bluuebunny/crossref_metadata_2025 huggingface dataset:
The Date of the Parables of Enoch: A Critical Review
Authors: KNIBB M. A.
Published: February 2009

Amongst the many incidental issues raised by J. T. Milik in his edition of the Aramaic fragments of Enoch from Qumran1 that of the date of the Parables of Enoch is perhaps one of the most important. Although there has never been anything approaching a consensus as to the exact date of this work, I would think it fair to say that many scholars in this century, if not the majority, have taken the view that the Parables are Jewish in origin; many have also argued that they date from before A.D. 70.2 Milik's view that the Parables are Christian and date from around A.D. 270 has such enormous implications for our understanding of the development of intertestamental Judaism and of the use of the term ‘Son of Man’ in the gospels that it demands very careful consideration. It also suggests that the evidence on which the Jewish origin and pre-A.D. 70 dating has been based needs to be re-examined.
Image, Fact and Faith
Authors: Selwyn E. G.
Published: February 2009

This paper has been prompted by recent discussions of what is called ‘Demythologizing’. The movement which marches under that banner is important because its principal aim is to present Christianity to the modern mind in terms which will be more acceptable than those in which it has been traditionally clothed by Bible, Creed and Liturgy; and this is an aim which, whatever we may think of the method adopted for its pursuit, will be shared by all who have the Christian cause at heart. Those who believe the method to be mistaken are among the first to recognize the worth of the aim and feel all the more constrained in consequence to point to what they regard as a more excellent way.
‘All Things to All Men’
Authors: Chadwick H.
Published: February 2009

The present paper originates from a conviction that the famous confession of the apostle Paul concerning his principles of evangelism in I Cor. ix has not been fully evaluated. In igio Johannes Weiss commented: ‘Für die Beurteilung der Persönlichkeit und religiösen Stellung des Paulus ist dies em (viel zu wenig gewürdigtes) Dokument ersten Ranges’, and his remark still holds good.
Überlieferung und Eigenaussage im Eschatologischen Denken des Apostels Paulus
Authors: Grundmann W.
Published: February 2009

Daß der Apostel Paulus mit der Urchristenheit die Auferweckung des gekreuzigten Jesus als eschatologisches, ihn zum Herrn und Christus erhöhendes Ereignis verstanden hat, ist allgemein anerkannter Tatbestand. Dieses Ereignis ist für Paulus der Anbruch des kommenden äon, der verborgen unter dem gegenwärtigen bestehenden äon geschieht. Diesen kommenden äon in der Herrschaft Jesu Christi angebrochen zu proklamieren, ist seine Botschaft, zu der er sich ausgesandt weiß. Wenn er von ihr spricht, wird eine doppelte Stellung zur Tradition sichtbar, deren Beachtung zur Klärung der Fragen führen kann, die mit dem eschatologischen Charakter der urchristlichen und paulinischen Theologie zusammenhängen.
The University of Mississippi Coptic Papyrus Manuscript: a Paschal Lectionary?
Authors: Cabaniss Allen
Published: February 2009

I will not repeat the technical description of the two Coptic codices now at the University of Mississippi, since that was done two years ago in Oslo by my colleague, Professor William Willis, and summarized in the Journal of Biblical Literature (LXXVIII, part I, March 1959, 15 f.) by Professor Bruce Metzger of the Princeton Theological Seminary. I am interested only in their content and significance.
Dating the New Testament
Authors: Ellis E. Earle
Published: February 2009

In a remote region in the Appalachian mountains a young college graduate applied for a teaching job. The school board's first question was, ‘Do you believe the earth is round or flat?’ The applicant knew that in the area opinion was sharply divided, but he was uncertain of the view of the school board. Desperate for a job, he replied, ‘I'll be frank with you, gentlemen, I can teach it either way.’
Jesus the Christ
Authors: Unnik W. C. Van
Published: February 2009

On a warm, sunny afternoon— one which we so much missed this year in our part of the globe— I stood on the beach of our Dutch seacoast. There was a crowd so tightly packed that one could hardly discover the sand or the sea. The only thing one sees is the highly variegated species of man; the only thing one hears is the cacophony of sound produced by this crowd.
Revolt In The Desert?
Authors: Montefiore Hugh
Published: February 2009

The task of the critic who attempts to pierce behind the written Gospels to the events which they record is notoriously hazardous and, in the opinion of some scholars, unrewarding and futile. In the case of the Feeding of the Multitudes the difficulties are particularly acute but not necessarily insuperable. Usually the debate has centred on the miraculous nature of the feeding, but it is the aim of this paper to show that the real importance of the historical incident underlying this tale lies elsewhere.
Un Scheme de revelation dans le Quatrieme Evangile
Authors: de Goedt Michael
Published: February 2009

Le Quatrième Evangile présente le Christ comme le Révélateur et comme faisant corps, pour ainsi dire, avec l'objet mēme de sa rèvélation. Nombre de positions thèologiques propres a l'èvangile johannique trouvent là leursassises premieres. Sur le plan littèraire, ce ‘principe’ de christologie entraine Ia creation, ou simplement l'utilisation de formes spècifiques de r`v`lation.
Hellenistic Christian Traditions in Romans 6?
Authors: Wedderburn A. J. M.
Published: February 2009

My primary purpose in handling this topic is to investigate the question of Paul's indebtedness to Hellenistic traditions and above all to the theology of the mystery religions. Not that I think it likely that he was directly influenced by the latter; it seems to me that A. D. Nock's arguments from the vocabulary of the New Testament, and particularly from that of the Paulinehomologoumena, are too cogent for that. Rather the question must be one of the indebtedness of Paul to this milieuviaHellenistic Judaism or his more Hellenized predecessors in the Christian faith or both. And for investigating this problem Romans 6 is of prime importance, being one of the principal strands of evidence for some that the Christian beliefs of some predecessors of Paul were characterized by ‘Hellenistic enthusiasm’, beliefs which Paul then countered in this chapter. For it is widely held that Paul here corrects an enthusiastic view of an already realized resurrection, usually regarded as derived, at least indirectly, from the sacramental theology of the mysteries. Others, however, play down the clash, arguing that Paul simply assimilates such traditions, from whatever source, into his own theology; others, as we shall see, go further still and squeeze out the traces of traditional material from this chapter almost to vanishing point.
The Socio-cultural setting of Joseph and Aseneth
Authors: Kee Howard Clark
Published: February 2009

One conclusion concerning Joseph and Aseneth on which recent scholarly studies are in agreement is that the literary model for this fascinating work is the hellenistic romance. In both European and American analyses that assumption is evident. But since the intention of a romance has not been agreed upon - either by literary historians in general or by biblical scholars assessing the aims of the writer of Joseph and Aseneth – the import of this judgment about the literary paradigm for our work varies widely. Burchard assumes ‘that Joseph and Aseneth was composed for Jews, both born and naturalized, including perhaps those “god-fearing” sympathizers who thought and lived Jewish, but never crossed the line formally and were seldom pressed to do so. The document reminds not only the Jews of the privileges they always enjoyed, but the converts of what they, or their forefathers, gained by crossing over to Judaism.’ This position is adopted in opposition to the notion that the work was a missionary tract, aimed at enticing non-Jews to convert.
Zur Rezeption Gesetzes-Kritischer Jesusüberlieferung im Frühen Christentum
Authors: Müller Ulrich. B.
Published: February 2009

Über die Aufnahme der Jesus-Überlieferung im frühen Christentum ist schon viel nachgedacht und geschrieben worden. Dabei interessiert das Problem meist wegen des auffallenden Sachverhaltes, daß Pauls allenfalls dreimal ausdrücklich auf Herrenworte zurückgreift (I Kor 7, 10; 9, 14; vgl. I These 4, 15), wobei I These 4, 15 ohne erkennbare synoptische Parallele ist. Verschärft ist dieser Sachverhalt noch dadurch, daß Pauls speziell im I Kor offen zugeben kann, kein Jesuswort zur Regelung von Gemeindeverhält-nissen zu besitzen (7, 12. 25. 40).
ΕΠΟΤΙΣΘΗΜΕΝ (I Corinthians 12. 13)
Authors: Cuming G. J.
Published: February 2009

When Paul writes about the imparting of the holy Spirit, he normally uses quite ordinary verbs: God gives (δÍωμι, Rom. 5. 5), we receive (λαβάνω, Rom. 8. 15). But in I Cor. 12. 13 he uses an unusual, rather surprising word:

That one holy Spirit was poured out for all of us to drink (NEB).
Gefangenschaft und Tod des Täufers Erwägungen zur Chronologie und ihren Konsequenzen
Authors: Schenk W.
Published: February 2009

Nach der jüngsten Lexikon-Äußerung zu Johannes dem Täufer ist es weitgehend übereinstimmende Überzeugung auch der kritischen Forschung, daß Jesus ‘bis zum Tode des Täufers zu dessen engeren Jüngerkreis gehört haben’ dürfte. Für dieses von den synoptischen Jesusbiographien her eingeprägte Bild scheint die Begründung selbstverständlich, weshalb H. Thyen an der genannten Stelle argumentierend fortfährt: ‘Jedenfalls wird’ Jesus ‘erst nach diesem Martyrium selbst öffentlich aufgetreten sein, dennnur sokonnte er in seiner Umgebung für den Johannes-redivivus gehalten werden (Mk 6.14ff; 8.28)’. Danach wäre also ein mk Beleg maßgebend. Doch wenn dieser als mk Redaktion erkennbar würde und Mk zu solchen wie anderen Aussagen erst durch seine Auseinandersetzung mit der Q-Redaktion inspiriert wäre, so verlagert sich das Begründungsgewicht auf das einschlägige Q-Material: ‘Für ein öffentliches Auftreten Jesu erst nach dem Tode des Täufers spricht’ für Thyen darum vor allem ‘auch derarchaische“Stürmerspruch” (Mt 11.12par), der wohl auf Jesus selbst zurückgeht und auf das Wirken des Täufers als auf eine abgeschlossene Ära zurückblickt’.
Romanos and the Diatessaron: Readings and Method
Authors: Petersen William L.
Published: February 2009

This article will presend evidence to demonstrate that Romanos, ‘the Melodist’, is a witness to the Diatessaron of Tatian. six new Diatessaronic readings, Present in both Romanos and other Diatessaronic witnesses, are adduced as evidence for this conclusion. These new readings are significant not only for their Diatessaronic status, but also for their textual, theolgical and historical import.
L'Opposition Conter Le Temple De Jerusalem Motif Commun de La Theologie Johannique et du Monde Ambiant
Authors: Cullmann Oscar
Published: February 2009

L'historiographie des origines du christianisme est dominée depuis longtemps par un dogme scientifique dont il faudrait se débarrasser. C'est l'école dite de Tubingue, inspirée par la philosophie de Hegel, qui en est responsable. D'après ce dogme (schème: thèse — antithèse — synthèse), il y aurait au début du christianisme la communauté de Jérusalem, entièrement dominée par la théologie juive et surtout l'espérance juive; plus tard, au contact avec le monde hellénistique, un tout autre christianisme aurait surgi: le paganochristianisme. Le catholicisme représenterait la synthèse. Il est vrai que tous les historiens modernes qui s'occupent du Nouveau Testament ont l'habitude d'abord de se distancer en principe de cette Ecole. Il est presque de bon ton de rejeter tout ce qu'il y a de schématique et d'exagéré dans cette position. Et cependant presque tous les savants modernes qui s'occupent des origines du christianisme conservent quand même la thèse générale de cette Ecole selon laquelle il n'y aurait dans le christianisme primitif que ces deux tendances: le judéo-christianisme de la première heure, localisé en Palestine, et le pagano-christianisme né plus tard et localisé en dehors de la Palestine dans la sphère de l'hellénisme. Tous les grands ouvrages consacrés à l'histoire ou à la pensée des premiers chrétiens sont dominés par ce schème. Il est vrai que W. Bousset et R. Bultmann ont le mérite d'avoir démontré dans leurs ouvrages l'existence d'un mouvement de pensée oriental, hellénistique, qu'ils appellent gnosticisme préchrétien et dont us admettent une influence sur le judaïsme antérieur au christianisme, mais leur manière générale de représenter le développement surtout des idées théologiques du christianisme primitif est restée, malgré tout, dominée entièrement par cette perspective: d'abord christianisme juif en Palestine — ensuite christianisme hellénisé en dehors de la Palestine.
John and the Synoptics in the Passion Narrative
Authors: Borgen Peder
Published: February 2009

In an article entitled ‘Zum Problem “Johannes und die Synoptiker”, S. Mendner has again raised the question of the relationship between the Gospel of John and the Synoptics (Syn). Comparing John vi. 1–30 with the synoptic parallels, he discovers that John's account of the Feeding of the Five Thousand is a literary development of the synoptic account. On the other hand Mark and Matthew have moulded the account of Jesus walking on the sea after the Johannine example.
A Re-examination of Codex Ephraemi Rescriptus
Authors: Lyon R. W.
Published: February 2009

Codex Ephraemi Rescriptus has been the neglected member of the family of great uncials. Photographic facsimiles have been produced of ℵ, A, B, D, and others, but only a sample page or two of the valuable palimpsest is available in textbooks. All the important codices have been studied and collated more than once. But as regards Codex C only Tischendorf has transcribed its text and edited it according to modern standards. In textbooks on textual criticism Codex C has been given—almost without excepdon—less than half the space of any of the other main uncials. To be sure, it is a difficult manuscript to read, and many lacunae exist. Yet because of its age and the quality of its text, as well as the fact that it contains portions of all the sections of the New Testament, every possible detail should be accurately extracted from this once beautiful codex. Owing to this unwarranted neglect of Codex C, especially the fact that no one had tested the accuracy of Tischendorf's work, a new study was undertaken and a new edition is being prepared. The present article will include (1) a brief history Of thern manuscript and its use by textual critics; (2) introductory items on which new light may be shed or on which previous statements need to be corrected; and finally, (3) a list of the more significant errors found in Tischendorf's edition.
John and the Synoptic Gospels: A Test Case
Authors: Lindars Barnabas
Published: February 2009

The question whether John used one or more of the Synoptic Gospels continues to be hotly debated. It is obvious that John is indebted to other sources for much of his information. But where his material overlaps the Synoptic Gospels, it is more difficult to decide whether he is using independent traditions or not. In one case, however, it can be shown that he had a saying of Jesus which he received in a Greek form transmitted independently of the forms in Mark and Q. All go back to a common Aramaic original. The saying in question is Jn. 3. 3, 5.
The Apocalypse as an Annual Cycle of Prophecies
Authors: Goulder M. D.
Published: February 2009

The Apocalypse is not a random jumble of ‘prophecies’: it shows clear evidence of ordering. The problem, however, is to know on what principles the ordering has been done, and which principle has been dominant or primary, and which less influential. For example, the Seven Letters, Seals, Trumpets and Bowls seem at first sight to dominate the book; but then every commentator has some embarrassment in explaining the intrusions of chs 7 and 10–11, let alone the second half of the book. Even then, we need an explanation of the symbolism of the seals, trumpets and bowls, which is in no obvious sense given: so, on their own, the four Sevens are only a partial answer to the question.
Christologie et Baptême à l'Époque du Christianisme Primitif
Authors: Pokorný Petr
Published: February 2009

(1) Dans le domaine des recherches concernant le Nouveau Testament au cours des deux dernières décennies, un grand rôle a été joué par la thèse de la diversification de la christologie primitive. Contrairement à l'affirmation plus ancienne de Wilhelm Bousset sur l'origine pagano-chrétienne du titre Kyrios-Seigneur et aux théories plus anciennes sur l'évolution dialectique du jeune christianisme soutenues par l'ecole de Töbingen, il est symptomatique pour la situation actuelle qu'on suppose une origine indépendante des divers motifs, titres et idées qui ont influencé la façon de penser de l'eglise primitive. En résumant les résultats de ce travail, il faut compter au moins avec les types suivants de la réfléxion christologique: Dans un domaine, Jésus a été attendu comme un personnage apocalyptique (le plus souvent comme le Fils de l'homme) qui viendra pour juger a la fin du monde prévue pour bientôt (Lc. 12, 8s, Mc. 14, 62, 1 Th. 4, 16, cf. 1 Co. 16, 22, etc.); dans un autre milieu rassemblant les sentences de Jésus, il a été conçu comme la sagesse incorporée qui survit dans ses paroles (Mt. 11, 19; 12, 42;Jn. 8, 51; Ev. de Thom. log. 19), ailleurs il a été fâte comme thaumaturge et l'on collectionnait les histoires de ses actions puissantes (strate littéraire dont le sommaire est représenté par Jean 20, 30s) et enfin il y avait une christologie qui exprimait l'importance de Jésus principalement par les paroles concernant sa resurrection;ses images et termes ont été pris de l'apocalyptique juive. Des sentences courtes originelles concernant la résurrection (p. ex. Rm. 10, 9) on a vu naître dans le milieu nonjuif des formules dans lesquelles la résurrection est expliquée comme une élévation lors de laquelle Jésus assume la fonction du Fils de Dieu (Rm. 1, 3s; 2 Tm. 2, 8). Un autre développement du message fondamental ont été des for- mules de la foi telles que 1 Co. 15, 3b–5.
Deux Témoignages de Papias sur la Composition de Marc?
Authors: Delclaux Adrien
Published: February 2009

Pour autant que nous le sachions, c'est une lecture insolite que nous proposons des témoignages de Papias produits par Eusèbe de Césarée dans son ‘Histoire ecclésiastique’: lecture toute personnelle des textes, qui se veut de simple bon sens, indépendamment de l'immense littérature qui s'est accumulée au cours des siècles autour de l'evêque de Hiérapolis. En raison de l'antiquité et de l'autorité de ce témoin exceptionnel, les très rares fragments qui nous ont été conservés des ‘Exégèses’ de Papias constituent une pièce capitale du dossier relatif à la formation des évangiles notamment du deuxième; d'autant que la lecture des écrivains ecclésiastiques des premiers siècles laisse apparaître une certaine hésitation quant à la date à laquelle Marc aurait composé le sien. Aussi bien rien ne doit être négligà éclairer une question depuis si longtemps débattue.
‘A Child of Peace’ (Luke 10.6) in First Century Context
Authors: Klassen William
Published: February 2009

The topic of peace has received critical historical scrutiny from the standpoint of the Ancient Orient and the Old Testament and sketchy treatment with reference to the Greek world. There is, however, no comprehensive study which portrays the differentiated nuances of the topic in the various schools of thought in the ancient world preceding the first century. More studies do exist on the topic of war and it is clear that a balanced picture must include the strenuous attempts made by people of many persuasions to define peace and to find a way in which humans can live at peace with each other.
Is John's Gospel Anti-Sacramental? – a New Solution in the Light of the Evangelist's Milieu
Authors: Matsunaga Kikuo
Published: February 2009

Problem

In the Fourth Gospel there are many symbols and the related texts which can be interpreted sacramentally. On the other hand, it seems to omit accounts of the Baptism of Jesus and the Institution of the Holy Communion, both important to the origin of the sacraments. In addition there are strong tendencies towards theSpiritualisierungof the symbols and the related texts. Therefore, it has been a big issue for Johannine scholarship whether the Evangelist is anti-sacramental or not.
The Farewell Discourses and the History of Johannine Christianity.
Authors: Painter John
Published: February 2009

The question of ‘traces’ of history in the Fourth Gospel is not new. In 1968 Louis Martyn published hisHistory and Theology in the Fourth Gospel. His thesis, reduced to utter simplicity, was that the Gospel is a drama presented at two levels, one concerning Jesus and the other concerning the community of the evangelist in which the Jesus tradition had been shaped. Thus the Fourth Gospel is seen as a Jewish Christian composition shaped in the dialogue/conflict with the synagogue. More recently Raymond Brown has given us his own penetrating reconstruction of the history of the Johannine community. This is presented in four phases: from its beginning until the exclusion from the synagogue; the situation at the time the Gospel was written; internal division (Epistles); and the final disappearance of both groups in the second century, absorbed, either by the emerging great church or by Docetism, Gnosticism and Montanism.
Le realisme de l'esperance chretienne Selon 1 Pierre
Authors: Cothenet E.
Published: February 2009

En notre temps où l'apologétique ne fait pas recette, il m'avait semblé intéressant de mettre en valeur cette déclaration de la le de Pierre. Quand j'ai proposé le sujet à votre Comité, je n'avais pas encore pris connaissance du remarquable article du Professeur J. Piper sur L'Espérance comme motivation de l'amour en cette lettre, mais j'étais préoccupé par les problèmes d'interprétation soulevés lors du Congrès des Biblistes français, à Orsay près de Paris, en septembre 1979. Située comme un héritage dans les cieux, l'espérance de Pierre nous apparaît bien désincarnée; a la limite elle semble faire bon ménage avec un conservatisme social qui laisse proliférer l'injustice. Pareille espérance est-elle credible pour notre monde actuel, justement sensibilisé aux aspects sociaux de la foi?
Colossians 1.12–20: A Reconsideration
Authors: Pollard T. E.
Published: February 2009

I have given this paper the title, ‘Colossians i. 12–20’, but I must say immediately that I am not concerned with the structural problems of Colossians ch. i, namely, whether part of it is a pre-Pauline or pre-Christian hymn, and, if it is, where the quotation of the hymn starts and finishes, and, if it is, whether the author of Colossians has quoted it verbatim, or adapted it by adding phrases to make it bring out the point he wants to make. (There have been many suggestions concerning the form and content of the original hymn and which phrases have been added, but as far as I am aware, no one has entertained the idea that the author omitted words or phrases from the original hymn. Certainly the latter would be impossible to prove, but it is just as possible as the idea of additions.) My concern is with the passage, wherever it begins and ends, within its context in Cobssians. That is the exegete's primary concern, however fascinating speculation concerning original form, content and meaning may be.
The Four Beasts of Daniel's Vision in the Night in the Light of Rev. 13.2
Authors: Hanhart K.
Published: February 2009

Daniel's vision of the Son of man (Dan. 7. 2 ff.) is undoubtedly a most important passage for the interpretation of the Gospels and of the ‘Son of man’ sayings of Jesus in particular. In this article however, I will try to answer a number of preliminary questions concerning the identity of the four beasts in this vision that should perhaps be answered before we attempt to solve the problem concerning the enigmatic figure ‘like a son of man’. Why, for instance, does the fourth beast remain anonymous although the other three, weird as they are in appearance, show at least a likeness to known animals:like a lion (v. 4),like a bear (v. 5),like a leopard (v. 6)?
Rite and Rights for Women – Galatians 3.28
Authors: Witherinoton III Ben
Published: February 2009

Galatians 3. 28 illustrates the fact that all too often meaning is in the eye of the beholder and that without proper care and attention to the context, text becomes pretext. We are told by some commentators that Gal. 3. 28 is the ‘Magna Carta of Humanity’, and especially the ‘Emancipation Proclamation for Women’. Others insist just as strongly that this text is dealing with one's positionCoram Deoand has no implications for social relations within the Body of Christ. One scholar has even suggested that Paul's male–female terminology and his mentioning of baptism means that Paul is arguing for infant, as well as adult, baptism. In light of the present confusion concerning this text, it will perhaps be best to attempt to set this verse in its historical and literary context before proceeding to examine the exegetical intricacies involved.
Qumran Initiation and New Testament Baptism
Authors: Thiering B. E.
Published: February 2009

In a previous study, the present writer has made an analysis of aspects of the Qumran baptismal doctrine, pointing to a distinction between the washing with water and the purification by Spirit. When a further examination of the stages and conditions of initiation at Qumran is added, a relevance may be seen to certain aspects of the history of baptism in Acts, suggesting a means of dealing with some recognized difficulties.
The Johannine ‘Jews’: A Critical Survey
Authors: Von Wahlde Urban C.
Published: February 2009

The use ofIoudaioiin the Fourth Gospel (hereafter, FG) has attracted much scholarly attention. It is a consistent conclusion of such investigation that the termIoudaioiin the gospel has a variety of meanings. It is also noted and generally agreed upon that one of the ways in which the term is used is unique to John among New Testament authors and indeed among ancient authors in general; it is this unique usage ofIoudaioiwhich has been the focus of the investigation. However if we look only at this peculiarly Johannine use ofIoudaioiwe find that scholars have disagreed both about which texts within the gospel constitute this usage and also about the identity of the persons referred to by the term. Some authors have seen this usage as referring to the entire Jewish nation composed of both the common people and the narrower circle of religious authorities. Other scholars have considered the term to refer exclusively to religious authorities.
Kommunikatives Handeln in Gleichnissen Jesu. Historisch-kristische und pragmatische Exegese. Eine kritische Sichtung
Authors: Frankemölle Hubert
Published: February 2009

Das Anliegen dieses methodologischen Aufsatzes ist bescheiden, zugleich aber anspruchsvoll und schwierig, bescheiden, weil die viel verhandelte Materie der neutestamentlichen Gleichnisse und die unterschiedlichen Auslegungsmodelle in aller Kürze im methodischen Ansatz referiert und kritisch gewürdigt werden sollen, anspruchsvoll (und in gebotener Kürze angemessen kaum durchführbar) ist dieser Versuch, weil exemplarisch gezeigt werden soll, was linguistisch orientierte Exegese leisten könnte und wie sie historisch-kritische Methodenintegrierendzu reflektierteren und stärker kontrollierbaren Ergebnissen kommt, vielleicht auch neue Einsichten vermittelt. Schwierig ist dieses Unterfangen vor allem, weil esdielinguistisch Methode (und Terminologie) nicht gibt, sie sich nach B. van Iersel als ‘ein unfaßbares und vielköpfiges Ungeheuer’ gebärdet, sie ‘mehr von einem Lebewesen als von einem Bauwerk an sich zu haben (scheint)’, das ‘unablässig in Entwicklung und Bewegung’ ist. Doch Sicherheit durch Flucht oder Enthaltsamkeit ist nach van Iersel abzulehnen, es bieibt nur der ‘Versuch, den Drachen zu zähmen’, ‘die Linguistik als Hilfswissenschaft’ der ‘exegetischen Arbeit dienstbar zu machen’.
Quelques témoins grecs des formes textuelles les plus anciennes de l'épitre de Jacques: Le Groupe 2138 (OU 614)
Authors: Amphoux Christian B.
Published: February 2009

Les mss. grecs, dont nous allons examiner les variantes pour Jacques, sont tous médiévaux, donc tardifs. Plusieurs d'entre eux ont des états de texte apparentés: il s'agit d'un groupe de minuscules apparu lors d'un classement antérieur, fait à partir d'une collation de 498 états de texte sur 25 lieux variants de Jacques, et complété par des témoins absents de la collation ou sans parenté évidente avec le groupe. Au départ, l'intérêt de ce groupe est d'occuper une place originale par rapport aux deux types de texte admis, le lsquo;syro-byzantin’ et l'‘alexandrin’. Nous avons disposé, pour collationner 239 lieux variants, de l'apparat de Von Soden et des collations de Scrivener et de K. Clark. Dans la mesure o< ces sources sont fiables – et nous le supposerons pour cette étude –, nous tâcherons de répondre à deux questions: ce groupe est-il homogéne? Quelle est l'ancienneté possible de ses leçons les plus caractéristiques? Accessoirement, nous reviendrons sur le classement de Von Soden, pour juger de son bien-fondé en ce qui concerne notre Epître.
A neglected Meaning for SKEUOS in 1 Thessalonians 4.4
Authors: Whitton J.
Published: February 2009

Discussion of the meaning of σκєυ>ος in 1 Thess. 4. 4 has traditionally centred on two possible connotations, ‘body’ and ‘wife’ (cf. respectively, B. Rigaux, Les Epitres aux Thessaloniciens, 1956, pp. 503–7; E. Best, The First and Second Epistles to the Thessalonians, 1972, pp. 160–5).
Nag Hammadi and the New Testament
Authors: Wilson R. McL.
Published: February 2009

Among the materials utilised to reinforce the cover of Codex VII from Nag Hammadi there are three inscribed papyrus fragments containing definite dates: a receipt dated 341 A.D., another of 346, and a deed of surety dated to 348. This provides a clear and unambiguousterminus a quofor the manufacture of this codex, although the fixing of a more precise date remains problematical. We do not know how long a receipt would be retained before it was discarded for use as scrap. As it happens, there is one case among the fragments from the cover of this codex in which the recipient of a letter has used the verso for a letter of his own. Neither however is dated, so that we do not know the interval between them. They therefore provide no help in this respect.
Origen's Text of the New Testament and the Text of Egypt
Authors: Fee Gordon D.
Published: February 2009

For the members of this Society one need not belabour the significance of Origen's NT quotations both for the history of the NT text in general as well as for the local texts of Alexandria and Caesarea in particular. Indeed his erudition, prolific writings and long residence both in Alexandria and Caesarea combine to give him a unique place in the history of this discipline.
Gesetz und Freiheit im Galaterbrief
Authors: Kertelge Karl
Published: February 2009

Das Thema ‘Gesetz und Freiheit’ ist zweifellos einschlägig für die paulinische Theologie. Besonders die Beschäftigung mit den Briefen des Paulus an die Galater und an die Römer stellt den Exegeten vor die Frage, wie Paulus als gebürtiger Jude zu einer solchen Einschätzung des Gesetzes kommen konnte, so daß er es eindeutig in ein Gegenüber zur befreienden Kraft des Evangeliums von der Rechtfertigung des Sünders stellt. Gesetz und Evan-gelium, Gesetz und Glaube an Christus, Gesetz und Freiheit, das ist in der Tat das Problem, das den Apostel in seinen theologischen Bemühungen um die Erhellung des Kreuzesgeschehens und um die Erschließung des λόγος του˜ στανρόυ˜ (1 Kor. 1. 18) am meisten beschäftigt hat und das dem Exegeten zu erforschen aufgegeben ist, wenn er die Konstituenten der pauli-nischen Theologie zu ermitteln und zu systematisieren sucht. In neuerer Zeit sind zahlreiche Artikel, Monographien und Kommentar-Exkurse erschienen, die sich um das Problem des Gesetzes bemühen und die bei der Vielfalt ihrer Ansätze zugleich auch zeigen, daß die Interpretation des Gesetzes bei Paulus zu immer neuen Fragen führt. Dennoch erweist sich die Beschäftigung mit ihnen als sehr fruchtbar - sowohl für eine neutestamentlich-christliche als auch für eine gesamtbiblische, jüdisch-christliche Theologie.
Christology and the History of the Johannine Community in the Prologue of the Fourth Gospel
Authors: Painter John
Published: February 2009

So much has been written about the Prologue that it must seem unlikely that anything new could be said about it with some claim to credibility. It is not that all problems have been resolved, or that all that needs to be said has been said. But perhaps, on the basis of existing evidence, it seems that what can be said with some probability has been said. Yet many issues remain unresolved. Are the form and content of the Prologue the consequence of the evangelist's use of a source hymn? Or was the Prologue a specially written introduction for the Gospel? If the Prologue is based on a source hymn: What was the origin of the hymn? How did it come to the evangelist and why did he use it? What was in the hymn and what was added by the evangelist? Answers to these questions are fundamental to a precise understanding of the Prologue and could throw light on the history of the Johannine community.
Prophetic ‘I’-Sayings and the Jesus tradition: The importance of testing prophetic utterances within early Christianity
Authors: Dunn James D. G.
Published: February 2009

The Church drew no distinction between such utterances by Christian prophets (ascribed to the ascended Christ) and the sayings of Jesus in the tradition, for the reason that even the dominical sayings in the tradition were not the pronouncements of a past authority, but sayings of the risen Lord, who is always a contemporary for the Church.
Christ at the right hand – Ps. cx.I in the New Testament
Authors: Loader W. R. G.
Published: February 2009

No other passage of scripture recurs so frequently in allusion or quotation in the christological expressions of NT times as Ps. cx. I. In this expression we stand in continuity with christological thought from the very early beginnings of its development. The purpose of the following study is to investigate the use of Ps. cx. 1 in relationship to this development, and to examine the function and significance of its motifs at various points within the complex variety of NT christological traditions.
Jewish Expectations about the ‘Messiah’ according to the Fourth Gospel
Authors: De Jonge M.
Published: February 2009

This paper will deal with a number of passages in the Fourth Gospel in which Jews express Jewish beliefs concerning the Messiah. Three of these are found in the debates among various groups in Jerusalem which are recorded in chapter vii; they all deal with thecomingof the Messiah.
The Origins and Development of Samaritan Christianity
Authors: Scobie Charles H. H.
Published: February 2009

After the account of the earliest Christian community in Jerusalem (chapters i to vii), the Book of Acts tells in viii. 1 f. of a dispersion of the Church throughout Judaea and Samaria, followed by a Christian mission to Samaria, led by Philip. It is frequently held that the author of Acts gives an indication of the outline he intends to follow at Acts i. 8 where the risen Christ tells his apostles, ‘You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses [1] in Jerusalem; [2] in all Judaea and Samaria; and [3] to the end of the earth.’ The first section, the witness in Jerusalem, occupies Acts i–vii; Acts viii and ix deal with the witness in Judaea and Samaria; while with the narrative of Peter and Cornelius in Acts x the emphasis shifts to the Gentile mission for the remainder of the book.
The Text of the ‘Corpus Paulinum’
Authors: Tasker R. V. G.
Published: February 2009

The publication of Dr Zuntz's Schweich Lectures of 1946, much enlarged in the interval, is an event of great interest and importance to New Testament scholars, not only to those engaged in the more technical aspects of textual criticism but to all expositors of the Pauline letters. As our author so rightly insists at the outset of his study, expounders of the New Testament must not be content to leave textual criticism to the experts, for ‘textual criticism and exegesis are not independent inseparable endeavours but two aspects of the same endeavour’. The theologian is bound to go astray either if he fails to keep a vital hold upon the text, or, as Zuntz also insists, if he is unwilling or unable to assume the role of philologist as well.
Le Libellé singulier de II Corinthiens 3.18 chez Hilaire de Poitiers: Essai d'explication
Authors: Doignon Jean
Published: February 2009

Le verset 3. 18 de la Seconde Épître aux Corinthiens a été et est encore l'objet de beaucoup de controverses. Rappelons-en le libellé en grec, constant dans toutes les éditions critiques modernes du Nouveau Testament, Tischendorf, Westcott–Hort, Nestle, Merk, Aland: ‘Ημειδς δ πντες νακεκαλυμμνᾠ προσώπᾠ τν δóξαν Κυρíου κατοπτριℑóμεοι τν αὐτήν εἰκóνα μεταμορ-φοὑμεθα πò δóξης εἰς δóξαν καθπερ πò Κυρíου πνεὑματος. Dans ce verset, l'interprétation de deux détails en particulier a opposé, depuis le début de ce siècle, les exégètes qui, comme l'a mis récemment en évidence la savante synthèse de J. F. Collange, se sont posé une double question: (i) Le participe κατοπτριℑóμενοι signifie-t-il ‘reflétant (comme un miroir) la gloire du Seigneur’ ou ‘contemplant (comme) dans un miroir la gloire du Seigneur’? (2) La locution τήν αὐτν εἰκóνα vise-t-elle notre assimilation à la gloire de Dieu ou à celle de son image (le Christ d'après II Cor. 4. 4 et 6)?
The Johannine Prologue and the Messianic Secret
Authors: Hooker Morna D.
Published: February 2009

In 1892 Adolf Harnack, writing on the relation of the Prologue to the Fourth Gospel, posed the question in these words: ‘What is the aim of the Gospel, what is the aim of the Prologue? Are these aims identical or is the Prologue really an introduction to the Gospel?… Is it the key to understanding the Gospel?’ My aim in this paper is to consider once again this question of the function of these opening verses. What did the author – or redactor – of the gospel aim to achieve by beginning his book in this way?
Die Davidssohnfrage (Mark xii. 35–7 Parr.) und der Menschensohn
Authors: Neugebauer Fritz
Published: February 2009

Es ist deutlich, daß die Überlieferung der Davidssohnfrage für die erste Christenheit eine besondere Bedeutung besaß, erscheint doch hier Ps. cx. I im Munde Jesu selbst, also jene alttestamentliche Aussage, die wie kaum eine andere eine christologische Ausstrahlungskraft für das ganze Neue Testament besitzt. Wer daraus folgert, erst die christliche Theologie habe den christologischen Anschluß an Ps. cx. I gefunden, steht in der Gefahr, Ursache und Wirkung zu verwechseln, vermag kaum zu erklären, warum eine spätere christologischePositionretrospektiv in die Gestalt einer rätsel-haften und darum schwer deutbaren Frage gekleidet wurde, und versperrt zudem den Zugang zu der Frage, inwieweit hier eine Bewegung derMessianologiezum Zuge kommt, die bereits vor Jesus im Gange war, bekommt also in der Beschränkung dieser Frage auf die Zeit nach Jesus das mögliche Zuvor dieser Frage vor Jesus nicht in den Blick. Vor allem aber ist zu beachten, daß unsere Texte zunächst nicht eine spezifisch christologische Frage sichtbar machen – das wäre etwa das Verhältnis von Messias, Kreuz und Auferstehung –, sondern eine Frage der Messianologie, so sehr die Davidssohnfrage durch den, der sie stellt, und mit der Geschichte, in die sie hineingehört, zu einer Frage der Christologie wird.
II Corinthians vi. 14–vii. 1 and Food offered to Idols
Authors: Fee Gordon D.
Published: February 2009

The problems surrounding the integrity of II Corinthians vi. 14–vii. I are well known. In the first place, verses vi. 11–13 and vii. 2–4 flow together rather easily as a single piece of personal appeal. ‘My heart is opened wide toward you…In a like reciprocation, I speak as to children, you also open wide (your hearts toward me)…Make room for me.’ The parenesis of vi. 14–vii. I abruptly breaks this flow of thought. Moreover, vi. 14–vii. I is a self-contained unit, which begins with a concrete prohibition supported by five balanced rhetorical questions, which in turn is supported by a catena of Old Testament passages, and concludes with a general parenesis. Nothing within this passage seems even remotely related, either in language or concept, to the personal appeal within which it is embedded.
Futurische und Präsentische Eschatologie im Ältesten Urchristentum
Authors: Kümmel Werner Georg
Published: February 2009

(I) Eines der folgenreichsten und wichtigsten Ergebnisse der geschichtlichen Erforschung des Neuen Testaments war die gegen Ende des 19. Jh. gewonnene Erkenntnis, daß die Erwartung des baldigen Kommens der Gottesherrschaft und des Weltendes eine grundlegende Bedeutung für das Denken des frühen Christentums gehabt habe. Mit dieser Feststellung soil natürlich nicht gesagt sein, daß bis zu jenem Zeitpunkt niemand auf das Vorhandenscm einer eschatologischen Naherwartung im Neuen Testament aufmerksam geworden wäre; zahireiche neutestamentliche Texte sprechen ja zu deutlich von den bevorstehenden Endereignissen, als daß ihre Aussagen hätten unbeachtet bleiben können. So hat schon Hugo Grotius daraufhingewiesen, daß Paulus davon überzeugt war, er könne das letzte Gericht noch zu semen Lebzeiten erleben, hat aus dieser exegetischen Beobachtung freilich nur chronologische Konsequenzen gezogen. Hundert Jahre später aber hat der englische Deist Matthew Tindal in seinem WerkChristianityas Old as theCreation: or the Gospel a Republication of the Religion of Nature(1730) die umfassendere Beobachtung gemacht, daß in fast alien Schriften des Neuen Testaments die Überzeugung herrsche, das Ende der Welt sd nahe, und daß die Urchristen aufdiesen Glauben ihre ethischen Mahnungen gegründet hatten. ‘But, if most of the Apostles… were mistaken in a matter of this consequence, how can we be certain, that any one of them may not be mistaken in any other matter?’. Tindal hat also die eschatologische Naherwartung als Grundanschauung fast der ganzen Urchristenheit erkannt, darüber hinaus aber auch darauf hingewiesen, daß die Nichterfüllung dieser Erwartung zu der Konsequenz führen müsse, daß die Apostel auch in anderen Punkten im Irrtum gewesen scm können.
The Parable of The Children's Game
Authors: Linton Olof
Published: February 2009

The parable of the children's game belongs to those so-called ‘Q’-texts where there is a considerable agreement between the version of Matthew and that of Luke. Such texts often appear together as is also the case here.1In three passages which follow immediately or almost immediately after each other, the conformity between Matthew and Luke both as to structure and vocabulary is very striking:
Petrus-Probleme
Authors: Haenchen Ernst
Published: February 2009

Oscar Cullmanns Petrusbuch — es ist jüngst neu erschienen1— verdient die Anerkennung, die es gefunden hat. Es liest sich glänzend. Der Aufbau ist durchsichtig, die Beweisführung eindrucksvoll, die Polemik vornehm. Aber auch in seiner vervollkommneten Gestalt läßt das Werk noch Raum für Fragen, die freilich zum Teil über seinen Bereich hinausragen. Wir beschränken uns hier auf den Abschnitt, welcher die überschrift trägt: ‘Petrus der Apostel’, und greifen Probleme heraus, die das Verhältnis zwischen Petrus und Paulus betreffen.
Trois Chiasmes Johanniques
Authors: Lé-onDufour Xavier
Published: February 2009

Cette note ne prétend pas offrix une étude exhaustive du chiasme dans le quatriè, e évangile; elle veut, à l'aide de trois exemples, attirer l'attention des critiques sur cette figure de style. Elle s'en tient volontairement au texte actuel, refusant provisoirement d'examiner les sources utilisées et de développer les considerations exégétiques et théologiques qui découlent des constations littéraires.
The Trial of Jesus and the Interpretation of Psalm cx
Authors: Linton Olof
Published: February 2009

The question of the High Priest: ‘Art thou the Christ, the Son of the Blessed?’, and the answer of Jesus, mark the culmination of the trial of Jesus. At least this is how it has generally come to be regarded among Christians. This conception, however, is supported by the accounts of Mark and Matthew only. In John we have neither question nor answer. In Luke we have the question, but it is not asked by the High Priest himself; but by the chief priests and scribes (xxii. 6). Furthermore, in Luke the single question in Mark and Matthew: ‘Art thou the Christ, the Son of God?’ is divided into two questions: first, ‘Art thou the Christ?’, and then, ‘Art thou then the Son of God?’ Moreover, the crime of Jesus in Luke is not described as ‘blasphemy’.
Paul's Opponents in II Corinthians
Authors: Barrett C. K.
Published: February 2009

The continuing stream of hypotheses with regard to the Corinthian opposition to Paul will serve as a reminder that this opposition constitutes one of the crucial questions for the understanding of the New Testament and the origins of Christianity. It is not too much to say that a full understanding both of New Testament history and of New Testament theology waits on the right answering of this question. We can see pretty clearly that the development of Christianity in the first three decades after the crucifixion and resurrection of Jesus moved about two poles: on the one hand, the church of Jerusalem, some at least of whose leaders could probably look back to their association with Jesus during his ministry in Palestine, and, on the other, Paul, apostle as he himself but by no means all his contemporaries believed him to be, and the churches he founded in the non-Jewish world. How were these two groups related to each other? Did they act in concert or in opposition? These alternatives are far too simply put, and fail to do justice to the complexity of the facts; but the facts to which justice must be done include the data of II Corinthians, where Paul appears to be confronted by a rival apostolate.
Paul's Knowledge of Jesus: II Corinthians v. 16 once more
Authors: Fraser John W.
Published: February 2009

If we ask the question, ‘Did Paul know Jesus?’, we find that it is not so simple because of the ambiguities of the word ‘know’. Some other expression would make for clarity, e.g. ‘Did Paul have any contact or relationship with Jesus?’, or, even more pointedly, ‘Did Paul see Him, go further and listen to Him, and still further and speak with Him?’ ‘Know’ can mean, ‘know Him by sight’, ‘have a slight contact with Him’, ‘have close relations with Him’; ‘know about Him’ from others; and, finally, ‘form a judgement about Him’ or ‘understand Him’. Moreover, again and again when this question is raised in its simple form the ambiguous II Cor. v. 16 is invoked.