bluuebunny/crossref_metadata_2025 huggingface dataset:
Neue Neutestamentliche Papyri II
Authors: Aland Kurt
Published: February 2009

(8) Über die grundsätzlichen Probleme, die sich für die neutestamentliche Textkritik aus den neuen Papyri ergeben, wird zum Schiuβ dieser Betrachtungen ausführlich zu reden sein. Welche Bedeutung dabei dem 75 zukommt, ist im einleitenden Abschnitt I. dieser Serie (N. T. S. IX, 1963, 304 f.) bereits hervorgehoben worden. So versteht es sich, daβ der Behandlung von 66 in der letzten Fortsetzung sogleich die von 75, zu folgen hat, während 72 und 74 ebenso wie die Fragmente, mit welchen die dazwischen liegenden Nrrn. besetzt sind, zurückgestellt werden können. Dieses Verfahren wird nicht nur durch die Bedeutung von 75, sondern auch dadurch empfohlen, daβ von 75 bisher keine Gesamtkollation veröffentlicht ist (während sie z. B. für wesentliche Teile von 72 existiert). Lediglich C. Porter hat im Journal of Biblical Literature (81, 1962, 363–73) einen Anlauf dazu unternommen, indem er ‘Papyrus Bodmer XV (75) and the Text of Codex Vaticanus’ miteinander verglichen hat. Aber abgesehen von der Beschränkung auf das Johannesevangelium (die auch für andere Untersuchungen zu 75 gilt), ist eine solche Studie mehr für die Stellung von 75 in der Text-geschichte von Bedeutung als für einen Gebrauch des 75 in der praktischen Arbeit des Neutestamentlers, der für die seiner Arbeit zugrundeliegenden textkritischen Entscheidungen wissen möchte, und zwar ohne Faksimile- und Textausgabe der Papyrus jedes Mal zu Rate ziehen zu müssen, was dieser Papyrus tatsächlich liest und worin er sich von den modernen Textausgaben und den anderen Handschriften oder Handschriftengruppen unterscheidet.
Syntactical Evidence of Aramaic Sources in Acts I–XV
Authors: Martin R. A.
Published: February 2009

Source criticism in Acts has had a long and varied history. While one can hardly speak of a consensus of opinion on the question today, certain trends are evident. The present tendency is to study the smaller units of Acts, rather than to seek for continuous sources throughout the book. In this development can be seen the influence of M. Dibelius's 1923 essay on the ‘style criticism’ of Acts.
The Lucan Portrait Of Christ
Authors: Lampe G. W. H.
Published: February 2009

The object of this study is to inquire into the nature of Luke's theology, and in particular to see whether we find in his writings a distinctive presentation of the Person and work of Jesus. This is not an easy task. Even if we could readily isolate Luke's own theological outlook from that of the sources which he was using, the fact would remain that the thought of the Lucan writings is seldom clear-cut. The author does not follow any one line of interpretation to the exclusion of all others; on the contrary, he prefers to make a synthesis. Nor does he press any one idea to its ultimate conclusion or content himself with drawing out the significance of a single scriptural image. He prefers to hold a large number of threads in his hand at once, introducing first one and then another into a somewhat untidy and ill-defined pattern, without allowing any one of them so to predominate over the rest as to give unity and coherence to the whole. This tendency is perhaps especially marked in his presentation of the Person and work of Christ, and it is no easy matter to determine how far the looseness and variety of his thought is due to his own cast of mind and how far it is due to the intractability of his material and the difficulty of adapting it to serve the purposes required by his own theological outlook.
The Major Agreements of Matthew and Luke Against Mark
Authors: Simpson R. T.
Published: February 2009

The problem of the relationship between the first three gospels still awaits a final solution. Even the priority of Mark, the keystone of Synoptic criticism as it was developed by such scholars as B. H. Streeter, has been challenged in recent years. However, the majority of critical scholars are agreed that the careful study of the discrepancies between Mark itself, and those sections of Matthew and Luke which are closest to Mark, leads to the conclusion that St Matthew and St Luke worked directly from the written text of that gospel. Even Abbot Butler, the most thoroughgoing of the protagonists of the priority of Matthew, does not in fact deny that Matthew and Luke frequently offer what appears to be an ‘improved’ version of Mark. No doubt it is possible to explain the more primitive character of Mark as Butler does, by supposing that St Peter may have made Matthew the basis of his preaching, and that Mark therefore represents a Petrine version of Matthew. Nevertheless, the majority of scholars are (rightly) agreed in adopting the more economical explanation that the Matthean and Lucan ‘improvements’ upon the text of Mark indicate that both St Matthew and St Luke had a copy of that gospel before them as they wrote.
The Seven Parables in Matthew XIII
Authors: Gerhardsson Birger
Published: February 2009

The section of gospel material often called ‘the parable chapter’ is handled very differently by the three synoptic evangelists (Mark iv. 1–34; Matt. xiii. 1–52; Luke viii. 4–18); an immediate and fundamental variation is apparent simply by counting the number of parables in each: Mark has three, Luke only one, Matthew as many as seven. This article on the Matthean version of the parable chapter begins by concentrating on its seven parables, for they belong together and their relationships promise to throw light on a number of problems.
A Medieval Dutch Text of Acts
Authors: Klijn A. F. J.
Published: February 2009

It was in 1923 that Professor Plooy directed inquiry on the text of the Diatessaron into new channels. He pointed to the value of the various forms of Het Leven van Jezus in medieval Dutch MSS. and proved conclusively that here we have an offshoot of Tatian's Diatessaron. He thereby made it plausible that its origin goes back to a Syriac form.1
(A) The Aφomnhmoneymata in Papias, Justin, and Irenaeus
Authors: Heard Richard
Published: February 2009

Our earliest undisputed authority for the authorship of each of the four Gospels is Irenaeus (III, I, I). ‘Matthew (cf. Matthaeus enim apostolus, Iren. III, 9, I) published a gospel in writing also among the Hebrews in their own tongue, while Peter and Paul were preaching the Gospel and founding the church in Rome. But after their departure (death?) Mark, the disciple and interpreter of Peter (cf. Marcus interpres et sectator Petri, Iren. III, 10, 6) — he also transmitted to us in writing the things which Peter used to preach.
(B) Papias' Quotations from the New Testament
Authors: Heard Richard
Published: February 2009

Papias is primarily of interest to us as the last link in a chain of oral tradition going back to the Apostles, and for the information—difficult as it sometimes is to interpret—which he preserved about Peter and Mark, Matthew, Philip, and the Elder John. We are profoundly thankful for his curiosity and for his belief ‘that things out of the books did not profit me so much as the utterances of a voice which liveth and abideth’, even if some of the oral traditions which he wrote down appear to us legendary, e.g. the report attributed to John, the disciple of the Lord, of the Lord's teaching on the material delights of Paradise, and the account which Papias gives of the death of Judas.
Matthew V.18 and the Validity of the Law
Authors: Honeyman A. M.
Published: February 2009

The interpretation of the closing words of Matt. v. 18 has been bedevilled by doctrinal preconceptions and the misapprehension of a characteristically Semitic mode of expression. The attitude towards the Law expressed by Jesus in Matt. v. 17–20 is one of unqualified acceptance and approval. The Law is to be observed in every detail and there is no suggestion that there is any limit in time to its observance. The Law is eternal, and its most minute prescription retains its validity (v. 18), i.e. so long as the created world endures, to the end of time. The difficulty that confronts the exegete is to reconcile the closing, clause γένται with this unambiguous statement regarding the duration of the Law. If the sense of were similar in the two instances it would be natural to treat as a variant term for , in which case γενέθαι would be the antithesis of , and the two clauses would have opposite meanings. Again, to suggest, as is commonly done, that the last clause of v. 18 is to be understood—like the similar expressions in Matt. xxiv. 34 // Mark xiii. 30 // Luke xxi. 32—as referring to the parousia or to those works of Jesus which are unconnected with the observance of the Law is to rob the categorical assertion of its absolute character and to involve the speaker in self-contradiction. The two clauses introduced by cannot be treated as co-ordinate or synonymous.
I Peter II. 1–10: its Formation and Literary Affinities
Authors: Snodgrass Klyne R.
Published: February 2009

Despite the relative neglect shown the First Epistle of Peter, few NT books are more relevant for a study of the use of the OT in the NT. Like the Epistle to the Hebrews, I Peter quotes frequently from various sections of the OT, and like the Book of Revelation its thought is frequently framed with OT expressions. Especially because of the unique collection of stone testimonia and the use of other OT quotations, I Peter ii. 1–10 is one of the most intriguing passages in the NT. As is well known, I Peter provides a message of consolation and exhortation to Christians who were being or were about to be persecuted, and this message is conveyed by a series of imperatives based on indicatives. Particularly in i. 13 through ii. 10 the imperative is couched between a preceding assumption (expressed either by a conditional sentence as in i. 17 or a participle as in i. 22) and a following supporting indicative.
Formgeschichtliches zu den Seligpreisungen Jesu
Authors: Schweizer Eduard
Published: February 2009

Am Anfang der Feldrede stehen bekanntlich drei (Luk. vi. 20 f.), am Anfang der Bergpredigt acht Seligpreisungen oder Heilrufe (Matth. v. 3–10), wobei der später zugewachsene Spruch über die Verfolgten hier nicht berücksichtigt wird. Bei Lukas sind die Heilrufe durch entsprechende Weherufe ergänzt. Beide Versionen zeigen gegenüber den Vorlagen charakteristische Unterschiede auf, die hier zusammengestellt werden sollen.
Baur Versus Hilgenfeld: A Forgotten Chapter in the Debate on the Synoptic Problem
Authors: Fuller R. H.
Published: February 2009

William R. Farmer's history of the debate on the Synoptic Problem contains the following footnote:

Baur answered Hilgenfeld in his Das Markuseaangeliwn, Tübingen, 1851, and the two carried on the debate for years in the Theologische Jahrbücher. This debate is worthy of thorough analysisand evaluation.

When I was invited to read a paper at this year's meeting at Tübingen with the understanding that the paper should deal if possible with some aspect of the work of the Tübingen school of the mid-nineteenth century, this seemed to be an appropriate occasion to take up Professor Farmer's challenge.
Offenbaren wird sich das Reich Gottes
Authors: Koch Klaus
Published: February 2009

Daß basileia tou theou ‘der beherrschende Begriff der Verkündigung Jesu’ ist, darin sind sich die Neutestamentler einig. Einig auch darin, daß der Ausdruck nicht ein ‘Reich’ oder beherrschtes Gebiet meine, sondern vielmehr ‘Königsherrschaft’ als Abstraktum im Sinne von unbeschränkter herrscherlicher Machtausübung, ‘weder ein räumlicher noch ein statischer, vielmehr ein dynamischer Begriff’. Strittig bleibt das Maß von Gegenwärtigkeit einerseits, Zukünftigkeit andererseits, das Jesus mit der göttlichen basileia verbindet; eine Strittigkeit, die weitreichende Folgen für die Theologie der Gegenwart überhaupt hat, hangt doch für viele Theologen an der Klärung ebensosehr die Bestimmung der Rolle der Kirche in Zeit und Heilsgeschichte wie die Begründung für Prinzipien der Staatsethik und vieles andere.
Note sur la structure littéraire d'Hb II. 1–4
Authors: Auffret Pierre
Published: February 2009

Dans la conclusion de son ouvrage sur ‘La structure littéraire de l'épître aux Hébreux’, A. Vanhoye constate combien ‘l'étude de la structure s'est avérée…utile pour l'éxégèse de l'Epître’ et qu' ‘elle doit normalement contribuer…à la mise en valeur des richesses contenues dans le texte’ (p. 259). C'est en partageant ces convictions que nous voudrions répondre à une autre de ses constatations: ‘Tel ou tel détail de notre exposé demanderait un examen plus approfondi’ (ibid.). Il nous semble en effet que tel est le cas pour la parénèse qui est au centre de la première partie: ii. 1–4. Re-prendre l'étude de la structure littéraire de ces quatre versets ne saurait évidemment prétendre à plus qu'à préciser quelques ‘details’. Mais l'on sait assez maintenant comme tout et parties, ensemble et détails se tiennent dans cette épître. Et à notre tour, nous espérons que malgré ‘la minutie de certaines analyses’ le lecteur une fois encore ‘ne regrettera pas son effort’ (ibid.).
Jésus et le calendrier de Qumrân
Authors: Jaubert A.
Published: February 2009

La chronologie de la Passion plaçant au mardi soir la Cène de Jésus a suscité les réactions les plus diverses: de l'adhésion chaleureuse à l'opposition la plus vive. Le ton passionné de certaines ‘réfutations’ pourrait surprendre s'il ne s'expliquait précisément par la grande diffusion de la thèse.
St John and the Passion Narratives of St Matthew and St Luke
Authors: Buse Ivor
Published: February 2009

In a previous study in this journal we compared the Passion Narratives of the Fourth Gospel and of Mark, reaching the conclusion that John shows knowledge not of the Gospel according to St Mark, but of a Passion Story which Mark also knew, a narrative included in the B stratum of the Marcan Passion Account as analysed by Principal Vincent Taylor. Recently, Dr Peder Borgen has offered the criticism that we had taken into account only the agreements of John with Mark and had not considered the similarities with Luke and Matthew. The limitation was imposed by the nature of our inquiry at that stage. To widen the scope of our investigation by taking Matthew and Luke into account is the inevitable next step. Far from disproving the hypothesis we were led to advance, the examination of the passages involved tends to confirm it.
The Two Traditions of the Last Supper, Betrayal, and Arrest
Authors: Temple Sydney
Published: February 2009

The relationship between John and the Synoptics and the closely linked question of the historicity of an independent John-source have been the concern of contributors to this journal since its institution. In a recent article Ivor Buse has drawn attention to the ‘striking similarities’ between certain of the Marcan Passion Narratives and the account in John, basing his study on the conclusions reached by Dr Vincent Taylor in his commentary on St Marks Gospel. I should like to pursue this question further.
Walter Bauer als Kirchenhistoriker
Authors: Schneemelcher Wilhelm
Published: February 2009

Die gro²e lexikographische Leistung Walter Bauers hat es mit sich gebracht, da² er als Verfasser des Wörterbuches zum Neuen Testament weithin bekannt ist, da² aber leicht übersehen wird, welche eminente Bedeutung das Lebenswerk Walter Bauers für die kirchengeschichtliche Forschung hat. Dabei ist ja schon das Wörterbuch keineswegs nur ein unentbehrliches Hilfsmittel für das Verständnis des Neuen Testamentes, sonderri erschlie²t uber das N.T. hinaus die Sprache der gesamten urchristlichen Literatur und ist damit em höchst wichtiger Beitrag zur Geschichte der Alten Kirche. Neben dem Wörterbuch und neben den mancherlei exegetischen Arbeiten Bauers, die ja ebenfalls uber die reine Textauslegung hinausfuhren und die Geschichte des Urchristentums erhellen wollen, steht nun noch eine Reihe anderer Werke, die sich speziell mit der Geschichte der Alten Kirche befassen und, deren Bedeutung für die Forschung erheblich ist.
Respect for Context in Quotations from The Old Testament
Authors: Edgar S. L.
Published: February 2009

The attempt to get behind the gospel record back to the authentic words and acts of Jesus has occupied many scholars of this generation. This has come about because of a scepticism regarding the historical value of the sayings as recorded, and has often concluded by assuming that the New Testament throws light only on what the early Christian community believed Jesus said rather than on what he did say. It is not the writer's intention to belittle the problem, but to suggest it may be approached from a fresh angle. This article seeks to show that in one respect at least the words of Jesus, as recorded in the gospels, are of a distinctive character, especially when compared with the editorial comments of the evangelists, and hence the form of the first may not be as dependent on the evangelists and the early church as sometimes claimed.
The Conception of ‘Offering’ in the Epistle to the Hebrews
Authors: Stott Wilfrid
Published: February 2009

The object of this article is to examine what the author of Hebrews implied in the conception of ‘Offering’.
‘Reign’ and ‘House’ in the Kingdom of God in the Gospels
Authors: Aalen Sverre
Published: February 2009

The object of this paper is to examine the tenability of the generally accepted view that the term ‘kingdom of God’ or ‘kingdom of heaven’ ought properly to be rendered as ‘Reign, or Rule of God’. This view assumes that the basic idea of the expression βασιλεία Τοũ θεοũ implies that God is, or becomes, king, that he sets up his kingly rule, or asserts his divine sovereignty over or in the world.
Crux Criticorum—Matt. Xi. 25–30— A Re-Appraisal
Authors: Hunter A. M.
Published: February 2009

These are perhaps the most important verses in the Synoptic Gospels. Discussing them in 1927, the late Claude Montefiore2 candidly confessed that, as a Jew, he would like to prove them spurious because, if it could be shown that Jesus had really uttered them, orthodox Christianity would have received notable encouragement. This however, he judged very unlikely, and he went on to predict that, as the years went by, the voices raised in defence of their authenticity would grow feebler and fewer.
La Quatrième Demande du ‘Pater’ et son Arrière-Plan Sèmitique
Authors: Grelot Pierre
Published: February 2009

Les recherches ont été nombreuses, depuis le début de ce siècle, sur l'arrière-plan sémitique duPater. La plupart des critiques se sont orientés vers un original araméen, dont ils ont cherché à retrouver la littéralité derrière les deux recensions de la ‘Prière du Seigneur’ qu'ont transmises Matthieu (Mt. 6. 9–13) et Luc (Lc. ii. 2–4). On peut citer en ce sens les chefs de file du mouvement: G. Dalman, C. F. Burney, M. Black, J. Jeremias.1Mais ils ont eu des contradicteurs, surtout depuis que les textes de Qumrân ont introduit un fait nouveau dans l'enquête sur les langues parlées en Palestine au temps de Jésus. L'hypothèse d'un original hébraïque a notamment été soutenue par J. Carmignac, dont lesRecherches sur le ‘Notre Père’sont une somme rarement égalée.2Les deux exposés de G. Dalman et de J. Carmignac sont comparables, en quelque sorte, pour l'érudition qu'ils déploient en faveur de leurs thèses respectives: celle d'un original araméen chez Dalman, celle d'un original hébraïque chez Carmignac. Naturellement, des deux cotés, les arguments d'ordre général sur la langue de Jésus et la langue de la prière dans le Judéo-christianisme primitif occupent une large place pour fonder la thèse choisie. Je les laisserai ici de côté, car leur examen m'entraînerait trop loin. J'admets provisoirement comme possible l'existence d'une annonce de l'Évangile et d'une prière chrétienne en araméeneten hébreu. Pour opérer un choix entre les deux possibilités dans le cas duPater, il faut en effet combiner l'étude critique des sémitismes qui s'y rencontrent et celle du cadre culturel dans lequel la prédication évangélique fut effectuée. Je m'en tiens pour l'instant au premier point seul.
L'intégration des petites unités littéraires dans l'Évangile de Marc du point de vue de la sémiotique structurale
Authors: Delorme J.
Published: February 2009

Ceux qui pratiquent les méthodes éprouvées de l'exégèse et ceux qui appliquent l'analyse structurale au Nouveau Testament ne peuvent plus s'ignorer. Ils travaillent sur les mêmes textes et ils s'intéressent à leur sens. Mais ils le font de points de vue différents. Le regard de la sémiotique structurale n'a rien d'exclusif et ne conteste pas la légitimité ni la nécessité du regard de la critique littéraire et historique et de l'herméneutique. Mais il a sa manière d'envisager le problème de la signification. Partout où il y a du sens, il cherche comment il se produit: comment, c'est-à-dire par quel dispositif interne, par quel réseau immanent de relations entrequelséléments. Cet objet de recherche distingue l'analyse sémiotique structurale de toute autre manière d'interroger les textes. Il devrait empêcher d'en faire une anti-exégèse, tout autant que de l'utiliser comme une servante de l'exégèse.
The Concept of the Wrath of God in the New Testament
Authors: MacGregor G. H. C.
Published: February 2009

Our General Meeting this year is to concern itself with a subject of a highly technical and specialist character. Your President has been expressly absolved from the obligation of selecting a subject related to Qumran. And indeed it may be thought more fitting that a Presidential Address should deal with a subject of a more general interest and with a more immediate bearing upon the life and destiny of mankind.
Sätze Heiligen Rechtes Im Neuen Testament
Authors: Käsemann Ernst
Published: February 2009

Das so lange und heftig umkärnpfte Problem des Rechtes im Neuen Testament scheint mir deshaib nicht in fruchtbarer Weise angefalßt zu sein, weil die Partner dieses Gesprächs durchweg moderne Anschauungen und Verhältnisse für die Urchristenheit voraussetzen zu können meinten, gleichgültig ob sie deren Vorhandensein oder Fehien konstatierten. Aber mit moderner Fragestellung ist diesem Problem nicht letztlich und zentral beizukommen. Das eben entnehrne ich der Debatte, die in Deutschland hauptsächlich urn die Thesen von Rudolf Sohms 1892 erschienenen, aber noch heute bewegenden und faszinierenden Arbeit über das Kirchenrecht kreiste. Das Neue Testament selber bietet uns einen andern Ausgangspunkt. Denn es enthält in semen verschiedensten Teilen merkwürdig gebaute Aussagen, die ich vorläufig noch möglichst umfassend Sätze heiligen Rechtes nenne. Was zu soicher Bezeichnung führt und durch sie ausgedrückt werden soil, wird im folgenden schrittweise erarbeitet.
The Concersion of St Paul: its Nature, Antecedents and Consequences
Authors: Wood H. G.
Published: February 2009

The character of Paul's conversion as it appeared to the convert is clear from his references in his letters. He experienced a sudden conversion which was effected, or at least accompanied, by a vision of the risen Christ, or, as he might have preferred to say, by an encounter with Jesus, alive, exalted and glorified. He had no doubt that the initiative was God's initiative. ‘God revealed His Son in my case’: in view of this phrase in Gal. i. 16, Goguel would take the earlier reference in v. 12, where Paul claims to have been taught his gospel ‘through the revelation of Jesus Christ’ as meaning that Jesus Christ was the object of the revelation.
The Church as the Missionary Body of Christ
Authors: Schweizer E.
Published: February 2009

The life or death of a church depends on how much its members are willing to proclaim the gospel to the world. If its ministers are satisfied merely with performing their functions and counselling religious people, if its members confess their faith just as far as it is socially acceptable, the church will grow more and more into a sterile institution that is far from the living church of the New Testament. The purpose of this study is therefore to ask what connexion may exist between the church and its mission to the world in both the generally accepted and in the disputed letters of Paul.
The Form of ‘Q’ known to Matthew
Authors: Brown John Pairman
Published: February 2009

It is usually assumed that Matthew did not know Luke, nor Luke Matthew. The non-Marcan (‘Q’-) materials common to Matthew and Luke, then, ultimately go back to a common source or sources, oral or written, much of which anyway had reached a fixed Greek form. Attempts have been made to split up the source of the Q-materials into two documents, into one-sheet ‘tracts’, and into individual floating sayings.
The Influence of Codex Bezae upon the Geneva Bible of 1560
Authors: Metzger Bruce M.
Published: February 2009

Although many studies have been published of the history and influence of Codex Bezae, textual critics have hitherto overlooked the contribution which it made to one of the most noteworthy of the earlier English versions of the Bible. This was the sixteenth-century translation prepared by a group of English exiles who had fled to the Continent in order to escape the persecution of Queen Mary Tudor, sometimes referred to as ‘Bloody’ Mary.
A Note on the Authorship of the Apocalypse
Authors: Helmbold Andrew
Published: February 2009

The authorship and date of the Book of Revelation have been the subject of much scholarly debate. Additional information from recently published Coptic Gnostic texts will contribute to the final resolution of the debate.

The Gnostic Apocrphon of John, used by Irenaeus as a source in his Adv. Haer., has been known since 1896.
The Main Issues in the Study of the Testaments of the Twelve Patriarchs
Authors: Jonge M. De
Published: February 2009

On the 10th of July 1978 it was 25 years since I had defended my thesis before the Faculty of Theology of the University of Leiden.1On the 2nd of October of that year the new edition of the Greek text of the Testaments of the Twelve Patriarchs, prepared over a number of years by a small group of people in the same faculty of the same university, came off the press.2One will understand that the attainment of this milestone gave rise to introspection, retrospection and circumspection. What have I achieved in all those years, what should still be done, why is there still so much difference of opinion among scholars working in the field of the Testaments? Why do I keep returning to them and why do I have the feeling that the more I know the more complications I notice?
The Seeming Inconsistency of the Interpretation of the Parable of the Sower
Authors: Payne P. B.
Published: February 2009

The interpretation of the parable of the Sower, Mark 4. 14–20, is frequently said to be inconsistent since it seems to identify the seed which is sown both with the word and with people.1When this inconsistency is excused it is usually in light of the lack of concern for logical consistency which characterizes Semitic parables.2A similar shift in usage occurs in Col. 1. 6, 10 where the metaphor of ‘bearing fruit and growing’ is applied first to the gospel and then to believers.3The similarity of this passage and Mark 4. 14–20 in terminology, shift in metaphorical usage, and focus on proper reception of the word (Col. 1. 5 ff.) may indicate that before the writing of the gospels Paul was already familiar with the parable of the Sower and its interpretation. IV Ezra also pictures as seed both men sown by God (8. 41) and God's word (9. 31).
Der Heilige Geist Im Spätjudentum
Authors: Foerster Werner
Published: February 2009

Fragen wir nach dem Heiligen Geist im Spätjudentum, so fragen wir nach Gottes Geist in seiner soteriologischen Wirksamkeit. Es ist die einhellige Ansicht des Spätjudentums, daπ dieser Heilige Geist in den Männern des Alten Testamentes gewirkt hat und zwar nicht nur in der Niederschrift der biblischen Bücher, sondern auch in ihrem ganzen Tun und Leben, doch wird später die Inspiration mehr auf die Abfassung der heiligen Schriften begrenzt.
Georgian Studies and the New Testament
Authors: Birdsall J. N.
Published: February 2009

Much of the study of the New Testament in the recent decades of the present century has emphasized that we encounter in scripture, not so much a record of the data on which opinion about Jesus and belief in him are grounded, as the forms which these traditions and affirmations have assumed in their use, transmission and development within the early church. From the first impact of the form-critical method, this emphasis has been made more and more until its validity has been acknowledged even in many quarters where at first it might have been vociferously rejected.
Early Eschatological Development in Paul: the evidence of I and II Thess.
Authors: Mearns C. L.
Published: February 2009

Amongst scholars who say that Paul's letters provide evidence of change and development in Paul's thinking,1 the major emphasis has been seeing this change taking place towards the later stages of Paul's writings, rather than in the earliest stages.2 However, the most significant change in Paul's thinking probably took place shortly before he wrote what are generally regarded as his earliest letters, the letters to the Thessalonians. An exegesis of these letters, together with established research revealing the stages behind the first letter of Paul to the Corinthians3 (though with modifications to certain conclusions about Paul's earliest eschatology), gives support to this suggestion. Whilst changing emphases appear in Paul's later letters, attention should be directed to the probability that the biggest change in his Christian eschatology took place with the surviving correspondence.
The Gospel according to Hebrews 9
Authors: Young Norman. H.
Published: February 2009

Rudolf Bultmann in hismagnum opus, Theology of the New Testament, tends to dismiss the Epistle to the Hebrews as ‘allegorical’,1‘legalistic’,2exemplaristic',3and ‘sacramentalistic’.4This is overly negative. The Book of Hebrews may be a unique contribution to New Testament thought, and may possess its own peculiar logic and expression; nevertheless, it is a decidedly Christian document.5
The Kingdom of Heaven According to the First Gospel
Authors: Pamment Margaret
Published: February 2009

This paper draws attention to two features of the teaching about the kingdom of heaven in the first Gospel. Firstly that ή βασιλєία τῷν ούρανῷν is pictured as an imminent but entirely future reality, in distinction to the five occurrences of ή β⋯σιλєία το⋯ θєο⋯ which represent a present kingdom. Secondly, that ethics and faith are presented as conditions for entry into the kingdom of heaven and not as future possibilities realizable only when the kingdom of heaven is present. I shall examine all the sayings about the kingdom of heaven under a series of headings, following for the most part the order in which they appear in the Gospel, but occasionally linking later passages with earlier discussions to avoid repetition. The sayings about the kingdom of God will be examined as a group at the end.1
The Women at the Tomb: Matthew 28:1 Re-examined
Authors: Longstaff Thomas R. W.
Published: February 2009

It seems singularly unfortunate that in the twentieth century Matthew's Gospel has so often been studied with more attention being given to the Marcan source than to the Matthean narrative.1Nowhere is this tendency more evident than in the account of the visit of the women to the tomb of Jesus (Matt. 28. 1; Mark 16. 1–2; cf. Luke 24. 1). A survey of the commentaries on Matthew quickly reveals how pervasive this interest in the Marcan narrative is.2But while it may well be a reasonable exegetical procedure to compare one Gospel with another, the way in which the perspective described above can also hinder an understanding of Matthew's Gospel is strikingly apparent in M. D. Goulder's treatment of this passage in a recent article in New Testament Studies. Goulder writes:

The motive for the women's visit to the tomb is coherent in Mark. Joseph has rolled Jesus' body in linen, but it is not said that he anointed it: the women come to supply this need – they see where he is laid (xv. 47), and come to anoint him (xvi. 1). Matthew's story is incoherent: he does not mention the ointments throughout, and the women, having sat opposite the tomb (xxvii. 61), come, weakly, to see the tomb (xxviii. 1). On Marcan priority this is easily understood: Matthew has introduced a guard on the tomb, so an anointing venture must seem impossible. But, on Matthaean priority, what would they want to come and see the tomb for at first light?3
The Earliest Structure of the Gospels
Authors: Daube David
Published: February 2009

Probably there is no single answer to the question what was the structure of the earliest coherent accounts of Jesus' life. It can be shown, however, that the Passover eve expositions of the exodus current at the time exercised a decisive influence.
Beyond the Things that are Written? St Paul's Use of Scripture
Authors: Hooker Morna D.
Published: February 2009

It seemed appropriate that a lecture given to honour a scholar whose concerns have been centred on the Old Testament, by someone whose field is the New Testament, should link together these two topics. I have therefore chosen to consider one aspect of the problem of the way in which the Old Testament is interpreted by New Testament authors: more specifically, the authority ascribed by one of them – St Paul – to the Old Testament in relation to the revelation of God in Christ.
Johanneisches in Der Apokalypse des Johannes
Authors: Böcher Otto
Published: February 2009

Nur dem unbefangenen Leser kann unser Thema als Tautologie erscheinen; die historisch-kritisch arbeitende Exegese weiß seit Johann Salomo Semier (1725–1791), daß der Autor der Johannesapokalypse nicht mit demjenigen des Johannesevangeliums identisch sein kann. Zwei Jahrhunderte lang haben protestantische Ausleger die sprachlichen und theologischen Unterschiede zwischen Evangelium und Briefen des Johannes einerseits und der Offenbarung des Johannes andererseits zusammengestelit und ausgewertet; die scharfsinnigen Beobachtungen wichtiger Gemeinsamkeiten und Berührungspunkte durch katholische Kommentatoren schienen entwertet durch das apologetische Bemöhen, den Apostel und Zebedaiden Johannes als den Autor des Evangeliums, der Briefe und der Apokalypse des Johannes zu erweisen.
The Worship of Jesus in Apocalyptic Christianity
Authors: Bauckham Richard
Published: February 2009

In the development of Christology in the primitive church, the emergence of the worship of Jesus is a significant phenomenon. In the exclusive monotheism of the Jewish religious tradition, as distinct from some other kinds of monotheism, it was worship which was the real test of monotheistic faith in religious practice. In the world-views of the early centuries A.D. the gap between God and man might be peopled by all kinds of intermediary beings – angels, divine men, hypostatized divine attributes, the Logos – and the early church's attempt to understand the mediatorial role of Jesus naturally made use of these possibilities. In the last resort, however, Jewish monotheism could not tolerate a mere spectrum between God and man; somewhere a firm line had to be drawn between God and creatures, and in religiouspracticeit was worship which signalled the distinction between God and every creature, however exalted. God must be worshipped; no creature may be worshipped. For Jewish monotheism, this insistence on the one God's exclusive right to religious worship was far more important than metaphysical notions of the unity of the divine nature. Since the early church remained – or at least professed to remain – faithful to Jewish monotheism, the acknowledgement of Jesus as worthy of worship is a remarkable development. Either it should have been rejected as idolatry – and a halt called to the upward trend of christological development – or else its acceptance may be seen with hindsight to have set the church already on the road to Nicene theology.
Towards a Symbolic Reading of the Fourth Gospel
Authors: Leon-Dufour Xavier
Published: February 2009

To speak of the symbolic in exegesis means running into a veritable mine field. Everywhere, you are in danger of finding ‘booby traps’ liable to explode the most solid systematic constructions instantly. However, I would like to venture with you into the field of John's symbolism, since I think that it has been insufficiently explored and appreciated in the classical commentaries. If this seems a bit grandiose, I would like to attenuate my apparent pretension. I would first like to present you with a global approach to the subject and then I would like to investigate with you a few concrete examples: the sign of the temple, a saying addressed to Nicodemus and the ‘bread of life’. We shall try to see what a so-called ‘symbolic reading’ of these passages can contribute to their understanding.
Synoptic Independence and the Origin of Luke's Travel Narrative
Authors: Wenham J. W.
Published: February 2009

Synoptic studies, in spite of two centuries of intensive research, have reached something of an impasse. Our own SNTS Synoptic Problem Seminar after eight years of discussion seems no nearer agreement. This is a strange phenomenon, because the synoptic problem is an inescapably real one. It is not like a discussion of the contents or order of Q, where no one knows for certain whether a Q document ever existed. The three gospels exist, there is some relation between them; if this relation could be correctly stated all the data would be satisfactorily explained without remainder. Have we missed a vital key? A hypothesis is here offered which, if tenable, would put the whole problem in a new light. Few passages are more difficult to explain than the travel narrative of Luke ix. 51–xviii. 14. The crux of the problem lies in the ‘Q material’, concerning which there are two main views: (1) that it comes from a lost source or sources also used by Matthew; (2) that Luke extracted the material direct from Matthew's gospel.
The Passing of an Era?
Authors: Stanton Graham N.
Published: February 2009

With this issue of New Testament Studies Professor Robin Wilson relinquishes the Editorship which he has held with great distinction since October 1977. He has been associated closely with the journal for a much longer period - in fact since the very first volume. From 1967 to 1977 he worked alongside Professor Matthew Black as Associate Editor. Almost immediately after taking up a teaching appointment at the University of St Andrews in 1954, the very year New Testament Studies first appeared, he began to help Professor Black with the journal. In the first volume he contributed a detailed review of the first full account in English of the Nag Hammadi documents. (NTS I, pp. 309–13). This is one of the many scholarly interests which, we hope, will continue to engage his attention in a long and happy retirement.
Traditions in Ephesians
Authors: Barth Markus
Published: February 2009

Ephesians is a most rewarding, pehaps inexhaustible hunting ground for everyone eager to detect traditions whose forms and contents were used in the composition of a New Testament book. While a quotation formula (‘he, or, it says’) is used only twice in Ephesians, in 4. 8 for a biblical Psalm and in 5. 14 for an awakening call of debatable origin, unmarked quotations and allusions abound. They stem from oral and written, hymnic and pose, liturgical and ethical, and perhaps mystical and proverbial traditions.
Le Privilège Pascal de Marie-Madeleine
Authors: Bovon François
Published: February 2009

Marie-Madeleine joua un rôle important à l'aube du christianisme, particu-lièrement le jour de Pâques puis dans les premiers temps de l'Eglise. En s'organisant, toutefois, la première communauté, marquée par son passé et son milieu, tendit à minimiser le rôle de cette femme et à reléguer à l'arrière-plan l'expérience faite et l'autorité qui en avait découlé. Tel sera le contenu de la première partie de cet article. Les deux autres discerneront la circulation et le développement de ces traditions sur Marie-Madeleine, qui furent recueillies, complétées et déformées non par les tenants de la grande Eglise, mais par divers milieux marginaux du christianisme, gnos-tiques, encratites puis monastiques.
Jesus as God in the Fourth Gospel: the Old Testament Background
Authors: Reim Günter
Published: February 2009

B. A. Mastin, in his article ‘A neglected feature of the christology of the Fourth Gospel’, points out ‘that in the construction of the Fourth Gospel prominence is given to the designation of Jesus as θεός. The Fourth Gospel appears to use the term θεός deliberately of Jesus; in “Paul”, on the other hand, the usage is much more casual, as indeed is the case in the rest of the New Testament, with the possible exception of Heb.i.8f'. Mastin demonstrates that Jn. 1. 1, 18 and 20. 28 speak of Jesus as God. ‘These three verses are placed at strategic points in the gospel, and this underlines the significance of what they say.’ Finally, Mastin states: ‘… it is reasonable to claim that the Evangelist thought it was important that the title θεός should be given to Jesus. It is probable that this feature of his christology is due to controversy with the Jews, and that as a result of this he formulated his estimate of Christ's person in this way.’ I fully agree with these results. The aim of my article is to show the scriptural background for this controversy.
Unbeachtete Papiaszitate bei armenischen Schriftstdllern
Authors: Siegert Folker
Published: February 2009

Papias von Hierapolis, der Sammler übergangener Traditionen aus dem Urchristentum, ist von der Tradition seinerseits vernachlässigt worden. Theologischeopinion leadersvon Eusebius bis zu Adolf Harnack und semen Nachfolgern haben den unliebsamen Apokalyptiker in den Hintergrund gedrängt. ‘Von seinem fünfbändigen Werk sind nur ganz wenige, kümmerliche Fragmente geblieben; sie lassen den Verlust des Werkes als erträglich erscheinen. Der Historiker Euseb bescheinigt ihm geistige Schwachheit.’ So Hans Conzelmann, der die psychiatrische ‘Bescheinigung’ des Eusebius mit dessen Autorität als Historiker unterlegt, nicht achtend, daß es sich urn ein Tendenzurteil handelt. So fällt es ihm leicht, zu sagen, die Papias-Fragmente seien ‘samt und sonders geschichtlich wertlos’.
The Jewish Sign Prophets -A.D. 40–70 Their Intentions and Origin
Authors: Barnett P. W.
Published: February 2009

As we read those parts of Josephus'1 works which coincide with the Apostolic Age (in round figures A.D. 30–70) we encounter a number of references to certain prophetic figures. In the absence of existing descriptive titles we will refer to them as the Jewish Sign Prophets.
Some Notes on Paul's Conversion
Authors: Gager J. G.
Published: February 2009

One of the most puzzling aspects of our much overworked field of New Testament studies – puzzling particularly at a time when individualism and personal religious experience have become central themes in our culture – is the fact that so little attention has been given to the most obvious, indeed the only clearly accessible instance of a personal religious experience in the New Testament. While some exegetes have shunned psychological contributions almost as if they might somehow impugn the authenticity of the event itself, others have undoubtedly reacted to the excesses of earlier attempts to psychoanalyse Paul's personality. But whatever the justification, the decision to follow a literary path, to the exclusion of the psychological, has meant that exegetes have lost touch with the dynamic, experiential dimension of Paul's conversion and have been forced to isolate it from other facets of his career.
A Jewish Note on TO πOTHPION THΣ EϒΛOΓIAΣ
Authors: Cohn Sherbok Rabbi D.
Published: February 2009

Assuming that the Last Supper is to be set within a Passover framework, the Passover ritual outlined in Mishnah Pesachim 10. 1–7 is the earliest evidence for reconstructing the order of service followed by Jesus and his disciples. According to the Mishnah the Passover is celebrated as follows: (a) A benediction is said over the first cup. (b) Food seasoned with lettuce is eaten. Unleavened bread, lettuce, and haroseth is brought before the leader. (c) A second cup is mixed. The son asks the father about the meaning of the Passover ritual and his father answers him. (d) The first part of the Hallel (Pss. 113–118) is recited. According to the School of Shammai it is recited up to the end of Psalm 113; according to the School of Hillel it is recited up to the end of Ps. 114. This is followed by the Ge'ullah (a benediction recounting God's redemption of his people out of the hands of the Egyptians). (e) After the third cup is mixed, the benediction over the meal (commonly referred to as the ) is recited. (f) The leader recites the second part of the Hallel over the fourth cup. (g) A benediction over song is recited.
Why do you ask me about the good? A Study of the Relation between Text and Source Criticism
Authors: Wenham J. W.
Published: February 2009

In a previous study ‘How Many Cock-Crowings? The Problem of Harmonistic Text-Variants’ I raised the question of ‘harmonistic’ readings in synoptic texts. When dealing with the triple tradition we have been trained at points in a gospel where there are two possible readings, one of which agrees with the other two gospels and one of which does not, to favour the odd man out. In that instance I argued that the byzantine text of Mark with its two crowings had got out of step with Matthew and Luke because of an accidental interpolation into its text, and that the ‘harmonistic’ reading was in fact original. More often, however, the byzantine text of one gospel is suspected of getting into step with the other two through harmonistic changes. But it is unwise to assume this too readily, as may be illustrated from the most notorious example: the case of the rich young man in Matthew 19. 16, 17. This example raises sharply two questions: What is the relation between textual criticism and the synoptic problem? And what place should be given to supposed harmonization in assessing readings?
Is Paul's Attitude toward Sexual Relations Contained in 1 Cor. 7. 1?
Authors: Phipps William E.
Published: February 2009

Interpreters of Paul have expressed no doubt until the present era that Paul's viewpoint on sexual intercourse is articulated in 1 Cor. 7.lb: καλòνανθρωπωγυναικòς μń âπт*σθαι This association of the most outstanding Christian theologian with sexual asceticism has caused significant repercussions in Western culture. But now there is much uncertainty as to whether the apostle was: (a) asserting his position in his own words; (b) quoting a slogan of some Corinthians that he accepted; or (c) quoting a Corinthian slogan that he rejected. In this essay a sampling will be given of these major interpretive positions and an argument in favour of the third will be presented.
The Lord's Prayer in Matthew and in John
Authors: Walker Wm. O.
Published: February 2009

Similarities have occasionally been noted between the so-called ‘High Priestly Prayer’ of Jesus in the Fourth Gospel and the ‘Lord’ Prayer’ as found in Luke and, more particularly, in Matthew and the Didache.
Quomodo historia conscribenda sit
Authors: Barrett C. K.
Published: February 2009

Of those who in the 19th Century applied the historical method to the study of the New Testament and the early church none were more important than Ferdinand Christian Baur and Joseph Barber Lightfoot. My intention in this paper is to compare them and the outstanding contributions they made to our knowledge of the period with which they dealt. I do this in the hope of recalling for our profit some of the history of New Testament study and of making the point that New Testament study is, or ought to be, a field for international cooperation rather than international rivalry. At first I hoped that my method, of considering what each of these great men made of a particularly obscure piece of New Testament history, might lead not only to deeper understanding of how historians work but also to a fresh consideration and evaluation of the piece in question; it has proved impossible to go so far within the space available. My underlying concern is, however, with the problem of early Christian history. My title I borrow from the Latin version of a tract by Lucian, Πως δείἱστορίαν συγγρ⋯φειν. Lucian will, to my regret, occupy a smaller part of the paper than I originally intended, but having borrowed the title I cannot omit him altogether.