bluuebunny/crossref_metadata_2025 huggingface dataset:
St Paul, the Philogamist (I Cor. vii in Early Patristic Exegesis)
Authors: Ford J. Massingberd
Published: February 2009

In a recent Short Study I suggested that St Paul was not discussing virginity in I Cor. vii but dealing with the subject of second marriages and, more specifically in υυ. 36 ff., with levirate marriage. The present article is an examination of early patristic exegesis of I Cor. vii to show that consecrated virginity was not a customary way of life in the most primitive Christian communities. I have given special attention to the Jewish background of Montanism and Tertullian's exegesis during his Montanist period which seems to provide the most substantial evidence that the recipients of St Paul's letter were not posing questions concerning celibacy and perhaps had no conception of this practice for women.
Neue Neutestamentliche Papyri II
Authors: Aland Kurt
Published: February 2009

Vor fünf Jahren erschien in den N.T.S. ein Bericht,1 der zusammen mit der Publikation einiger bis dahin unbekannter neutestamentlicher Papyri die Papyri 65–68 besprach, welche damals neu bekannt geworden waren. In diesem Bericht hieß es (S. 201), die Zahl der Papyri werde ‘ohne Zweifel in den nächsten Jahren noch weiter ansteigen’. Diese Vorhersage hat sich in einem Maß erfüllt, das auch die kühnsten Erwartungen übertrifft. Die Liste der neutestamentlichen Papyri in der Gestalt, wie sie die in diesen Wochen erscheinende ‘Kurzgefaßte Liste’ bieten wird, geht bis 76. (Zwei darüber hinaus bekannte Papyri konnten nicht aufgenommen werden, vgl. dazu S. 310.) Unter den seit dem letzten Bericht bekannt gewordenen Papyri befinden sich 72 und 75, denen zusammen mit 66 eine ähnliche Bedeutung zukommt wie seinerzeit den Chester Beatty-Papyri. Von ihnen liegen 75 und 66 in Faksimile-Editionen vor, die sichere Resultate erlauben. Zusammen mit dem Faksimile von 66 erschien eine neue Edition des zweiten Teiles von 66 mit Job. xiv–xxi, die allen Ansprüchen gerecht wird und umso höher zu schätzen ist, als die Rekonstruktion der Fragmente tatsächiich manche schwierigen Probleme bietet. Kurz, eine Fortsetzung des Berichtes von 1957 schien dringend geboten, des Umfanges wegen geschieht das in Fortsetzungen.
Coals of Fire: Sign of Repentance or Revenge?
Authors: Klassen William
Published: February 2009

Anyone who has studied Rom. xii. 20 is aware that it is a notorious crux interpretum. The strategy of dealing with one's enemy is clear: . Difficult as it is for the Christian to adapt his life to this admonition anticipations of such a noble approach are not lacking in ancient literature. The wise man according to early Egyptian religion conquers by mastering his emotions. The prudent way is to avoid a conflict, for the situation may imply complications which one cannot foresee. It is the silent man who conquers and who is pre-eminently the successful man according to Egyptian religion. In the strict sense this is not a parallel to Paul's words in Romans, but it is clear evidence that religion early moved beyond the talion principle in discussing the question of dealing with one's enemy.
Law in the New Testament: The Story of the Woman Taken in Adultery
Authors: Derrett J. Duncan M.
Published: February 2009

It is admitted that the celebrated Pericope de Adultera is a piece of authentic tradition going back to the beginnings of the church, though it is extracanonical and its text evidently suffered from its independent wanderings before it found its way into the canonical gospels. It was readily used to show that, as our Lord was supposed to have shown mercy, if not actually unasked forgiveness, to an adulteress, so the church ought to deal leniently with offenders. Other doubtful interpretations have been and are placed on the passage; and the story, as it lies baldly on the paper, might well give offence. Perhaps this helps to explain why it was not used by the compilers of our gospels. In any case it has its obscurities, and it is the purpose of this paper to attempt to clear them up. From the material submitted here it may be possible, by the use of strict reasoning, to recreate what actually took place.
‘Flesh and Blood Cannot Inherit the Kingdom of God’
Authors: Jeremias Joachim
Published: February 2009

The thesis which I would like to discuss is the negative one that the sentence ‘flesh and blood cannot inherit the Kingdom of God’ does not refer to the resurrection of the dead, but is to be understood otherwise. I shall try, firstly, to give a short exegesis of the verse I Cor. xv. 50 and of its context; then, secondly, to re-examine the line of thought of I Cor. xv in the light of this exegesis; and lastly, try to show some consequences of the result for our understanding of the eschatology of the Apostle.
Neue Neutestamentliche Papyri II
Authors: Aland Kurt
Published: February 2009

(12) Die letzte Fortsetzung dieses Berichtes brachte im wesentlichen die langen Kollationen von $75. So soll jetzt von grundsätzlichen Fragen gesprochen werden, wie schon das vorige Mal angekündigt. Davor muß jedoch eine Mitteilung zum Bestand der neutestamentlichen Papyri gestellt werden, die nicht nur den Fachmann überraschen wird; und zwar—das ist die Pointe daran—in Fortsetzung des in N.T.S. ix, 309 unter Nr. 3 dieses Berichtes Ausgeführten. Damals hatte ich mitzuteilen, daß; P67 in Barcelona und p64 in Oxford zusammengehörten, eine Identifikation, die C. H. Roberts zu verdanken war. Die Ursache für die Doppelnumerierung war, daß die Fotos der Fragmente mit verschiedenen Maßstäben und unter anderen Bedingungen aufgenommen worden waren. Zwar schrieb ich damals: ‘Die Zahl wie der Umfang der uns inzwischen bekannt gewordenen Papyri und Papyrus-Fragmente ist inzwischen so groß geworden, daß die Wahrscheinlichkeit zunimmt, daß neu auftauchende neutestamentliche Papyri nur eine Ergänzung schon vorhandener bekannter bedeuten.’ Aber auch ich hielt es doch nicht für möglich, daß dieser Fall auch für die schon in der Liste befindlichen gelten könnte. Aber es scheint doch so und betrifft dazu ausgerechnet den schon einmal zusammengefügten $64+67! Wenn nicht alle Anzeichen trügen,1 gehört nämlich dieser Doppelpapyrus zum seit 1892 bekannten $4 in Paris. Letzte Gewißheit wird sich nur beim Vergleich der Originale ergeben. Denn zumindest beim Fragment in Oxford, das ich in der Hand gehabt habe, dem Foto nach aber auch bei den Fragmenten in Barcelona, ist der Papyrus von heller Farbe.
The Provenance of the Interpolator in the ‘Western’ Text of Acts and of Acts Itself
Authors: Hanson R. P. C.
Published: February 2009

First of all, the title of this paper needs justification. Why should we assume that anyone ever made interpolations in the text of Acts? Ropes, who is still the most considerable authority on this subject, spoke of the ‘Western’ text all through his work on the Text of Acts in The Beginnings of Christianity as if it gave evidence of the work of a reviser of the text, not of an interpolator, and many scholars before him had the same opinion. On the other hand, very recent scholarship has tended to the opposite view, that it is wrong to hold that ‘Western’ readings in the New Testament necessarily represent a single continuous revision done at one particular moment in the history of the text. Professor G. D. Kilpatrick, for instance, in a recent article suggests that every reading in Acts has to be considered on its merits, independently of speculation about whether it represents a revision or a recension or a ‘good’ MS tradition. He believes that the ‘Western’ readings often do not represent a revision or recension, but are single examples of original, correct readings preserved in this particular MS tradition. In his view, word order, orthography, and grammatical, syntactical and philological considerations applied de novo to each reading should be paramount in attempting to discover correct readings. The wisdom of this approach has been confirmed by the careful scholarship applied to the subject by M. Wilcox in his book The Semitisms of Acts (1965).
Responsibilities of Master and Disciples in the Gospels
Authors: Daube David
Published: February 2009

The subject of this paper could include an enormous variety of aspects. The one that probably comes to mind first is the mutual responsibility of a master and his disciples to one another. For example, what kind of promise is implied in Jesus's assurance to those he calls that he will make of them fishers of men? Or what degree of obedience or of support do those who accept the call owe him? On this phase of the subject, however, a good deal has been written, though perhaps not much that is truly satisfactory. I shall go into a question which seems to have been totally neglected: namely, what is the responsibility of a master and his disciples in the outside world for one another's conduct? More precisely, how far is Jesus held accountable by the outside world for the conduct of his followers, and how far are the latter held accountable for his conduct?
Paul and the People of Israel
Authors: Davies W. D.
Published: February 2009

To understand the Apostle Paul's attitude to his own people, it is necessary to place it in the perspective of his interpretation of the Gospel as a whole. Two main approaches to this have been taken. There are those who see Paul's point of departure in his conviction that Jesus of Nazareth was the Messiah and in the transformation of the understanding of the messianic condition which this demanded. Others point out that in his epistles Paul seems to be most concerned, not with the messiahship of Jesus, but with the criticism of the Law, that Paul's call (misnamed a ‘conversion’) arose from a new insight into the meaning, function and weakness of the Law (and with this, the insight into the nature of the self), not from a new concept of messiahship. They claim that Judaism, always tolerant of diversity of belief even in messianic claimants, could absorb Paul's paradoxical doctrine of a crucified Messiah but could not overlook Paul's acceptance of Gentiles, sinners who did not observe the Law, as members of the people of God. This passed the limits of Jewish tolerance and brought down upon the Apostle the wrath of his own people. The two positions indicated are too polarized. The immediate cause of the Jewish opposition to Paul centred in the Law. But his understanding of the Law was inextricably bound up with the significance which he had come to ascribe to Jesus of Nazareth as the Messiah and with the challenge that this issued to all the fundamental symbols of Jewish life. To isolate the criticism of the Law from the total messianic situation as Paul conceived it is both to exaggerate and to trivialize it. That criticism was a derivative of the place which Paul ascribed to Jesus as the Messiah.
Beobachtungen und Überlegungen zu Markus iv. 26–29
Authors: Stuhlmann Rainer
Published: February 2009

Joachim Jeremias kategorisiert das Gleichnis Mark. iv. 26–9 als ‘Kontrastgleichnis’. Während für ihn der Kontrast in dem Gegensatz: ‘der unscheinbare Anfang und das gewaltige Ende’ liegt, bestimmt Günter Klein ihn dagegen in einer scharfsinnigen Exegese als ‘die Antithese von menschlicher Passivität und Aktivität der Natur’. Entsprechend der Verschiedenheit der Kontrastbestimmung, wird das Textgefälle und damit dasTertium comparationisverschieden aufgezeigt.
The Priority of XAPIΣ
Authors: Doughty Darrel J.
Published: February 2009

Rudolf Bultmann organizes his entire presentation of the theology of Paul with reference to πίστις. His discussion falls into two parts: (a) man prior to the revelation of πίστις and (b) man under πίστις. The diverse conceptuality of Paul thus finds its unity in the interpretation of πλστις, i.e. man in the light of πίστις. The structure of Bultmann's presentation is grounded in the presupposition that all theological understanding ‘has its origin in faith’, and that even man's existence prior to faith ‘is retrospectively seen from the standpoint of faith’. With regard to the theological thought of Paul, however, this very structure subtly pre-empts consideration of a fundamental exegetical question: From what standpoint is ‘faith’ itself interpreted by Paul? The question is whether the organization of Paul's theology in such a way, with reference to πίστις, does not obscure the christological character of the apostle's thought. Bultmann's observation that in the theology of Paul ‘every assertion about Christ is also an assertion about man, and vice versa’, may be valid. What we are concerned about, however, is the ‘vice versa’. It is certainly legitimate to interpret Paul's theology with reference to the apostle's own anthropological emphasis. But in Bultmann's presentation it does not become clear in what way Paul's assertions about man, and in particular Paul's interpretation of ‘faith’, are also christological.5
Sonship, Wisdom, Infancy: Luke ii. 41–51a
Authors: Jonge Henk J. De
Published: February 2009

Within the story of the twelve-year-old Jesus in the temple there are un-mistakable tensions. Two themes compete for the attention of the reader: on the one hand, the surprising intelligence of the young Jesus (47); on the other hand, his awareness that God, as his real Father, has claims upon him, to which his parents have to take second place (49). Luke could have given Jesus' statement on his obligations to his Father without describing the way in which he astonished the learned men in the temple. Alternatively, he could have brought out the intelligence of the child Jesus without quoting the words of 49, which seem to disparage his parents. One can see a relation-ship between the two themes, though it is not given in the narrative itself. The interpretation of the pericope stands or falls on the elucidation of the relationship between the two elements of the episode.
Jesus and Peter at the High Pries's House: A Test Case for the Question of the Relation Between Mark's and John's Gospels
Authors: Fortna Robert T.
Published: February 2009

Some recent redaction-critical work on Mark's passion narrative has questioned the existence of a pre-Markan passion account. This in turn has suggested another look at the relation between the gospels of Mark and John. Norman Perrin has put it plainly:

For a long time the general opinion of New Testament scholars was that the passion narrative existed as a connected unit before the gospel of Mark was written, and it was easy and natural to think that John had known and used a version of that pre-Markan narrative rather than the gospel of Mark. But today the tendency is to ascribe more and more of the composition of the passion narrative to the evangelist Mark himself and to doubt the very existence of a pre-Markan and non-Markan passion narrative extensive enough to have been the basis for the gospel of John. A particular consideration is the fact that the trial before the High Priest (John 18: 19–24) is set in the context of the denial by Peter (18: 15–18, 25–7), as it is also in the gospel of Mark. But there is a strong case that Mark himself originally composed this account of the trial at night before the Jewish authorities and then set it in the context of the story of Peter's denial. If this is so, the evangelist John must necessarily have known the gospel of Mark.
Die Predigt in Lystra
Authors: Lerle Ernst
Published: February 2009

Nur an zwei Stellen der Apostelgeschichte ist der Wortlaut missionarischer Anreden an Menschen überliefert, die nicht Gott, sondern die Götter verehren. Die beiden Reden sind die Predigten auf dem Athener Areshügel (Apg. xvii) und in Lystra (Apg. xiv. 15–18).
Christmas Echoes at Paschaltide
Authors: Cabaniss A.
Published: February 2009

In one of the oldest strata of Gospel tradition and within the brief compass of three verses (Mark xv. 43, 46, 47), there is an intriguing possibility that we have in the account of Christ's entombment an echo of his birth-story.
Lucian and the Lucianic Recension of the Greek Bible
Authors: Metzger Bruce M.
Published: February 2009

Among the several scholars of the ancient Church who occupied themselves with the textual criticism of the Bible, one of the most influential was Lucian of Antioch. Though not as learned or as productive in a literary way as either Origen or Jerome, Lucian's work on the text of the Greek Bible proved to be of significance both in his own day and, to an even greater extent, during the centuries following. In fact, his recension of the text of the New Testament, with only minor modifications, continued to be used widely down to the nineteenth century, and still lives on in the so-called Ecclesiastical text of the Eastern Orthodox Church.
Analyse Sémiotique et commentaire. Quelques réflexions à propos d'études de Lug 10. 25–37
Authors: Kieffer R.
Published: February 2009

Il convient dés l'abord de dissiper tout malentendu. Notre discours ne veut être ni apologétique ni ésotérique. Il pourrait tout au plus être qualifié de pédagogique, mais son but principal est de nous inviter à un effort de reflexion. Notre recherche, dans le cadre proposé, ne peut être que limitée.
Wort und Sakrament im Johannesevangelium
Authors: Lohse Eduard
Published: February 2009

Die synoptischen Evangelien führen übereinstimmend die im Gottesdienst der Gemeinde gefeierten Sakramente von Taufe und Abendmahl darauf zurück, daß diese durch Jesus selbst gestiftet und von ihm eingesetzt worden seien. Die Jünger sollen nach dem Befehl des Auferstandenen die Menschen, die sich auf ihre Predigt hin bekehren, taufen. Und die Gemeinde soll die Mahlgemeinschaft mit ihrem Herrn auch nach seinem Tode unter dem Genuß von Brot und Wein fortsetzen. Zum Gedächtnis Jesu wird das Sakrament des Abendmahls von den Seinen gefeiert. Und in der Taufe handelt der erhöhte Kyrios, indem neue Glieder in die eschatologische Heilsgemeinde aufgenommen werden.
The Date of the Markan Gospel
Authors: Brandon S. G. F.
Published: February 2009

According to the general consensus of expert opinion the Gospel of Mark was composed sometime between the years A.D. 65–75. But most authorities find that they cannot leave this decade as just a convenient round figure; for it contains the cimacteric year 70, when Jerusalem was destroyed by the Roman armies. Accordingly, they endeavour to define the date of the Gospel's composition more precisely in relation to this event. Those who elect for a pre-70 date usually give as their reason for so doing that fact, as they see it, that the Gospel contains no explicit reference to this signal event. Such a conclusion is rarely felt to need a detailed justification, it being apparently assumed that mention of the fact is reason enough; it has possibly been thought also that no vital issue turns upon establishing precisely a pre-70 date.
The Welsh Versions of The New Testament, 1551—1620
Authors: Thomas Isaac
Published: February 2009

In the fifth year of the reign of Queen Elizabeth I it was enacted by Parliament ‘that the Bishops of Hereford, Saint Davids, Asaph, Bangor and Llandaff… shall take such Order amongst themselves…, That the whole Bible…, with the Book of the Common Prayer…, as is now used within this Realm in English, to be truly and exactly translated into the British or WELSH tongue’. This authorization of a version of the Holy Scriptures by the English Parliament is unique, but that does not make the Welsh version the authorized version of the realm. What was endorsed by the 1563 Act was not the validity of the Welsh version as Scripture, but its legality despite being in Welsh. A generation earlier, the Act of Union of England and Wales had proscribed the use of Welsh in ‘any manner office or fees within this realm of England, Wales or other the Kings Dominion’. It so happened, however, that the 1563 Parliament had amongst its members a sufficient number who could be persuaded to put religious need before political expediency, having themselves but recently suffered for their religious convictions. Moreover, it was the good fortune of the Welsh people, in contrast with other Celtic groups, that they had in their midst, at this critical point in their history, men whose competence and scholarly equipment were equal to the task of producing a vernacular version. They were all alumni of the English Universities; and there they had come into contact with those movements which were radically transforming the intellectual, the religious and the political life of Western Europe. These were, of course, the rebirth of learning, the reformation of religion, the growth of national feeling with the accompanying emergence of vernacular literatures – movements whose irresistible onward surge was greatly accelerated by the printing press, an invention of the previous century. It was the dream of these Welshmen that this flood could be channelled to fructify the arid spiritual desert which they saw in their native land; and this they sought to achieve first and foremost by giving the Welsh people the Bible in printed form and in their own tongue.
Apostelgeschichte 6.1 und die Anfänge der Urgemeinde in Jerusalem
Authors: Walter Nikolaus
Published: February 2009

Die Verse Apg. 6.1–7 ‘gehören zu den wichtigsten Texten für die Geschichte des Urchristenturns, sind … aber auch von erheblichen Schwierigkeiten belastet’. So urteilte jüngst W. Schneemelcher in seinem Buch über ‘Das Urchristentum’ – mit gutem Grund, wie wir sehen werden.
Die Gemeinde des Christus in der Apokalypse des Johannes
Authors: Wolff Christian
Published: February 2009

Die Apokalypse des Johannes ist hinsichtlich ihrer theoiogischen Bedeutung seit der Frühzeit der Kirche bis in die Gegenwart hinein stark umstritten. Vor allem scheint sie einem Vergleich mit den Grundaussagen paulinischer Theologie nicht standhalten zu können und erfährt daher des öfteren eine Abwertung.1Im Folgenden soll versucht werden, anhand eines Themenkomplexes, der für die Apokalypse des Johannes von zentraler Bedeutung ist, nämiich das Verhältnis zwischen Christus und seiner Gemeinde,2einen wesentlichen theologischen Aspekt im letzten Buch der Bibel zu erfassen.
The Formula-Quotations of Matthew 2 and the Problem of Communication
Authors: France R. T.
Published: February 2009

This paper takes its cue from L. Hartman's study of ‘Scriptural Exegesis in the Gospel of Matthew and the Problem of Communication’,1and more specifically from two comments on that paper made by Professor M. D. Hooker.2The first was to the effect that the title of Hartman's study involved a promise which was not fulfilled, in that he did not in fact deal significantly with ‘communication’, in the sense of discussing what the ordinary reader might have been expected to get out of Matthew's scriptural quotations and allusions. The second was the related question whether the ordinary Jew of New Testament times, as opposed to the professional theologians or the exegetes of Qumran, could be expected to have as full an acquaintance with the Old Testament as Hartman assumed. This last point reminded me of a principle set out in a recent article by Humphrey Palmer, which neatly articulated a persistent doubt which I have felt when reading suggestions of sophisticated midrashic developments in the Gospels: ‘The complexity of allusion intelligible to a modern scholar with lots of books and little else to do is much greater than that accessible to any member of Jesus' audience.’3A civilization based on the printed book may be in danger of forgetting that a scroll of even one Old Testament book was in the first century an inconvenient and expensive luxury, and so of assuming an ease of reference which is more appropriate to the age of the ‘pocket Bible’ than to primitive Christianity.
Geber of the Qumran Scrolls and the Spirit-Paraclete of the Gospel of John
Authors: Shafaat A.
Published: February 2009

In the Qumran scrolls there are two passages that talk about a future figure called Geber (= Man). In this article we relate this figure with the Spirit-Paraclete promised in the farewell discourses in the Gospel of John (14. 15–17, 25–6, 15. 26–7, 16. 7–15) but before discussing such a relationship we place before the reader the contents of the two passages about Geber, so that he may relate them with our subsequent considerations without having to turn to the scrolls or a translation of them.
Textlinguistische und semiotische Erwägungen Zu Mk. 4. 1–34
Authors: Sellin Gerhard
Published: February 2009

Die folgenden linguistischen Vorüberlegungen sind eklektischer Art. Zu einer konsistenten Textheorie, aus der sich so komplizierte Texte wie die synoptischen Evangelien oder auch nur Teiltexte daraus deduzieren ließen, sehe ich mich nicht in der Lage. Geleitet werden die folgenden elementarhaften Erwägungen von der Intention, die Methoden historisch-kritischer Exegese zu reflektieren. Dazu dient der texttheoretische (bzw. textlinguistische) und semiotische Ansatz. Die Ausgangsfragen sind: Was ist ein Text? und: Was tun wir, wenn wir einen Text exegesieren?
On the Prologue of John and theTrimorphic Protennoia
Authors: Evans Craig A.
Published: February 2009

One of the dilemmas of the Fourth Gospel is that of the form and background of the first 18 verses designated as the Prologue. There has been much discussion with respect to the original form and literary unity of the underlying hymn which is thought to be the foundation of the Prologue.1Of no less importance has been the debate concerning theHintergrundof this hymn. Indeed, over the years there has been a variety of suggestions made as to its religious background.2
The Gates or the Bars of Hades? A Note on Matthew 16. 18
Authors: Gero Stephen
Published: February 2009

Part of the Syriac textual tradition of Matthew 16. 18c attests the readingmukleē, ‘bars’, instead of πúλαι.1The wordmukleēis transparently loaned from Greek (μοχλóς). What is the exact significance of this interesting textual variant, which surely represents the wording of Tatian's Diatessaron and which may well be even older? One interpretation is that the mukleē are the bars which are part of, or stand for the sluice gates restraining the waters of the deep2.
Die Anfänge der Kirche. Zur Struktur Von Lk. 5.1–6.19
Authors: Theobald M.
Published: February 2009

Strukturanalysen sind da mit Vorbehalt durchzuführen, wo die Bindung eines Verfassers an vorgegebene literarische Quellen stärker ist als seine Freiheit, den gewählten Stoff nach ihm eigenen Prinzipien syntaktisch und semantisch kohärent durchzugestalten. Sieht man bei Lukas z.B. die Akoluthie der Logienquelle treuer bewahrt als bei Matthäus, der große Teile der Wortüberlieferung nach systematischen Gesichtspunkten in Reden Jesu untergebracht hat, dann wird man beim dritten Evangelisten, der mit den Spruchfolgen der Logienquelle im großen und ganzen auch deren Struktur-muster bewahrt hat, mit einer Überlagerung solcher Muster mit den Makro-strukturen seiner Gesamtkonzeption rechnen und sich folglich vor ein-dimensionalen Strukturanalysen hüten. Trotzdem ist man überrascht, wie geschickt und kreativ Lk. mit seinen Quellen umgegangen ist und mit bescheidenen Mitteln, wie etwa der Wiederholung bestimmter redaktio-neller Signale, Umstellungen, Verknüpfungen und anderen der Verschmelzung der Stoffe dienenden Kunstgriffen, diesen seine eigene Konzeption aufzuprägen wußte. Anhand der Perikopenfolge Lk. 5. 1–6. 19, in der Lk. größtenteils seiner Mk.-Vorlage folgt, läßt sich seine kunstvolle Arbeits-weise gut illustrieren; dabei wird deutlich, daß er Ästhetik und Rhetorik als Prinzipien seiner Darstellungsweise ganz in den Dienst der Sache gestellt hat, von der er seine Hörer überzeugen will.
On the Relationship between Matthew and Luke
Authors: Tuckett C. M.
Published: February 2009

The Synoptic Problem continues to be the subject of scholarly debate, and the traditional two-document hypothesis is not universally accepted today. One major tenet of the traditional theory is that Matthew and Luke are independent of each other, both depending on common source material, usually called ‘Q’. In a recent article entitled ‘On Putting Q to the Test’, Dr M. D. Goulder has sought to question the traditional theory by giving a number of examples which, he claims, show conclusively that Luke knew Matthew. Goulder's method is to look for parallel texts where there is an agreement between Matthew and Luke against Mark, satisfying two further conditions: that Matthew's text is redactional, and that Luke's text is un-Lukan (p. 219). The first of these two conditions precludes possible appeal to Q; the second precludes appeal to independent redaction by Luke of the Markan text.
Ein neuer Textus Receptus für das griechische Neue Testament?
Authors: Bartsch H.-W.
Published: February 2009

Mit dem Erscheinen des Greek New Testament 1966 gleichzeitig in New York, London, Edinburgh, Amsterdam und Stuttgart (GNT) zeichnete sich bereits das Bemühen ab, einen Standardtext zu erstellen, der für die exegetische Arbeit die Grundlage bieten soll. Dieses Bemühen wurde von dem internationalen Komitee unter der Federföhrung von K. Aland weitergeführt und brachte mit der 3. Auflage (GNT) 1975 und der 26. völlig neu bearbeiteten Auflage des seit 1898 eingeführten Nestle Textes (N26) den Abschluß, der textkritischen Arbeit des Komitees. Der Fortschritt nicht nur in der Textgestaltung, sondern ebenso in der Qualität des gebotenen Textes ist unübersehbar. Neu gefundene Zeugen, vor allem Papyri, wie eine bessere Kollationierung der vorhandenen haben uns dem Urtext sicher ein erhebliches Stück näher gebracht. Es muß jedoch einerseits gefragt werden, ob es berechtigt ist, diesen Text nunmehr als Standardtext in den Rangeines neuen textus receptus zu erheben, der allen Konkordanzen und Wörterbüchern, allen Übersetzungen und Kommentaren den verbindlichen Maßstab setzt. Zum anderen ist zu fragen, ob das Prinzip des Komitees, die mithilfe des Computers erfolgte Kollationierung der zahlreichen Minuskeln für den Text wenn nicht bestimmend, so doch wesentlich entscheidend sein zu lassen, textkritisch gerechtfertigt ist.
The Re-interpretation of Psalm VIII and the Son of Man Debate
Authors: Moloney F. J.
Published: February 2009

A study of the use of the Old Testament in (by) the New should have a privileged place in our attempts to discover the hermeneutical processes which stood behind the growth of the New Testament as literature. Studies of this nature are not speculating upon the possible interior dispositions or mental processes of the communities and individuals who formed our New Testament books. These factors will always remain outside our scientific control. A study of the use of an Old Testament passage in the New gives us the raw material of the author's positive use of Israel's authoritative word of God to describe the event of Christ. The recent ‘prolegomena and response’ inNew Testament Studiesbetween Barnabas Lindars and Peder Borgen has shown that there is still a great deal to be learnt from such a discussion.
A Propos du symbolisme christologique et baptismal de Marc 16.5
Authors: Gourgues M.
Published: February 2009

Ce verset (Mc. 16. 5) figure dans le récit final (16. 1–8) de l’évangile de Marc, qui rapporte la venue des femmes au tombeau de Jésus. Au cours des dernières années, ce verset a d’abord fait l’objet d’une interprétation christologique, puis d’une interprétation baptismale. Un certain nombre d’exégètes ont vu en effet dans le jeune homme qui s’y trouve mentionné une représentation symbolique soit du Christ ressuscité lui-même, soit du chrétien, associé par le baptême à la résurrection de ce dernier.
The Relative Pronoun in the New Testament Some Critical Remarks
Authors: Spottorno Victoria
Published: February 2009

In spite of the amount of writing about grammatical questions on NT Greek, it is not superfluous to develop and to document some of these subjects whose extension exceeds the limits of handbooks of Morphology and Syntax. The present work has been suggested by Prof. G. D. Kilpatrick and it tries, by its exhaustiveness, to determine what hitherto could only be the fruit of an intuition based on partial or sample studies.
From the Parable of the Vineyard to a Pre-Synoptic Source
Authors: Lowe Malcolm
Published: February 2009

In the following it will be suggested that the original reference of the Parable of the Vineyard and the Wicked Husbandmen was to John the Baptist, and argued that in Matthew's Gospel it belongs to what was once a sequence of stories and sayings about him. This ‘Baptist-sequence’ derives from a common source anterior to all the Synoptic gospels in their received forms, which may have been a Proto-Matthew.
Sir Edwyn Hoskyns and the Contemporary Relevance of ‘Biblical Theology’
Authors: Fuller Reginald H.
Published: February 2009

In the early 1950s a cartoon appeared in Punch depicting a British motorist able at last to resume touring the continent after World War II. The first scene shows a straight, tree-lined chaussée, with the driver saying to his passenger, ‘Now for these lovely straight French roads’. In the next scene they quickly come to a barrier with the warning, ‘Déviation 19 kilomètres’.
Structure du Prologue de Saint Jean
Authors: De La Potterie Ignace
Published: February 2009

Le prologue est le passage du IVeévangile qui a été le plus discuté, le plus souvent commenté. Dans les monographies des trente dernières années, deux grandes questions dominent la recherche: celle de la formation de cet hymne au Logos et celle de sa structure. Le premier problème, qui est celui de la critique littéraire, est au cœur des débats dans l'exégèse de langue allemande. Par centre, c'est en français qu'ont été écrites la plupart des études sur la structure; quelques-unes cependant ont aussi paru en anglais: les deux dernières en date sont celles de R. Alan Culpepper et de Ch. Homer Giblin. Nous voudrions, à notre tour, présenter une analyse de la structure du prologue, mais d'un point de vue à la fois littéraire et théologique.
Mark 2.1–3.6: a Bridge between Jesus and Paul on the Question of the Law
Authors: Dunn James D. G.
Published: February 2009

The problem of continuity between Jesus and Paul is an old one, not least with regard to their respective attitudes towards the law. For example, in a private conversation some years ago Ernst Käsemann maintained a typically provocative position: (1) that Jesus' attitude to the law lies very much at the heart of Jesus' distinctiveness; (2) that Paul's attitude to the law was in fact the same; and (3) that Paul was independent of Jesus at this point. The conversation unfortunately had to end before we could pursue such further questions as whether in that case Paul was as religiously significant (distinctive? unique?) as Jesus. But it highlights an important problem: if Paul's attitude to the law, with its coordinate teaching about grace and justification, is central to the Christianity of the Gentile mission, then in what sense or degree is his teaching continuous with or dependent upon the traditions which stemmed from Jesus - if at all?
The Use of Hebrew and Aramaic in the Greek New Testament
Authors: Mussies Gerard
Published: February 2009

It is not our purpose to re-open the discussion on the linguistic character of the different Semitic elements in the New Testament and to go into the problem whether a particular word spoken by Jesus such as εφφαθα is either Hebrew or Aramaic. Neither do we again want to raise the question of how many languages Jesus could speak or understand and which of these he normally used.1 Finally it is also not our intention to ascertain the exact meaning of such a debated phrase as Mαραναθά, whether this is ‘our Lord has come’ or ‘our Lord, come’.
The Problem of a New Testament Theology
Authors: Käsemann Ernst
Published: February 2009

In the Protestant tradition the Bible has long been regarded as the sole norm for the Church. It was from this root that, in the seventeenth century, there sprang first of all ‘biblical theology’, from which New Testament theology later branched off at the beginning of the nineteenth century. Radical historical criticism too kept closely to this tradition, and F. C. Baur made such a theology the goal of all his efforts in the study of the New Testament. Since that time the question how the problem thus posed is to be tackled and solved has remained a living issue in Germany. On the other hand, the problem for a long time held no interest for other church traditions, although here too the position has changed within the last two decades. In 1950 Meinertz wrote the first Catholic exposition, while the theme was taken up in France by Bonsirven in 1951, and by Richardson in England in 1958. Popular developments along these lines were to follow.
The Rulers of this Age – I Corinthians ii. 6–8
Authors: Carr Wesley
Published: February 2009

The various questions which are raised by the opening chapters of I Corinthians have been extensively examined in recent years. Among the problems is that of Paul's reference to ‘the rulers of this age’ in relation to wisdom. It is with this phrase in its context that the present paper is concerned. Why did Paul insert it here? To whom does he refer? What does the mention of the archons contribute to the argument of these opening chapters of the letter?
Zur Deutung und Bedeutung des 1. Petrusbriefes
Authors: Neugebauer F.
Published: February 2009

Zur Erhellung der Situation, in der sich die Briefempfänger befinden, wird oft von i. Petr. 5. 9 ausgegangen: ‘Dem widersteht fest im Glauben in dem Wissen, daß dieselbe Art von Leiden wie in aller Welt sich an eurer Bruderschaft vollzieht’. Was bedeutet παθήματα? 1st an eine weltweite Verfolgung zu denken, und müssen also die Leiden von 5. 9 im Blick auf die Johannes offenbarung oder das bekannte Reskript Trajans an Plinius gedeutet werden, wenn auch aus diesen Zeugnissen wohl Verfolgung, aber nicht ohne weiteres im Maßstab des Mittelmeerraumes hervorgeht? Gegen eine rasche Kontexter weiterung ist einzuwenden, daß der erhellendste Kontext von i. Petr.5.9 der i. Petrusbrief selbst ist. Nun kann παθήματα sehr vieles bedeuten, und es ist daher zu fragen, weiche Konkretionen de Brief selbst anbietet und auf diese Weise jenen Ausdruck inhaitlich näher bestimmt. Wir stoßen auf folgende Angaben:

λυπηθέντες έν πειρασμοĩς,

betrübt in mannigfachen Anfechtungen, i. 6 (vgl. 4. 12);

καταλαλισθαις κακοποιοί,

schlecht gemacht werden als Übeltäter, 2. 12;

πα043Eσχολαόμενοι (72)

nach dem Zusammenhang Bestrafung des Sklaven, 2. 20;

πτόησις, die Einschüchterung, 3. 6;

ϕόβος ατν,

der von den Gegnern ausgehende Schrecken bzw. Terror, 3. 14;

βλασϕημεĩσθαι, verlästert werden, 4. 5;

πύρωσις Drangsalshitze, 4. 12;
La Question Littéraire de Hébreux xiii. 1–6
Authors: Vanhoye Père Albert
Published: February 2009

Le brusque changement de ton que l'on observe, dans l'épître aux Hébreux, entre les dernières phrases du ch. xii et les premières du ch. xiii a porté certains exégètes à contester l'authenticité du ch. xiii et à considérer celui-ci, en tout ou en partie, comme un morceau hétérogène, ajouté maladroitement au beau discours de Héb. i–xii. D'autres auteurs se sont mis en peine de défendre l'authenticité du chapitre, mais, comme il arrive dans les controverses, ils sont restés tributaires de la façon dont le problème avait été posé: le ch. xiii continue pour eux à constituer un morceau à part, que l'on peut étudier séparément. C'est ainsi que deux monographies récentes, dont les auteurs prennent position en faveur de l'authenticité d'Héb xiii, considèrent cependant ce chapitre comme une unité littéraire distincte et le prennent comme sujet d'étude.
De Saint Paul A ‘L’Evangile de la Verite’
Authors: Cerfaux Lucien
Published: February 2009

Le projet de cette étude est né d'une confrontation des premiéres pages de l'Evangelium Veritatis (E.V.) avec le début de l'Epître aux Romains.
Matthew V.3
Authors: Best Ernest
Published: February 2009

ʿι πτπχοī τῷ πνΕύματι has been given a number of interpretations due to the number of different meanings that have been attached to the two terms in the phrase. No attempt is made here to give an exhaustive discussion of earlier work, but rather a new interpretation is tentatively suggested.
Sequential Parallelism in the Synoptic Gospels
Authors: Tyson Joseph B.
Published: February 2009

Although the sequence of parallel material in the Synoptic Gospels has been regarded as an important factor in the solution to the Synoptic problem, there exists no neutral statement of the phenomenon. In general, descriptions of the phenomenon of sequential parallelism are drafted after one has reached a solution to the problem. B. H. Streeter, for example, assumed the priority of Mark in a statement which was apparently intended to support it: ‘ The order of incidents in Mark is clearly the more original; for wherever Matthew departs from Mark's order Luke supports Mark, and whenever Luke departs from Mark, Matthew agrees with Mark.’1 Streeter observes that only Mark 3:31–5 appears in a different context in each gospel and that Matthew adheres more strictly to Mark's order in the latter part of his gospel than he does in the earlier part. He also says that Luke rearranges Mark's sequence only in ‘trifling ways’. These observations may, indeed, support the hypothesis of Markan priority, if one has reason to accept the hypothesis on other grounds. They do not serve as descriptions of the phenomenon, and they demonstrate the need for a description which makes no presuppositions about the literary relationships among the Synoptic Gospels.
Die Makarismen der Bergpredigt
Authors: Strecker Georg
Published: February 2009

Die folgende Interpretation der Makarismen der Bergpredigt, d. h. des Abschnittes Mt. v. 3–12 (par. Lk. vi. 20–3 ), setzt die Zwei-Quellen-Theorie voraus. Danach benutzten die Verfasser des ersten und des dritten Evangeliums, die wir — ohne mit diesen Namen historische Reminiszenzen verbinden zu wollen — im Einklang mit der Tradition Matthäus und Lukas nennen werden, als schriftliche Vorlage nicht nur das zweite Evangelium als die (soweit uns bekannt ist) älteste Evangelienschrift, sondern sie verwendeten darüber hinaus mindestens eine zweite größere literarische Quelle, die sog. Logiensammlung (abgekürzt = Q).
Neue Neutestamentliche Papyri III
Authors: Aland Kurt
Published: February 2009

3. Neue Fragmente zu75

Im letzten Bericht (N.T.S. xx (1974), 357–81) wurden ‘Neue Fragmente zu 66’ veröffentlicht (S. 376–81). Es handelte sich dabei um sechs der ‘Fragments non placés’ der Ausgabe. Sie waren von den Herausgebern trotz aller aufgewandten Mühe als unidentifizierbar aufgegeben worden, mit Hilfe des Münsteraner ‘Fragment-Identifizierungsprogramms’ gelang es, den Textzusammenhang einwandfrei festzustellen, in den sie gehören. Wie dieses Identifizierungsprogramm arbeitet, das auf der Einschaltung des Computers basiert, ist im vorigen Bericht kurz dargestellt und wird in einem Aufsatz: ‘Über die Möglichkeit der Identifikation kleiner Fragmente neutestamentlicher Handschriften mit Hilfe des Computers’, der demnächst erscheint, ausführlich dargelegt werden. Damals war bereits auf die Existenz von bisher unidentifizierten Fragmenten zu 75 hingewiesen worden. Ihre Zahl hat sich inzwischen dank der Anwendung des ‘Fragment-Identifizierungsprogramms’ in Münster von früher vier auf elf erhöht, so scheint es an der Zeit, sie der Öffentlichkeit bekannt zu machen.
Gnosis in Corinth: I Corinthians 8. 1–6
Authors: Horsley Richard A.
Published: February 2009

Scholars are gradually relinquishing the belief that the Corinthians were Gnostics. As a noted student of Gnosticism concludes, we find in Corinth ‘at most only the first tentative beginnings of what was later to develop into full-scale Gnosticism’. In fact, a kind of agnosticism has emerged with regard to the early Christian community in Corinth. ‘The position in Corinth cannot be reconstructed on the basis of the possibilities of the general history of religion.’ I suggest, however, that it is possible to determine with some degree of precision the nature and background of the ‘proto-Gnosticism’ in Corinth: Hellenistic Jewish religiosity focused onsophiaandgnosis.
Die Versuchung Jesu nach Matthäus
Authors: Wilkens Wilhelm
Published: February 2009

Die These, die hier erörtert werden soll, lautet: Die Versuchungsgeschichte Matt. 4. 1–11 stammt nicht aus der Redenquelle Q, sondern ist eine eigene Schöpfung des Evangelisten. Sie ist angeregt durch die Versuchungsge-schichte des Markus (1. 12 f.) und konzipiert als ein schriftgelehrtes Streitgespräch in Auseinandersetzung mit dem Judentum. Grundlage sind die Versuchungen Israels auf seinem Wüstenzug.
Inhaltliche Gliederung und geographischer Aufriss im Markusevangelium
Authors: Koch Dietrich-Alex
Published: February 2009

Der Versuch, eine sachgemäße Gliederung für eine Schrift der Antike zu finden, hat nicht nur pragmatische Bedeutung, etwa um dem heutigen Leser eine Übersicht über den darin enthaltenen Stoff zu verschaffen. Eine möglichst präzise Gliederung kann zugleich auch eine wichtige Vorklärung über die inhaltliche Zielsetzung der betreffenden Schrift darstellen. Hinsichtlich der Gliederung des Markusevangeliums (MkEv) konkurrieren in der Literatur eine Reihe unterschiedlicher Entwürfe miteinander, die sich jedoch auf zwei klar unterscheidbare Gliederungsprinzipien zurück-führen lassen, auf eine rein geographische Einteilung und eine (mehr oder minder) rein inhaltliche bzw. thematische.
The pre-Pauline Formula in Rom. 3. 25–26a
Authors: Meyer Ben F.
Published: February 2009

This study deals in turn with (a) the delimitation of the pre-Pauline element in Rom. 3. 24–26 as proposed first by Bultmann, then Käsemann, then Lohse; (b) considerations on how to construe the text and on how to delimit and understand its pre-Pauline element, concluding with a new proposal; and (c) the original context of the pre-Pauline element of the text.
Many (= All) are Called, But Few (= Not All) are Chosen
Authors: Meyer Ben F.
Published: February 2009

The conviction that God is good, that he takes ‘no pleasure in the death of the wicked’ (Ezek 18. 23), that he ‘desires all men to be saved’ (1 Tim 2. 4), and that Christ ‘gave himself as a ransom for all’ (1 Tim 2. 4), belongs to the main thrust of Christian soteriology. Although there have been soteriological pessimists (Thomas Aquinas, the Angelic Doctor, was an optimist on the salvation of the angels, but a pessimist on the salvation of human beings) and optimists (Karl Barth construed Paul's universalist teleology as a flat guarantee of universal salvation), most Christians have had to content themselves with an affirmation of God's at least antecedently universal salvific will, with the hope for the salvation of many and even of all, and with a straightforward agnosticism respecting whether the finally lost will be ‘any’ or ‘many’ or something in between. But, in the word of Matt 22.14 (l.v. 20. 16), Jesus himself speaks, and he seems (a) to evoke election = predestination = salvation, (b) to reduce the number of the elect = predestined = saved to ‘few’, and (c) to suggest that the differentiation between the called and the elect is not the outcome of human acts but of divine decision. All three factors — final salvation is at stake, few are saved, and this by God's sovereign decision — say why this word has been a crux interpretum.
Der Aufbau des vierten Evangeliums
Authors: Rissi Mathias
Published: February 2009

Der geographische und chronologische Rahmen des vierten Evangeliums weicht bekanntlich stark von demjenigen der synoptischen Evangelien ab, und ein Blick auf die Auslegungsgeschichte zeigt, wie schwierig es ist, den Bauplan des Buchesnachzuzeichnen. Natürlich ist die Frage eng verwoben mit dem Problem der Einheitlichkeit des vierten Evangeliums, auf das hier nicht weiter eingegangen werden kann.
Jesus' Address to the Women of Jerusalem (Lk. 23. 27–31) - A prophetic judgment Oracle
Authors: Neyrey Jerome H.
Published: February 2009

The history of the interpretation of Lk. 23. 27–31 indicates that the address of Jesus to the Daughters of Jerusalem has been understood in ways which are totally contradictory and that the methodological approaches to its interpretation have not adequately indicated the direction of a surer exegesis. In lieu of a chronological survey of the interpretation of Lk. 23. 27–31, let me cite some of the major exegetical interpretations of this passage.