regarding the traditional tomb of Jesus, and proposes instead that it may well be authentic, though she renews her argument for the localisation of the crucifixion further south.
‘Because of the Woman's Testimony …’: Reexamining the Issue of Authorship in the Fourth Gospel
Authors: Schneiders Sandra M.
Published: February 2009

This article combines historical, literary, theological, and feminist criticism to inquire into the identity of the Beloved Disciple (BD) in the Fourth Gospel attempting to mediate between the theory of the BD as pure literary construct and the BD as a single historical individual. It proposes that the BD is a textual paradigm of ideal discipleship which is realized diversely in several characters in the text. This has ramifications for the textual identity of the evangelist and of the foundational Easter witness of the Johannine community. It suggests that women were more significant in leadership of the Johannine community than has been recognised in the past.
Tradition and Interpretation in John 6
Authors: Painter John
Published: February 2009

That John 6 was intended as a self-contained unit is clearly signalled by the evangelist, who has commenced chapters 5, 6 and 7 with μετά ταûτα, a formula that marks a new beginning. Yet there has long been controversy regarding the unity and integrity of the chapter and its present place in the Gospel. In this paper it is argued that, though independent of the Synoptics, John has made use of Synoptic-like tradition and that chapter 6 provides evidence of a developing and yet unified interpretation of that tradition. The tradition was the basis of two editions of the chapter. Recognition and characterization of the tradition is an important beginning in the attempt to understand John 6. A second step is to note the signals indicating changes of time, place and audience which coincide with changes of literarygenre. Changes are signalled from the crowd at Capernaum (6. 22–36) to the Jews in the synagogue at Capernaum (6. 41–59) to the disciples and ‘the twelve’ at some unspecified location (6. 60–71). There are two references to each audience in thenarrativeof these sections (6. 22, 24, 41, 52, 60, 66, 67, 71) and a Son of Man saying in each of Jesus' responses, to the crowd (6. 27), the Jews (6. 53), and the disciples (6. 62). Changes ofgenrefrom quest (6. 1–36) to rejection (6. 41–59 and 6. 60–66) to commendation (6. 67–71) stories confirm these divisions. There is also a transition from the emphasis on the emissary christology in the quest story to the soteriology of the rejection stories.
The old Georgian Acts of the Apostles: A Progress Report
Authors: Childers J. W.
Published: February 2009

Over the years textual critics have given great attention to the New Testament text of the Acts of the Apostles. Like all New Testament texts, it merits particular attention, but especially because its textual tradition is enriched by the principal representative of the so-called ‘Western’ text, the Greek Acts of Codex Bezae Cantabrigiensis. The presence of this defining element of the ‘Western’ text has made the Acts of the Apostles an exceptionally fertile environment for the production, evaluation, and refinement of theories about the history of the Greek New Testament text. The favoured status of the Greek Acts extends to the ancient versions as well. Even the Old Georgian version of Acts has been grouped with ‘Western’ witnesses – F. C. Conybeare studied a few chapters of one manuscript of the Georgian Acts and concluded that it had many ‘Western’ readings.
The Meaning of 'Iithpion in Romans iii. 25
Authors: Morris Leon
Published: February 2009

Most recent writers have seen in a reference to the mercy-seat, and, since this was in normal use only on the Day of Atonement, have concluded that Rom. iii. 25 must be interpreted in terms of the ceremonies of that day. But it seems to the present writer that there is much to be said for the idea which was vigorously upheld in earlier days, and still has some protagonists, that the word is not so specific, and is to be understood as something like means of propitiation.
Der Menschensohn im Johannesevangelium
Authors: Schnackenburg R.
Published: February 2009

In dem vieldiskutierten Problemkreis der ‘Menschensohn’-Bezeichnung wendet man dem johanneischen Gebrauch des Titels verhältnismäßig wenig Aufmerksarnkeit zu, und doch ist es auffällig, daß ihn das vierte Evangelium 13 Mal gebraucht und in theologisch bedeutsame Zusammenhänge hineinstellt. Wenn die joh. Logien wegen der Eigenart dieses Evangeliums sicherlich auch für die am stärksten bewegende Frage ausscheiden, ob Jesus selbst den Titel gebraucht und sein Selbstverständnis in ihn hineingelegt hat, so gewinnen sie doch für die in der Urkirche aufgenornrnene oder nach manchen Forschern erst aufgekommene Menschensohn-Theologie, ihre Lebensdauer und Fortentwicklung eine nicht unerhebliche Bedeutung. Hat der Evangelist diese Bezeichnung im Munde Jesu nur festgehalten, weil er darum durch die synoptische Tradition wußte, oder kam er auf andere Weise mit der oder einer Menschensohn-Theologie in Berührung, die er in seine Christologie einfügte? Aber was war das dann für eine Menschensohn Theologie, wo liegen ihre Wurzeln, wo ist die Kontaktstelle, an der sie der Evangelist vorfand, und was bewog ihn, sie für seine Christologie auszuwerten? Kombinierte der Evangelist vielleicht urchristlich-traditionelle Momente mit einer anderen Konzeption, sei es einer vorgefundenen oder einer eigenen? Gerade unter traditionsgeschichtlichem Aspekt verdient die Frage Beachtung und verheißt sie einen Einblick in die Entwicklung urkirch licher Christologie.
La Creation de l'Univers ‘dans le Christ’ d'apres l'Epitre Aux Colossiens (i. 16a)
Authors: Feuillet A.
Published: February 2009

L'affirmation de l'Epître aux Colossiens (i. 16a) selon laquelle toutes choses ont été crééesdans le Christembarrasse fort les exégètes: si curieux que cela puisse paraître, nous n'en avons trouvé nulle part une explication pleinement satisfaisante. Tout n'a pas été dit, pas plus en exégèse que dans les autres domianes.
Histoire des manuscrits et histoire du texte du N.T.
Authors: Duplacy Jean
Published: February 2009

En 1514, le premier N.T. grec imprimé sortait des presses à Alcala. En 1516, Froben et Erasme publiaient, à Bâle, le second N.T. grec imprimé. La critique textuelle moderne et contemporaine du N.T. est donc une personne vénérable qui célèbre son quatre-cent-cinquantième anniversaire. A cette occasion, je voudrais vous proposer, à la lumière d'un bref bilan du passé, quelques réflexions sur la situation actuelle de la critique du texte et sur certains des problèmes qui sont posés par cette situation.
The Introduction to Mark's Gospel
Authors: Keck Leander E.
Published: February 2009

It is widely assumed that Mark's introduction consists of i. 1–13 and that these verses ‘introduce’ what Mark has to say. At the same time, there is little agreement about what it is that Mark wants to say. For example, Bultmann has contended that it was Mark's aim to combine the Hellenistic kerygma with the traditions about Jesus; at the same time, he agrees with Wrede that the ‘Messianic secret’ is designed to explain why faith arose only after Easter. More recently, Schille has held that Mark answers the question, How is one to grasp more precisely the nature of Jesus' work, since he not only suffered but appeared as Son of God? Eduard Schweizer, on the other hand, emphasizes Mark's interest in discipleship and the way of the cross as the meaning of the kerygma, and sees this as a polemic against a Gnosticism in which Jesus is in danger of becoming a mere symbol of the kerygma. T. A. Burkill claims that Mark is concerned with ‘the exposition of two central themes, namely, the secret fact of the messianic status of Jesus and the mysterious meaning of that fact’, the first controlling the first half, the second the latter half of the gospel. We need not present an exhaustive catalogue of suggested aims for Mark in order to make the point that unless Mark is haphazard, each of these alleged aims is probably reflected in the introduction—both in its scope and content. Yet almost never does the introduction figure in discussions of Mark' purpose. This same phenomenon doubtless lies behind the fact that there is relatively little discussion about what constitutes the introduction. It is the purpose of this article to analyse the introduction in the light of these two questions and their bearing on each other: theextentof the introduction and theintentof the author. This investigation is based squarely on what is obvious—that Mark assumed his contemporary readers (in contrast with modern scholars) did not have the whole of his work in mind when they began, and that therefore the opening paragraph was his opportunity to orient them to what he wanted to say and to how he wanted to say it.
Dying and Rising with Christ
Authors: Schweizer Eduard
Published: February 2009

The relation of the so-called ‘mystical’ to the so-called ‘juridical’ aspect of Paul's theology has been frequently discussed. While Albert Schweitzer thought that the doctrine of justification by faith was no more than a ‘side-crater’ in the Pauline theology, Rudolf Bultmann considered the idea of a participation in the destiny of Christ a Gnostic influence not really fitting into the Pauline pattern of thought. This disagreement is not of merely historical interest; behind it lies the central theological problem of the significance of Jesus' life, death and resurrection for us today. Is this significance to be expressed in the categories of an example to be followed or a forerunner, who opens the way ahead for us, or are the categories of sacrificial or vicarious death more adequate? At first sight, the two patterns seem to contradict each other. According to the first, the believer dies with Christ; Christ's death becomes the believer's death; according to the second, Christ dies under the curse of divine judgement, lest the believer undergo this judgement. However, the first observation that we make in the Pauline texts is the coincidence of both lines in the same sentence: II Cor. v. 14: ‘One has died for all; therefore all have died’; I Thess. v. 10: ‘Christ died for us so that whether we wake or sleep we might live with him.’
A Primitive Version of Luke in the Composition of Matthew
Authors: West H. Philip
Published: February 2009

My purpose here is to suggest the possibility that Matthew used Mark and a primitive version of Luke in the composition of his Gospel. Although I can only point to some thematic and structural patterns, I find that both word studies and detailed analysis of passages support this possibility. The hypothetical primitive version of Luke resembles what we know of Marcion's Gospel both in content and in arrangement. It consists of the bulk of the material in Luke between the pericopes on John the Baptist and the Passion narrative, inclusive. It contains all the Marcan material in Luke, all the material common to Matthew and Luke, and much of the material peculiar to Luke. I shall refer to it as ‘Primitive Luke’.
The Original Text of Acts?
Authors: Haenchen Ernst , Weigandt Peter
Published: February 2009

Shortly before May 1961 two Coptic parchment codices in an excellent state of preservation were discovered. One contains the Gospel of Matthew on 238 sheets, the size of which is 12.5 × 10.5 cm, and is now in Schweinfurt. The other contains Acts i. I–XV. 3 on 107 sheets of the same size and is now kept at the Pierpont Morgan Library. Both were written—by some professional copyists—in a thus far little known Middle Egyptian dialect. The text of Acts, unlike the text of Matthew, shows the characteristics of the so-called ‘western’ text type. Microfilms and photographs of the two codices have been kindly put at the disposal of Professor Kurt Aland for the ‘Institut für neutestamentliche Textforschung’ of the University in Münster/W. It was within the framework of, and in connection with, this institution that the present essay originated.
Les Femmes au Tombeau: Étude de la rédaction Matthéenne
Authors: Neirynck F.
Published: February 2009

Dans la littéature exégétique de nos jours, les questions posées par le récit du tombeau vide reçoivent les réponses les plus variées.Les divergences sont fondamentales, et on ne peut espérer un rapprochement facile des différentes positions. Si on veut y contribuer, l' on devra procéder parétapes. Et le premier probléme qui se pose me paraît celui-ci: le texte de Marc xvi contient-il l'état le plus primitif ou faut-il recourir aux autres évangiles pour remonter à un stade plus archaïque de la tradition du tombeau vide? Certains diront peut-être que le probléme n'est pas reel et que Marc est évidemment premier, quelle que soit la prèhistoire du texte et son caractère historique ou légendaire. Mais le nombre de ceux qui pensent autrement n'est pas négligeable et, des deux côtés, on peut trouver son profit dans le dialogue. D'ailleurs, les textes propres de Matthieu, Luc et Jean, s'ils ne révèlent pas de traditions anciennes, apparaîtront comme des réflexions rédactionnelles et il me semble qu'on aurait tort de négliger totalement cette tradition appelée post-marcienne dans l'étude du texte de Marc.
A Critical Comparison of the Dualism in 1QS III, 13–IV, 26 and the ‘Dualism’ Contained in the Fourth Gospel
Authors: Charlesworth James H.
Published: February 2009

Qumran dualism and its possible relation to Johannine ‘dualism’ has been a subject of considerable interest and discussion. In the light of recent studies and with the subsidence of the Qumran fever, the time may be opportune for a fresh assessment of the evidence. In this paper we shall confine ourselves to the crucial passage in IQS iii, 13–iv, 26. After examining the type of dualism reflected there, we shall proceed first to investigate the Johannine ‘dualism’ sepqrately, secondly to draw comparisons and contrasts, and finally to ask whether we are thereby led to any conclusions about the provenance of the Johannine tradition.
Love your Enemies
Authors: Seitz O. J. F.
Published: February 2009

This study proposes a re-examination of the teaching of Jesus about showing love toward enemies, with a view to recovering if possible its historical background and original setting. As a first step to such recovery it appears necessary to consider numerous issues raised by form-critics and others regarding the present framework of the two compilations of sayings in which this teaching is preserved, namely the Matthean ‘Sermon on the Mount’ and its shorter Lukan counterpart, the ‘Sermon on the Plain’.
Anthropologischer Dualismus in den Hodayothé?
Authors: Hübner Hans
Published: February 2009

In dankenswerter Weise hat Egon Brandenburger das religionsgeschichtliche Problem der Herleitung der für Paulus konstitutiven Antithese Fleisch–Geist und des dazugehörigen Motivkomplexes neu aufgegriffen. Durch neue methodische Zielsetzung gelingt es ihm, die Theologie des Paulus von der Apokalyptik, von Qumran und von Philo her so anzuvisieren, daß sich zumindest neue fruchtbare Fragestellungen ergeben haben. Doch soll an dieser Stelle nicht auf Brandenburgers Konzeption als Ganze eingegangen werden. Vielmehr geht es hier lediglich um eine kritische Anfrage an seine Qumran-Interpretation, die m. E. einiger grundsätzlicher Korrekturen bedarf.
A Sign for Unbelievers: Paul's Attitude to Glossolalia
Authors: Sweet J. P. M.
Published: February 2009

In this paper there are three related concerns: first, to attempt an interpretation of I Cor. xiv. 20–5 against the background of Peter's activity in Corinth; secondly, recognizing the polemical nature of this passage and of the whole of I Cor. xii–xiv, to discuss the application of these chapters to modern Pentecostal phenomena; and, thirdly, to examine the conclusions of J. C. Hurd,1 which in both respects tell against mine.
The Hearing Formula in the Book of Revelation
Authors: Enroth Anne-Mart
Published: February 2009

The formula ’he or she who has an ear let him or her hear’ occurs eight times in the Book of Revelation. The formula will be called ‘Hearing formula’ (an invitation to hear). In German it is often called ’Weckformel’ or ‘Weckruf’. In the Book of Revelation the formula is used seven times in the second and third chapters in connection with the letters and once in the 13th chapter combined with an apocalyptic vision.
Paul and Jesus: Similarity and Continuity
Authors: Wedderburn A. J. M.
Published: February 2009

The ‘Paulus and Jesus’ seminar at the SNTS meeting at Trondheim in 1985 decided not to investigate the ‘sachliche Kontinuität’ between Jesus and Paul in their preaching and conduct at the following session, but rather the ‘sachliche Entsprechung’; this terminology was chosen because earlier studies, in particular of Paul's use of Jesus-traditions (by Dr N. Walter at Basel in 1984) and of the possibility that the Hellenists were a ‘bridge between Jesus and Paul’ (by Professor H. Räisänen in Trondheim), had, through no fault of the excellent and judicious papers of these two scholars,’ seemingly shown that thetraditionsgeschichtlichequestion implied by the term ‘Kontinuität’ had proved a blind alley. The purpose of the present study is, however, to show that the question of continuity is nevertheless a necessary one that cannot and should not be avoided, and moreover that it need not be quite as fruitless as might seem to be the case.
Israel und Kirclie in Römer 9
Authors: Rese Martin
Published: February 2009

Fraglos sagt Paulus in Röm 9 einiges über Israel und auch etwas über die Kirche, und ebenso fraglos spielt Rö;m 9 bei der Frage nach dem Verhältnis von Israel und Kirche eine Rolle – eine viel zu geringe, wenigstens gegenwärtig, wie jemand jüngst meinte, zu Unrecht, wie ich gleich hinzu-fügen möchte -. Doch wichtiger ist, zunächst und vor allem herauszufinden, was Paulus in Röm 9 tatsächlich über Israel und die Kirche gesagt hat. Das ist freilich keine leichte Aufgabe. Denn was genau das Thema ist, wie die Gedankenführung im einzelnen aussieht und was jeweils ein Ausdruck meint, das ist in Röm 9 noch schwerer zu erfassen als in Röm 10 + 11. Nicht umsonst hat einer der sorgfältigsten Ausleger von Röm 9–11 vom ‘rätselvollen Dunkel’ in Röm 9 gesprochen, und dieses Dunkel wird auch dadurch nicht heller, daß reformatorische Dogmatik unter Rückgriff auf Augustin in Röm 9 einenlocus classicusfür die PrädestMationslee fand und daß seit dem 19. Jhdt. solche dogmatische Verwendung von Röm 9 immer wieder energisch zurückgewiesen wurde. Vor über 100 Jahren ver-merkte ein Theologe, Röm 9 sei trotz der ‘verschiedenen neueren Commentare und biblisch-theologischen Erörterungen noch immer einecrux interpretum’; das läszlig;t sich heute wörtlich wiederholen.
Theophany and Parousia
Authors: Glasson T. Francis
Published: February 2009

The importance of the OT theophanies in relation to NT conceptions of the End has never been sufficiently realized. Again and again the prophets and psalmists spoke not merely of the Day of the Lord but they spelled this out in terms of a divine coming. Thus in Mic 1. 3 we read that ‘the Lord cometh forth out of his place, and will come down …’ Psa 96. 13 declares, ‘He cometh to judge the earth.’
The Evolution of the Johannine Eucharist
Authors: Perry John M.
Published: February 2009

It is evident to any serious student of the Fourth Gospel that its treatment of the Christian sacrament of the Eucharist is anomalous. The meaning of John 6.51b-58 is decidedly, even stridently, eucharistic. Yet, despite such obvious eucharistic intent, there is no Johannine account of the eucharistic institution such as we find in 1 Cor 11.23–5 and the later Synoptic accounts of the Last Supper (Mark 14.22–5; Matt 26.26–9; Luke 22.3–6).
Romans 2.14–16: A Stoic Reading
Authors: Martens John W.
Published: February 2009

Paul's problems with the law are notorious today; they were problematic in his own day too. Less notorious is Paul's view of nature. The two concepts come together in a unique passage in the Pauline corpus, one which seems to indicate that Paul knows of people, Gentiles no less, who do the law – though it is not certain what law – by nature. This contradicts much of what Paul says about Jewish inability to do the Mosaic law. I would like to argue, however, that Paul perceives this ability to do the law by nature as practically impossible. The basis for this argument is not a desire to save Paul from possible contradiction, but Stoic claims about the wise man, the only person capable of following the law of nature.