bluuebunny/crossref_metadata_2025 huggingface dataset:
The ‘Opponents’ in I John
Authors: Painter John
Published: February 2009

The question of the ‘opponents’ in 1 John has long been recognized as significant for the study of that ‘letter’. The great commentaries by Theodor Häring, R. Law and Rudolf Schnackenburg make the conflict with the ‘schismatics’ the key to their interpretations. Most recently Raymond E. Brown1 has presented a detailed account of the conflict in the context of the history of Johannine Christianity as the basis for his own commentary. I find myself in general agreement with the approach and position set out there. But I remain unconvinced on a number of important issues where I find that my views remain fundamentally unchanged,2 not through stubbornness I trust. These views will need further elaboration and defence in due course. Before doing this certain preliminary matters need to be dealt with.
Israel and Paul in Romans 7.7–12
Authors: Moo Douglas J.
Published: February 2009

The close relationship between sin and the law, a recurring theme in Romans 1–4 (3. 19; 4. 15; 5. 20), is given clearest expression in 7. 1–6. In language reminiscent of the discussion of sin in chap. 6, the law is pictured as a power from whose lordship believers find release in Christ (w. 4, 6) and as an instrument in the arousing of sinful passions which lead to death (v. 5). No wonder that Paul feels it necessary to defend the law from the charge that it is sin (v. 7; cf. v. 12), offering an explanation of the relationship between sin and the law which exonerates the latter (vv. 8–11).1This explanation takes the form of a narrative in which sin is cast in the role of the active culprit, while the law is pictured as a passive instrument, used by sin as a ‘bridgehead’ (άϕορμή–vv. 8, 11) to deceive and bring death.
The Earliest Christian use ofChristosSome Suggestions
Authors: Jonge M. De
Published: February 2009

Anyone who wants to say something about the earliest Christian use ofChristosshould start with the oldest written sources: the (genuine) letters of Paul.

1.1.1. Paul's use χριοτòς has been set out convincingly by N. A. Dahl1and W. Kramer.2The apostle uses the term very frequently: 270 out of the 531 occurrences of the word in the New Testament are found in the genuine letters of Paul.3He also uses it in combinations with other words: Jesus Christ, Christ Jesus, Jesus Christ the Lord; but never in the combination κúρως χριτóς.4Certain patterns can be recognized in the use of Jesus Christ and Christ Jesus and also in the use of the article with χριτóςbut nowhere with a clear difference in meaning.5Dahl says: χριτóς is never a general term; the word is also never used as a predicate. Paul never feels the necessity to state ‘Jesus is the Christ’; a genitive is never added (Paul does not use χριτòς κυριου or related expressions) and also Ίηιοṽςò Χριιτóς is not found.6
The Cambridge Pericope. The Addition to Luke 6.4 in Codex Bezae
Authors: Bammel Ernst
Published: February 2009

Cambridge people, incorrigible as they are, like to sing the praises of Cambridge. Sharing this obligation I select a subject that may be in tune with this theme. As a New Testament man I do not have to compass land and sea in order to find an association. What may fairly be described as a unique challenge given by Cambridge to New Testament studies is to be found in the University library. It is what may be called the pericope Cantabrigiensis, the addition to Luke 6. 4 in the Codex Bezae Cantabrigiensis, which runs as follows: On the same day he saw someone working on the Sabbath and said to him: man, if you know what you are doing, you are blessed, if you do not know, you are cursed and a law-breaker (τυτ⋯μέρᾳ θεασάμενός, τιναᾳγαζόμενον τσαββάτεπεναυτἅνθρωπε εμįν οδας τί ποιεις, μακάριος εεδį μεοįδας, ᾳπικατάρατος κᾳι παραβάτης ετοū νόμον).
Der Irdische Jesus im Johannesevangelium
Authors: Pokorný Petr
Published: February 2009

In seiner Studie ‘Jesu letzter Wille nach Johannes 17’ hat Ernst Käsemann ein Bild des Johannesevangeliums als das eines Dokuments einer Christo-logie des auf Erden schreitenden göttlichen Logos entworfen. Worte, die auf die Inkarnation hinweisen, wie 1. 14, deutet ernicht als Ausdruck der Selbsterniedrigung des Erlösers, sondern als ein Zeugnis seiner triumphie-renden Herrlichkeit, die die Barriere der Weltlichkeit überwindet und auch den sündigen Menschen erreicht.
Gesetz und Sünde: Gedanken zu einem Qualitativen Sprung im Denken des Paulus
Authors: Weder Hans
Published: February 2009

Das Verhältnis von Gesetz und Sände zu bestimmen, könnte ein historisches Unternehmen sein. Wenn jedoch im Anschluss an Paulus über dieses Problem nachgedacht wird, kann es nicht beim historischen Unternehmen bleiben. Entgegen einem Trend der gegenwärtigen Forschung, Paulus bloss noch historisch wahrzunehmen, will ich im Folgenden den Versuch machen, mich auch dem theologischen (und erst recht dem anthropologischen) Anspruch des paulinischen Denkens zu stellen.
L'Espace et Le Temps dans l'Évangile de Jean
Authors: Kieffer René
Published: February 2009

La critique historique au XIXes., surtout en Allemagne, perdit progressivement tout respect pour les données géographiques et chronologiques de l'évangile selon saint Jean. D. F. Strauss dans son fameux livre ‘Das Leben Jesu’ de 1835–36 pouvait considérer cet évangile comme un développement du mythe déjà présent chez les synoptiques, et cela dans un but apologétique et dogmatique. B. Bauer voyait en 1840 en l'auteur de notre évangile essentiellement un artiste, libre de créer de toutes pièces. F. C. Bauer, l'influent hégélien qui donna naissance à ce que l'on appelle ‘l'école de Tubingue’, fixa en 1847 une date tardive pour l'évangile de Jean, dans la seconde moitié du IIes., et le voyait entièrement dominé par une idée centrale sur Jésus, le combat entre la lumière et les ténèbres. La critique de Jean sous cette forme extrême perdit tout crédit le jour où l'on découvrit un fragment datant selon l'expertise d'environ l'an 130. Mais déjà E. Renan en 1863 dans ‘La Vie de Jésus’, sensibilisé par ses voyages en Palestine, se montrait moins sceptique que Strauss à l'égard d'au moins certaines données géographiques et chronologiques de Jean. Les oeuvres récentes (s'il est permis de s'en tenir à un rappel aussi schématique et de sauter de nombreux intermédiaries) sont, comme celles du début du XIXes. ou celles de certains adversaires de Strauss, plus attentives aux informations concrètes que nous fournit cet évangile spirituel. Même si l'on ne défend plus avec la même netteté qu'autrefois son origine apostolique, on y trouve bien des traits caractéristiques d'une information sérieuse, souvent indépendante des synoptiques, qui semble remonter très haut. Comme arrièrefond on envisage aujourd’hui moins souvent un milieu exclusivement hellénistique qu'un enracinement juif et même nettement palestinien, du moins pour certaines couches des matériaux rassemblés. Quelle que soit l'histoire concrète d'une évolution à l'intérieur de ce qu'on nomme ‘communauté johannique’ ou ‘école johannique’, on admet volontiers que pour bien des indications géographiques et chronologiques cet écrit, qui reflète différents conflits difficiles à saisir, est plus crédible que les synoptiques.
Paul: Law and Salvation
Authors: Larsson Edvin
Published: February 2009

From F. Chr. Baur and onwards, New Testament scholarship has laid strong emphasis on the difference between the Paul of the letters and the Paul of Acts. A few examples will suffice to illustrate this approach. The real Paul, the Paul of the letters, claims to be an apostle. In Acts he is depicted as subordinate to the Twelve, for whom the title apostle is reserved. In Galatians and Romans Paul takes up a strongly polemical attitude to the Jewish torah and to circumcision. The Paul of Acts circumcizes Timothy (16. 3). And he declares his solidarity with the law, the prophets and the people of Israel (23. 6; 24. 14 f.; 26. 6, 23; 28. 21). In his epistles Paul strongly emphasizes the significance of the death of Christ. He proclaims its atoning effect for all mankind (Rom 3. 24 ff.; 5. 6 ff. 1 Cor 1. 18 ff.; 15. 3; 2 Cor 5. 18 ff.; Gal 3. 13). The author of Acts seems to regard the suffering and death of Jesus, the servant of God, almost as a test, which he had to undergo before ‘entering upon his glory’. To be sure, the death of Christ is also by Luke described as the act through which he won the church for himself (20. 28). And the missionary message in Acts contains the statement that he died according to the Scriptures (3. 18; 13. 27–29). It is, nevertheless, obvious that the death of Christ does not receive the same comprehensive interpretation in Acts as in the Pauline epistles.
Das Bekenntnis des Paulus zur Hoffnung Israels nach der Apostelgeschichte des Lukas
Authors: Haacker Klaus
Published: February 2009

An vier Stellen der Apostelgeschichte des Lukas (Apg 23. 6; 24. 15 f.; 26. 6 f.; 28. 20) beteuert der angeklagte Apostel Paulus, daß er nur ‘wegen der Hoffnung Israels’ vor Gericht stehe. Wie ist diese Beteuerung zu verstehen? Was besagt sie im Kontext der erzählten Handlung? Und was bedeutet sie für den Erzähler Lukas und für die Leser seines Werkes? – Eine Klärung dieser Fragen ist exegetisch geboten; denn die auffällige Wieder-holung ist ja als schriftstellerischer Hinweis auf die Wichtigkeit der Sache zu werten.
Elijah and Moses in Mark's account of the Transfiguration
Authors: Thrall Margaret E.
Published: February 2009

The story of the Transfiguration has received some attention in the past few decades, and the significance of Elijah and Moses has not been neglected. But their prominence in the Marcan narrative has not always been sufficiently recognized, and where it has been recognized it does not seem to have been correctly evaluated.
TheGospel of Peterand Canonical Gospel Priority
Authors: Brown Raymond E.
Published: February 2009

A frequent source of consolation among Christians is that, while they do not have the same attitudes towards creeds, liturgies, or church structures, they all share the same canon of the NT. That common heritage might seem to be reinforced by B. S. Childs' recent insistence, or even hyper-insistence, on canonical dimensions in studying NT text questions, in interpreting individual NT books, and in evaluating the whole collection. In point of fact, despite Childs's emphasis (which, while exaggerated, makes some very important points), scholarship has gone in the opposite direction. For various reasons and from various vantage points, the validity and value of the NT canon are being seriously questioned.
Toward a Post-Critical Paradigm
Authors: Martin James P.
Published: February 2009

This paper explores some relations between dominant scientific Paradigms and hermeneutical schemas currently used in analyses of the history of biblical interpretation.
Rhetorical Situation and Historical Reconstruction in 1 Corinthians
Authors: Fiorenza Elisabeth Schüssler
Published: February 2009

In the past fifteen years or so New Testament scholars have sought to balance the predominantly historical orientation of biblical studies with insights and methods derived from literary studies and literary criticism. In addition, discussions of hermeneutics and pastoral ‘application’ have attempted to replace the overall framework of meaning that has been eroded by the eclipse of biblical theology understood as salvation history. Finally, the studies of the social world of early Christianity have focused anew on the social-political situation and economic-cultural conditions of the New Testament writers and their communities. However, these discussions have not yet led to the formulation of a new integrative paradigm in biblical interpretation. This paper seeks to contribute to this three-pronged discussion by utilizing rhetorical criticism for the interpretation of Paul's first extant letter to the community of Corinth. My main goal is thereby not to add a ‘new interpretation’ to the many variant readings of 1 Corinthians but to explore the questions, methods, and strategies involved in the interpretation of the letter.
The Acts of the Apostles and the Beginnings of Simonian Gnosis
Authors: Lüdemann Gerd
Published: February 2009

The person of Simon encountered in Acts 8 has been a controversial figure ever since the rise of historical criticism. The range of opinions in the history of research varies from denying his existence to regarding him as the instigator of the gnostic movement that threatened the nascent early church in the second century. These contradictory results reflect the particular difficulty of the Simon question, which consists not least in the span of time that lies between the two oldest sources (Acts and Justin). Furthermore, an orderly report of Simon's gnostic teaching is encountered first in Irenaeus. In modern research, Simon Magus has been treated more or less as a test case for the larger question about gnostic backgrounds of the NT or about the existence of a first century Gnosis. With conscious or unconscious reference to this first century Gnosis, the majority of investigators (especially of German origin) has affirmed the existence of a first-century Gnostic Simon, and has neglected the above mentioned chronological problem. Only recently has the following judgement begun to gain dominance: ‘All attempts so far made have failed to bridge the gap between the Simon of Acts and the Simon of the heresiologists.’ This statement points to the lack of Simon's companion Helen (= ἔννοια) in Acts 8 and to the fact that the expression ‘great power (of God)’ (Acts 8. 10b) is not gnostic as such.
The Literary Background of Acts 1.1–14
Authors: Palmer D. W.
Published: February 2009

In composing the opening paragraph of Acts, Luke has drawn on four main literary forms: prologue, appearance (epiphany), farewell scene, and assumption. However, these forms do not provide the basis for a rigid subdivision of the passage, Acts 1. 1–14. In what follows, the literary background of each of the forms will be analysed. And it will be seen how Luke has combined features of the various forms, in order to create a unified introduction to the book of Acts as a whole.
Der Aufbau der Bergpredigt
Authors: Bornkamm Günther
Published: February 2009

Vor reichlich 50 Jahren erschien M. Dibelius' ‘Formgeschichte des Evangeliums’ und R. Bultmanns ‘Geschichte der synopt. Tradition’. Das Gedenken an diese beiden großen Gelehrten wäre gewiß der gegebene Anlaß, in dem Eröffnungsvortrag unserer diesjährigen Konferenz ihr für unsere Wissenschaft bahnbrechendes Werk angemessen zu würdigen. Doch habe ich es vorgezogen, nicht einen Gedenk-und schon gar nicht einen Jubiläumsvortrag zu halten, sondern möchte versuchen, auf dem von den Altmeistern der Formgeschichte (FG) offen gelassenen und nur ansatzweise bestellten Feld der sogenannten Redaktionsgeschichte einige Schritte weiterzugehen.
Zur Struktur Gnostischen Denkens
Authors: Böhlig Alexander
Published: February 2009

M. Heideggers Wort ‘Die Wissenschaft denkt nicht’ ist insofern berechtigt, als in diesem Satz Denken die In-Frage-Stellung der fundamentalen Grund-lagen bedeutet. C. F. v. Weizsäcker stimmt von der Naturwissenschaft aus Heidegger zu, da die Physik nicht danach fragt, was Materie ihrem Wesen nach ist, sondern die sie betreffenden Gesetze erarbeitet. Auch gewisse Sparten der Geisteswissenschaften verfahren so, z. B. wenn der Linguist Regeln aufstellt oder der Texteditor Handschriften vergleicht und verwertet. Aber gerade in den geisteswissenschaftlichen Disziplinen ist die technische Arbeit meist so eng mit der Interpretation verbunden, daß theologische, religionswissenschaftliche und philosophische Grundfragen auch vom Philologen gestellt werden müssen. Auch bei der Erforschung von Gnosis und Gnostizismus ist dies der Fall, so daß hier eine Trennung von philologischer und religionswissenschaftlicher Arbeit nur zu Fehlschlüssen führen würde.
Daniel 7, 12 and the New Testament Passion-Resurrection Predictions
Authors: Schaberg Jane
Published: February 2009

In this article I hope to show that a careful reading of Daniel 7, 12 and of aspects of the midrashic traditions associated with that text can throw new light on the Synoptic and Johannine passion-resurrection predictions. It suggests that an early interpretation of elements of these sayings can be recovered, an interpretation based on an implicit identification of one like a son of man with those whom the author of Daniel considers the members of the true Israel, in their suffering and in their triumph.
Right and Left: the Implications For Matthew 25.31–46
Authors: Court J. M.
Published: February 2009

The antithesis between right and left is a commonplace idea of our modern world. It is hardly surprising that something so basic to human description and behaviour should have figured extensively in the ancient Near East and the Classical world as well. But, while there are advantages in an idea which crosses geographical and temporal frontiers so readily, there are disadvantages too, if it is necessary to reach any precision in meaning. So when we read in Didache 12. 1 of ‘right and left understanding’, the expression may not seem to require a second thought, or a commentator's attention. And yet, unless there is some clue in the context, any further deliberations merely serve to increase the puzzlement about what is meant.
Patristic Quotations and Gospel Sources
Authors: Glover Richard
Published: February 2009

Years of research on the sources of the gospels of Matthew and Luke led long since to three conclusions which many of us still find valid, first, that both these authors used our gospel of Mark; second, that they both used another source, commonly called Q; third, that each also used a source unknown to the other, and these two sources have been named M and L respectively. But about the nature of Q, M and L there are plenty of unanswered questions - such as, were they single sources or does each name cover several sources which we cannot easily disentangle from one another? Were they written or oral? How accurately do Matthew and Luke, who abbreviate Mark, quote their other sources? The language of Q was Aramaic; was the same true of other sources?
The Translation of Oϒn in the Old Latin Gospels
Authors: Parker D. C.
Published: February 2009

This study became necessary in the course of my work on Codex Bezae. I wished to ascertain the degree of consistency with which the version used one Latin word to translate one Greek one, in order to find differences between the Mss, to assess their usefulness in supporting Greek readings, and to place the relation between the two columns of Codex Bezae in a new light. The advantages in choosing οὖν were, first its frequency, second its insignificance, with the implication that a reviser would pay little or no attention to it. The disadvantage is that it is not used uniformly, being shunned by Mark but embraced by John.
Pauline Controversies in the Post-Pauline Period
Authors: Barrett C. K.
Published: February 2009

The theme is one that could easily be allowed to develop into a history of the apostolic age. I hope to keep it within reasonable bounds by approaching it in the main from one angle only. Like most of the great figures of the past, Paul is known to us both as a historical and as a legendary figure, and it is my intention in this paper to consider in a small way not only how the real Paul and the legendary Paul illuminate each other, but also how, between them, they cast a measure of light upon an obscure period.
Zu den sogenannten Sätzen Heiligen Rechts
Authors: Berger Klaus
Published: February 2009

Im Zusammenhang mit Gesetzesauslegungen Jesu begegnen in der synoptischen Tradition Sätze, füur die E. Käsemann in dieser Zeitschrift erstmalig den Terminus ‘Sätze heiligen Rechts’ entwickelt hat. Den Ausgangspunkt für die Bestimmung derartiger Satzformen bildete die grundlegende formgeschichtliche Untersuchung R. Bultmanns. Unter Herrenworte zählte Bultmann neben Logien, prophetischen, apokalyptischen und ‘Ich’-Worten als 3. Gruppe ‘Gesetzesworte und Gemeinderegeln’. Diese Einteilung wurde freilich in erster Linie nach inhaltlichen Gesichtspunkten vorgenommen; die sprachlichen Formen blieben von untergeordneter Bedeutung. Zu der genannten Gruppe III rechnete Bultmann 1. Worte, die zum Gesetz oder zur jüdischen Frömmigkeit Stellung nahmen, 2. Sätze, ‘die als ersten Teil eine Bedingung und als zweiten Teil einen Imperativ oder eine Aussage (manchmal ein Futurum) enthalten, die den Sinn einer gesetzlichen Bestimmung hat’.—In diesem Zusammenhang werden dann auch die Antithesen der Bergpredigt behandelt. Andererseits aber rechnet Bultmann 3. unter Gesetzesworte auch diejenigen, die ‘mittels eines Schriftwortes oder doch unter Berufung auf die Schrift die neue Anschauung gegenüber der alten rechtfertigen oder begründen’— dazu kann dann Bultmann Mt. v. 17 ebenso zählen wie Mk. xii. 26–7. Die Kriterien für die Einordnung unter Gesetzesworte waren rein inhaltlicher Art gewesen: Es handelt sich um Worte, die zum atl Gesetz Stellung beziehen, sie können auch in ähnlich kasuistischem Stil abgefaßt sein.
The Form and Function of the Proclamations to the Seven Churches (Revelation 2–3)1
Authors: Aune D. E.
Published: February 2009

A satisfactory solution to the twin problems of the internal literary structure of the proclamations to the seven churches in Rev 2–3, and the external literary form to which they have the closest generic relationship continues to challenge New Testament scholarship. It is of course theoretically possible to limit a literary analysis to the texts in Rev 2–3 based on intrinsic criteria alone. In practice, however, most analyses have been dialectical attempts to understand the intrinsic literary features of the seven proclamations in the light of the clues provided by one or another comparable literary form. This kind of contextual investigation is unavoidable for Rev 2–3 in view of the many repetitive and formulaic words and phrases which, in addition to denotative or designative meanings, have a variety of connotative or associative meanings requiring exploration and assessment. Some recent candidates include the revelatory letter, prophetic speech forms, the covenant formulary or one of the types of Greek oratory.
Principles for Interpreting the New Testament Soteriological Terms
Authors: Marrow Stanley B.
Published: February 2009

Our redemption by the death of Christ on the cross is summed up in the credal statement of 1 Corinthians 15.3, ‘that Christ died for our sins (ύπέρ τν άμαρτιν ήμν)’, or very simply ‘for us (ύπέρ ήμ⋯ν)' (Rom 5.8). The meaning of this ύπέρ could be either vicarious: he died in our place; or atoning: he died on our behalf. But, whereas the ‘for our sins’ formula can be understood only in the atoning sense, the ‘for us’ one can be taken in both the vicarious and the atoning sense. Moreover, the ‘for us’ formula is logically — though not necessarily chronologically — prior to the ‘for our sins’ one. The latter might well have had its origin on Palestinian soil under the influence of Isaiah 53. 4–5,10.
Another Look at KeΦaΛh in 1 Corinthians 11.3
Authors: Fitzmyer Joseph A.
Published: February 2009

The 1 Corinthians passage, in which Paul insists that a woman praying or prophesying in the Christian assembly should have her head covered (11.2–16), has been said to be ‘in its present form hardly one of Paul's happier compositions. The logic is obscure at best and contradictory at worst. The word choice is peculiar; the tone peevish.’ On an earlier occasion I addressed myself to the interpretation of one of the difficult phrases in this passage, and I now turn to another one in v. 3 because some recent discussion of this verse may be obscuring its basic thrust and because some evidence relevant to its meaning has not been considered. It has to do with the sense in which Paul uses κεφαλή in this verse, which reads:
Paul and the Parousia: 1 Corinthians 15.50–57 and 2 Corinthians 5.1–5
Authors: Perriman A. C.
Published: February 2009

1 Cor 15.50–57 is frequently cited as evidence that Paul expected to be alive at the parousia, chiefly on the basis of the distinction in v. 52 between ‘the dead’ who ‘will be raised imperishable’ and ‘we’ who ‘will be changed’. Paul ‘expects that at the parusia he himself will not be among the dead (of whom he speaks in the third person), but among the living (of whom he speaks in the first person)’. There are, however, a number of factors that persuade us to question this conclusion.
Romans 13.1–7: A Test Case for New Testament Interpretation
Authors: McDonald J. I. H.
Published: February 2009

It is hardly necessary to emphasise the problematic nature of this passage. Its tragic misuse, in past and present, in the interests of supporting oppressive regimes and suppressing protest can neither be denied nor condoned. It is easy to lay the blame for such abusesat the door of non-contextual literalism, with its hidden agenda of endorsement of the status quo. Liberal interpreters, however, also work with a hidden agenda and cannot be allowed to assume that they know from the outset the ‘right’ interpretation of the passage.That is why we have described it as a test case for New Testament interpretation. It is not simply that the passage is being tested. Thetest is whether New Testament hermeneutics is able to handle acase as difficult and controversial as Rom 13. 1–7 while remaining true to its principles and without resorting to emergency procedures, such as drastic surgery!
The Parable of the Vine in Odes of Solomon 38.17–19?: A Response to Richard Bauckham
Authors: Franzmann M.
Published: February 2009

In a previous issue of NTS, Richard Bauckham suggests that Acta Thomae 146 contains a lost parable of Jesus about a vine. The second section of the article comprises a study of Odes of Solomon 38. 16–18 (17–19), in which Bauckham proposes to find certain traces of the same parable. In this short note, I shall be concerned principally with this section of Bauckham's article.
‘His Blood be Upon Us and Upon our Children’: A Matthean Double Entendre?
Authors: Cargal Timothy B.
Published: February 2009

One of the most troubling statements of the New Testament is to be found at Matt 27. 24–25, part of the special Matthean material of the Passion Narrative in the First Gospel:
Style and Text in the Lucan Narrative of the Institution of the Lord's Supper (Luke 22.19b–20)
Authors: Petzer Kobus
Published: February 2009

The importance of the style of authors in solving textual problems in the Greek New Testament is without dispute in New Testament textual criticism today. It is an acknowledged part of every version of the eclectic method currently in use, although it does not always carry the same weight in the different versions of this method. However, when one turns to the practice of textual criticism, it becomes apparent that this aspect of text-critical methodology is not without its problems. Not only has it been shown by critics of UBS/NA26that an author's style is often overlooked by the editors of these texts,3but when one pages through theTextual Commentarythe problems of putting this criterion into practice become clear, since it is sometimes acknowledged that other evidence forced the editors to print a reading which does not display the general style of an author.
Wunder und Christologie
Authors: Becker Jürgen
Published: February 2009

Es ist zur Zeit eine liebgewordene Gewohnheit, auf die drückende Last des noch ungelösten johnneischen Rätsels hinzuweisen. Kein anderer als Ernst Käsemann hat dieses jüngst erneut zum Ausdruck gebracht; freilich nicht ohne zugleich seines Rätsels Lösung zu umreißen. Daß sein viel beachteter Diskussionsbeitrag vor allem Rudolf Bultmann mit seiner Deutung des Johannesevangeliums zum Gesprächspartner wählt, ist die einzing angemessene Entscheidung. Dabei läßt sich die Antwort des gegen seinen Lehrer rebellierenden Schülers in ihrer Gegensätzlichkeit zum Wort des Meisters kaum extremer denken. Solche Antithetik ist für den Exegeten allemal ein Stachel, der zu erneuter Textinterpretation reizt. Dabei gilt es festzuhalten, daß dieser Gegensatz neben dem historisch-exegetischen auch seinen theologiegeschichtlichen Aspekt besitzt: Bultmann interpretiert mit Hilfe der durch die Existentialanalyse bereitgestellten Begrifflichkeit und zu einem nicht unwesentlichen Teil auch unter Rückgriff auf die Paradoxchristologie Sören Kierkegaards. Käsemann hingegen greift auf die alte liberale Johannes-Interpretation zurück, wenn er den johanneischen Christus als über die Erde schreitenden Gott darstellt. Der Aufweis theologiegeschichtlicher Bedingtheit sollte dem Exegeten stets ein Achtungszeichen sein. Doch ist über die Angemessenheit der herangezogenen Interpretationshilfen damit noch nichtentschieden. Allerdings müssen die Denkmodelle im Blick auf den auszulegenden Text ihre Bewährungsprobe bestehen. Diese Kritik soll an einem entscheidenden Punkt johanneischer Theologie vorgeführt werden, nämalich an dem Verhältnis von Wunder und Christologie.
Zölibat in Qumran?
Authors: Hübner Hans
Published: February 2009

Nach Mt xix. 12 hat Jesus von solchen gesprochen, ‘die sich um der Königsherrschaft der Himmel willen zu Eunuchen gemacht haben’. In diesem Wort kommt nach Ethelbert Stauffer in erschreckendem Maße die Qumranisierung der Jesustradition innerhalb der synoptischen Tradition zum Ausdruck. Sei doch gerade der Matthäuskreis für diesen Prozeß in besonderer Weise typisch und verantwortlich. Im Gegensatz zu Jesus, seiner ritterlichen Stellung zur Frau und seiner hohen Meinung von Liebe und Ehe kämen hier allerlei fromme Frauenverächter und Ehepessimisten zu Worte, die den Geist kleiner Moralisten verraten. Hier, so meint Stauffer, finden wir in einem Maschalwort zum Ruhme des frommen Eheverzichtes ‘Geist vom Geiste der Essener’.
Paul, Philemon and the Dilemma of Christian Slave-Ownership
Authors: Barclay John M. G.
Published: February 2009

By any standards, discussion of Paul's reaction to slavery and slave-ownership is exceptionally complex and controversial. There are more than enough difficulties in attempting to grasp the true character and significance of slavery in the Graeco-Roman world of the first century, due not merely to the fragmentary and one-sided nature of our evidence but also to the deep-rooted political and philosophical commitments which influence almost every significant treatment of the topic. But to discuss Paul in relation to slavery is to add further complications. If, with the majority of scholars, we bracket off Col 3. 22–4. 1, Eph 6. 5–9, 1 Tim 6. 1–2 and Tit 2. 9–10 as Deutero-Pauline, we are left with comparatively few texts which refer directly to the institution of slavery: Gal 3. 28 (cf. 1 Cor 12. 13), 1 Cor 7. 21–24 and the letter to Philemon are all that remain. But even these texts contain sufficient complexities and ambiguities to render an assessment of Paul's view of slavery far from straightforward. Moreover, varying ideological commitments play a significant role in interpretation here too.
Was Meinen wir Eigentlich, Wenn wir Sagen ‘Gott Sandte Seinen Sohn…’?
Authors: Schweizer E.
Published: February 2009

Chr. Maurer hat schon 1965, ‘aus der Anfechtung unserer Zeit heraus’ (S.3), dazu aufgerufen, angesichts einer ‘in der Sache begründeten Freiheit (der neutestamentlichen Zeugen), in historischer und methodologischer Hinsicht so unbekümmert zu reden’ (S.12), der ‘uns bedrängenden theo-logischen Wahrheitsfrage’ (S.11) ‘vor (uns) selbt und vor andern … in ehr-licher Weise Rede und Antwort zu stehen’ (S.8). Wenn ‘in diesem Jesus Gott selbst gehandelt hat’, dann ist er ‘von alien Mythen …, aber auch von allem, was Menschen sich unter dem letzten “Sein” vorstellen, so zu unter-scheiden wie der Schöpfer von der Schöpfung’(S. 12), und doch soil ‘dieses Geschehen denkbar sauber erarbeitet, sprachlich klar formuliert und verstandlich weitergegeben werden’ (S. 16). Darum reden die neutestamentlichen Zeugen ‘missverständlich’ und ‘nehmen die sich darbietenden unpassenden oder doch nur halbwegs passenden Bilder, Redewendungen und Vorstellungen auf’, ‘aber sie machen zugleich durchsichtig, wie missverständlich all ihr Reden notwendigerweise sein muss’ (S. 17). Damit ist das Programm umschrieben, das ich hier anhand der Redewendung ‘Gott sandte seinen Sohn, damit (er die Welt rette)’ in Gal 4. 4–5; Rom 8. 3; Joh 3. 16,17; 1 Joh 4. 9 bedenken möchte.
Paul and the Eucharist
Authors: Maccoby Hyam
Published: February 2009

The earliest New Testament account of the institution of the Eucharist is found in 1 Cor 11. 23–30. The first important point to consider is whether Paul is claiming to know about Jesus' eucharistic words through a personal revelation, or through a tradition handed down to him from the leaders of the Jerusalem Church. I shall argue that the view of earlier scholarship (e.g. Loisy and Lietzmann) that Paul is speaking here of a personal vision has been too easily dismissed.
Der Nachfolgewillige Schriftgelehrte
Authors: Kiilunen Jarmo
Published: February 2009

Ob der schriftgelehrte Nachfolgekandidat in Mt 8. 19–20 von Jesus angenommen oder abgewiesen wird, ist eine umstrittene Frage. Neulich hat J. D. Kingsbury für die letztere Alternative entschieden Stellung genommen.
John the Baptist and Jesus: History and Hypotheses
Authors: Murphy-O'Connor Jerome
Published: February 2009

The most recent addition to the library of books on John the Baptist is that of Josef Ernst,Johannes der Taufer, Interpretation-Geschichte-Wirkungsgeschichte. Like many of its predecessors, it is wide-ranging in scope, extensive in documentation, thorough in analysis, and clear inits conclusions. But also like them it has its blind spots. There are questions thatarenot asked, and answers that are given too glibly. In both cases we are deprived of valuable information.
‘Pastoral Care’ in the Thessalonian Church
Authors: Malherbe A. J.
Published: February 2009

This paper seeks to shed some light on 1 Thess 5.14–15, Paul's command to the Thessalonians to ‘admonish the disorderly, comfort the faint-hearted, help the weak, be patient with all’, and not to retaliate. In an earlier study, I focused primarily on Paul's role in nurturing the Thessalonian church. Here, I wish to develop what I discussed only very briefly in that study about the Thessalonians' own care for each other.
Die Bedeutung der wiederentdeckten Weisheitsschrift aus der Kairoer Geniza Für das Neue Testament
Authors: Berger Klaus
Published: February 2009

Im Jahre 1969 stieß ich bei der systematischen Lektüre jüdischer Zeitschriften des 19. und beginnenden 20. Jahrhunderts an zwei Stellen auf Fragmente eines hebräischen Textes weisheitlichen Charakters aus der Kairoer Geniza. Es handelte sich um Fragmente, die Harkavy in der REJ 1903 (und in demselben Jahre in Ha-Mizrach in Krakau) und die Schechter in der JQR 1904 abgedruckt hatten, nur einen Text davon mit Übersetzung. Der Text wird von den hs. Fragmenten in babylonischer Punktation geboten. Ich fand heraus, daß Lazare Belleli das längere Fragment in einer eigenen Publikation bereits als ‘Un nouvel Apocryphe’ in Jahre 1904 besprochen hatte und ein Entstehungsdatum zwischen 70 und 135 nach Chr. annahm. Danach aber hat niemals wieder jemand sich zu dieser Schrift geäußert, und sie ist in Vergessenheit geraten. - Ich habe dann 20 Jahre lang über diese Schrift recherchiert, Experten befragt und alle nur möglichen Analogien gesammelt, um eine Datierung des interessanten Inhalts möglich zu machen.
Interpolation in the Epistles: Weighing Probability
Authors: Munro Winsome
Published: February 2009

In my book Authority in Paul and Peter: The Identification of a Pastoral Stratum in the Pauline Corpus and 1 Peter, I claim to have established not certainty, but a balance of probability, that an extensive layer of Pastoral-type redaction overlies this literature. I did so on the basis of an accumulation of converging lines of evidence which came to light in applying different kinds of criteria to relevant passages. Something I did not do, which I propose now to consider and illustrate, is how to weigh degrees of probability that particular passages are later addition or interpolations, whether they can be connected with the Pastoral Epistles or not.
John 18.31 and the ‘Trial’ of Jesus
Authors: Michaels J. Ramsey
Published: February 2009

The statement of the Jewish authorities to Pontius Pilate in John 18. 31b, ‘It is not lawful for us to kill anyone’, is commonly regarded as a key to the historical reconstruction of the trial and execution of Jesus. If it means — as it is usually understood to mean — that Roman law did not permit the Jewish Sanhedrin to carry out the death penalty in capital cases, then it explains what is otherwise unexplained in the synoptic Gospels: i.e. why, if Jesus was convicted by the Sanhedrin, was he delivered to the Romans for another trial, and for death by crucifixion? Why was he not simply stoned to death at the command of the Sanhedrin, as the Jewish law required (cf. Lev 24. 16)? The narrator's parenthetical comment in John 18. 32 seems to bear out this interpretation: the fact that the Jews were not allowed by the Roman government to execute Jesus meant that he would die by being ‘lifted up’ on a cross - a distinctively Roman method of execution (cf. John 3. 14; 12. 32–33).
Partakers in Christ (Hebrews 3.14)
Authors: Nardoni Enrique
Published: February 2009

The translation of Heb 3.14 has been a matter of dispute. The problem lies in the ambiguity of the Greek μἐτοχοι τον χριστον. Some, like Spicq, render the clause ‘we are partners with Christ’ in the sense of companionship. The meaning would be like that of τοὺς μἐόχους σου (‘your companions’) in 1.9. Others, such as Westcott, prefer ‘partakers of Christ’ in the sense of ‘having part in him’ as in the ἔπepsilon;ις μἐρôς μἐ’ ὲμον of John 13.8. Finally others, such as O. Michel, see in it an inclusive sense encompassing both companionship with and participation in Christ.
Paul's Letter to Philemon
Authors: Winter Sara C.
Published: February 2009

The Pauline epistle known as Philemon is generally understood to be a letter written by Paul to a slaveowner on behalf of the runaway slave Onesimus requesting that the latter be allowed to return without penalty to the household in which he served. This article proposes a new interpretation of the letter that differs from the traditional in four major points: (1) the letter is written to a church, a congregation of which the individual addressed in the main body of the letter is a member; it is not a personal letter. (2) the slave Onesimus is with Paul in prison because he was sent there by the individual addressed in the main body of the letter (probably Archippus) on behalf of the Colossae church; Onesimus did not run away. (3) Paul writes to request that Onesimus be released from his obligations in Colossae in order that he might remain with Paul to work in the church in a Christian ministry. (4) Paul makes clear that Onesimus is no longer to be considered a slave within the Christian community, and separately suggests Onesimus be manumitted.
The Parable of the Judge and the Widow (Luke 18.1–8)
Authors: Freed Edwin D.
Published: February 2009

In recent studies of the parables, including some of those dealing with the judge and the widow, there has been an overemphasis on philosophical-theological and existential meaning. At the same time, there has been a lack of concern for the writers' vocabulary, methods when dealing with sources, and style and literary methods as these things relate to the study of parables. Such things, rather than the meaning of the parable, are my primary concern in dealing with the parable of the judge and the widow.
The Eye is the Lamp of the Body (Matthew 6.22–23=Luke 11.34–36)
Authors: Allison Dale C.
Published: February 2009

The most significant recent contribution to the understanding of Matt 6. 22–23 (= Luke 11. 34–36: Q) comes from Hans Dieter Betz. In his article on ‘Matthew vi.22f. and ancient Greek theories of Vision’ Betz claims to find in the pre-Socratics, in Plato, and in Philo the clues by which the enigmatic logion about the eye as the lamp of the body can best be elucidated. He directs attention to the following texts in particular: (1) Plato, Timaeus 45B–46A. In discussing the creation of the human body by the gods, Plato speaks of the ‘light-bearing eyes’(φωσφόραμματα), and he asserts that, within the human eye, there is a type of fire, a fire which does not burn but is, as Bury translates, ‘mild’. When we see, this fire, which is both ‘pure’ (είλıκρωές) and ‘within us’ (έντòς ὴμῶν), flows through the eyes and out into the world, where it meets the light of day. Now since like is attracted to like, the light of the eyes coalesces with the light of day, forming one stream of substance. And then, to quote Plato, ‘This substance, having all become similar in its properties because of its similar nature, distributes the motions of every object it touches, or whereby it is touched, throughout all the body, even unto the soul, and brings about the sensation which we term seeing.’ In fine, we see because we have within us a light that streams forth through our eyes.
The Literary Character of New Testament Greek
Authors: Turner Nigel
Published: February 2009

One reason why the New Testament language was once thought to constitute a backwater from the main stream of Greek literature, and was allotted a place of its own, was that it apparently differed so much from the literature of its period and created no formal precedents in style for later Christian or secular literature. The matter is well discussed by N. W. Lund, who refers to Franz Overbeck's opinion and the subsequent views of E. Norden as far as the Gospels, Acts, and the Epistles are concerned. Opinion during the present century no longer sees the NT language as a backwater but stresses its affinities with the vernacular. However, one may feel concerned that the literary elements in this language should not be overlooked. With a message appealing to all humanity, the NT not surprisingly is sometimes colloquial and even uses slang in one or two words, so that it is little wonder if there is a tendency at the present time to assume that its language is much closer to the non-literary Koine than to the cultured Greek of the period.
Stepmothers, Concubines and the Case of Iiopneia in 1 Corinthians 5
Authors: De Vos Craig Steven
Published: February 2009

Previous attempts to explain the case of πορνεία in 1 Cor 5 have inadequately addressed the social and legal consequences of the relationship and the motivation of the individuals. When these are considered from the perspective of Roman law and customs it is more likely that the woman was theconcubinaof the man's father, not his stepmother. As such, the relationship was unusual but it was not considered illegal or immoral by the Corinthians. Paul, however, would not have understood the difference and thus saw it as.πορνεία
MS. 88 as Evidence for a Text without 1 Cor 14.34–5
Authors: payne Philip B.
Published: February 2009

This critical note explains the most likely origin of the dislocated text at the end of 1 Corinthians 14 in the Greek twelfth century AD minuscule 88.1 There are four distinctive features of this passage in ms. 88.

1) Cor 14.36 follows immediately after 14.33.

2) Cor 14.34–5 follows 14.40.

3) Cor 14.34—5 is a distinct unit separated from v. 40 by a double slash on the base line in the space normally occupied by letters. The words on each side of this double slash are much farther apart than any other adjacent words on this page, so the original scribe must have inserted the double slash before writing w. 34–5. (See line 15 of the enlarged photograph, p. 158.) The end of v. 35 coincides with the end of a line. (See line 22 of the enlarged photograph.) Nothing follows on this line after its closing punctuation dot,2 even though each of the remaining three lines on this page extends one or two more letters beyond this dot. The next line, which begins chapter 15, is the only line on this page to be indented.3

4) There is a corresponding but smaller double slash above the last letter of 14.33.4 (See line 6 of the enlarged photograph.) It is placed at a sharper angle than the double slash before vv. 34–5 to help it fit between the lines of text. Another larger double slash, at the same level as the Greek letters on the last line of v. 33, is in the right margin where it is easy to see.
Eine Spurensuche anhand von Joh 5.1–18 Bemerkungen zu Wachstum und Wandel der Heilung eines Lahmen
Authors: Labahn Michael
Published: February 2009

Die narrative Analyse von Joh 5 läßt thematische Wechsel und Sprünge im narrativen Fluß erkennen. Zudem zeigen einige Partien starke Affinitäten mit der erzählerischen und theologischen Konzeption des Johannesevangeliums, so daß sich eine Entwicklung der Heilungs-geschichte in drei Phasen differenzieren läßt.
On the Social Setting of the Revelation to John
Authors: Slater Thomas B.
Published: February 2009

Revisionists have argued that no empire-wide persecution of Christians occurred in the late first century and that Domitian was neither a persecutor of Christians nor an evil, incompetent ruler. This essay agrees with those points but also argues that a closer examination of extant Roman and Christian late first/early second century writers demonstrates that Christians were held in low esteem and suffered in Roman society because of their religious convictions. This study argues that Revelation was a Christian response to religio-political pressures by indigenous Asian pagans upon Christians to conform to traditional social practices in Roman Asia.
Der Menschensohn in Lukas 12.8
Authors: Hoffmann Paul
Published: February 2009

Die eigentümliche Unterscheidung von Jesus und Menschensohn in Lk 12.8 (und Mk 8.38 diff. Mt 10.32f.) spielt nicht nur eine entscheidende Rolle in der Frage nach der Authentizität des Doppelspruchs, sondern bietet vielen auch den entscheidenden Schlüssel zum Selbstverständnis Jesu. Zu fragen ist jedoch, ob der Menschensohn überhaupt ursprünglich in dem Logion stand. Eine Überprüfung der bisherigen Diskussion zeigt, daβ sich weder die Ursprünglichkeit des Menschensohnes in Lk 12.8 (I) noch seine Streichung durch Mt 10.32 (III) überzeugend begründen läβt. Die Korrespondenz von Lk 12.8 mit Apg 7.55f. spricht dafur, daβ erst Lukas die in der Überlieferung singuläre Vorstellung vom Menschensohn als Advokat seiner Märtyrer entwickelt (II). Auch in Mk 8.38 ist nicht auszuschlieβen, daβ erst der markinische Redaktor den Menschensohn unter dem Einfluβ von Mk 13.26 einführt (IV). Es ist daher damit zu rechnen, daβ in dem Spruch ursprünglich entweder wie bei Mt ein ‘Ich’ oder analog zu dem Passiv in Lk 12.9 eine allgemeine Aussage ‘man wird bekennen’ stand (V). In dieser Gestalt könnte der Spruch auf den historischen Jesus zurückgehen. Die in der urchristlichen Überlieferung mit der Vorstellung von Jesus als dem endzeitlichen Richter konkurrierende Vorstellung vom Fürsprecher und Parakleten erwiese sich dann als Relikt authentischer Jesustradition (VI).
Gerchtigkeit und Barmherzigkeit: Das Gottesbild der Psalmen Salomos in seinem VerhÄltnis zu Qumran und Paulus
Authors: Schröter Jens
Published: February 2009

Die Psalmen Salomos sind ein für die frühjüdische Vorstellung von der δικαιοσύνην Gottes überaus wichtiges Zeugnis. Werden sie in der Forschung zumeist als Ausdruck pharisäischer Frömmigkeit, in der die Vorstellungen von der Gerechtigkeit Gottes und seiner Barmherzigkeit auseinanderfallen, gewertet, so versucht der vorliegende Beitrag zu zeigen, daβ die Verhältnisbestimmung beider Gröβen differenzierter ist. Die PsSal rücken die Vorstellung von der Gerechtigkeit Gottes eng mit seinem züchtigenden Handeln an den Frommen zusammen und gebrauchen hierfür die Termini παιδεία bzw παιδεύειν. Ein vergleichen-der Blick auf das Qumran-Schrifttum zeigt, daβ beide frühjüdischen Konzeptionen in je eigenerWeise als Hintergrund der paulinischen Rede von der δικαιοσύνην θεοῦ relevant sind.