bluuebunny/crossref_metadata_2025 huggingface dataset:
‘Verba Christi’ in I Peter: Their Implications concerning the Authorship of I Peter and the Authenticity of the Gospel Tradition
Authors: Gundry Robert H.
Published: February 2009

The Epistle of I Peter has occupied a rather large place in recent critical studies of the New Testament. E. G. Selwyn has advanced the view that the epistle draws from four primary sources: a liturgical document, a persecution fragment, a primitive Christian catechism, andverba Christi. E. Lohse prefers to think that the early church had a common stock oforalparaenetic tradition, from which the epistolary writers drew. F. W. Beare has popularized in English the liturgical-homiletical hypothesis widely accepted in Europe, namely, that the major part of I Peter (i. 3–iv. 11) is the transcription of a baptismal liturgy-homily, transformed into an epistle by the addition of i. 1 f. and iv. 12–v. 14. The view has been carefully worked out by F. L. Cross, but has encountered increasing resistance.
The Theology of Rudolf Bultmann and Second-Century Gnosis
Authors: Rordorf W.
Published: February 2009

In the second chapter of the Prolegomena to his recent study ‘Salvation as History’ (Heil als Geschichte) Oscar Cullmann argues for the similarity of Rudolf Bultmann's theology and the gnosis of the second century. Cull-mann works out the comparison starting with both gnosticism and Bultmann's denial of the idea of salvation as history. And if; in the second century, the early church's struggle with gnosticism was really a matter of life and death, is there not, Cullmann asks, in the present theological debate something similar at stake?
Le mercredi où Jésus fut livré
Authors: Jaubert Mlle A.
Published: February 2009

L'éude des traditions patristiques et liturgiques relatives à la date de la Cène amène à examiner les témoignages anciens qui se rattachent au mercredi saint. Cet inventaire a permis de retrouver des textes qui n'avaient pas été signalés auparavant; on ne peut naturellement assurer qu'il soit exhaustif.
Jesus und die Pharisäer
Authors: Merkel Helmut
Published: February 2009

In letzter Zeit ist die Frage nach dem Verhältnis Jesu zu den Pharisäern häufig diskutiert worden. Nicht nur die neuen Jesusdarstellungen, sondern auch mehrere Spezialuntersuchungen haben sich dieses Themas angenommen. Aber alle diese Arbeiten unterscheiden sich durch die grundverschiedene Beurteilung der neutestamentlichen Aussagen. Während etwa G. Bornkamm von der ‘Feindschaft’ zwischen den Pharisäern und Jesus spricht, E. Haenchen sogar von einer ‘Todfeindschaft’, wird andererseits von J. Klausner erklärt, Jesus sei ‘in Wirklichkeit ein Pharisäer’ gewesen, ‘der nur den Schwerpunkt der pharisäischen Lehre verschob’, und bei P. Winter findet sich sogar der Satz: ‘Jesus was a Pharisee.’ Zwischen diesen unvereinbaren Positionen finden wir noch mancherlei Kompromifißlösungen, die von solchen Autoren vorgeschlagen werden, die zwar die Evangelienberichte nicht ohne weiteres als tendenziös und falsch beiseite schieben wollen, sie aber doch ihrer theologischen Relevanz berauben möchten. Soführt R. T. Herford, dessen Buch kürzlich eine Neuauflage erlebte, die Opposition Jesu gegen den Pharisäismus darauf zurück, ‘daß Jesus mit der Tradition, die er angriff, nicht sehr vertraut war’, die Auseinandersetzung war also nur Folge eines bedauerlichen Mißverständnisses. Ähnlich will S. Zeitlin die Kontroverse zwischen Jesus und den Pharisäern verharmlosen, indem er sie auf verschiedene Ansichten über die ‘nature of society’ zurückführt: ‘Jesus and his disciples, being idealists, dreamed of establishing a Utopian society’; diesem Wunsche mußten sich natürlich vernünftige staatserhaltende Kräfte entgegensetzen.
Christliche Interpolationen in ‘Joseph und Aseneth’
Authors: Holtz T.
Published: February 2009

Die meisten und vor allem die neueren Forscher, die sich mit ‘Joseph und Aseneth’ (JA) beschäftigt haben, halten diese Schrift für reinjüdisch. Chr. Burchard hat in seinen soliden ‘Untersuchungen zu Joseph und Aseneth’ nachgewiesen, daß die Schrift nicht aus essenischen oder therapeutischen Kreisen stammt, daß sie von Hause aus griechisch abgefaßt war und daß sie vermutlich in Ägypten entstanden ist. Dagegen dürfte seine Behauptung ‘Es gibt… in ihr keinen Satz, der nicht jüdisch sein könnte’, mit dem er die gegenwärtig herrschende Ansicht über JA zusammenfaßt und sich zu eigen macht, von einigen Beobachtungen her, wie sie hier vorgetragen werden sollen, in Frage gestellt werden können.
The Glory of God in the Fourth Gospel: An Exercise in Biblical Semantics
Authors: Caird G. B.
Published: February 2009

Nũν ⋯δοξ⋯σθη ⋯ Υἱòς τοũ ⋯νθρώπου, κα⋯ ⋯ Θεòς ⋯δοξ⋯σθη ⋯ν αὐτῷ. ‘Now the Son of Man is glorified, and God is glorified in him’ (John xiii.31). Much has been written on the glory and the glorification of Christ in the Fourth Gospel, but grammars, dictionaries, commentaries, and monographs are strangely inadequate, or even silent, on the kindred theme of the glory of God. What does the Johannine Jesus mean when he says that God is glorified? I raise this question, slight as it appears at first glance to be, partly because of its intrinsic importance to the theology of the Gospel, but also because it cannot be answered at all without providing a most elaborate paradigm for the application of linguistic principles to New Testament exegesis.
The Johannine Son of Man Sayings
Authors: Smalley Stephen S.
Published: February 2009

To survey the extensive territory occupied by the Son of man debate is, no doubt like Moses on Pisgah, to be impressed if not overwhelmed. The formal and theological issues are complex, the literature is immense, and the major questions continue to be so differently answered as seemingly to remain unresolved. It is probably foolhardy to add to the confusion by joining even those on the slopes who are skirmishing around the edges of the problem. This, however, rather than a full-scale attack on the central territory, we must undertake.
The Meaning of Wisdom in James: Examination of a Hypothesis
Authors: Kirk J. A.
Published: February 2009

The following essay is an attempt to examine the manner in which the writer of the Epistle of James uses the concept of Wisdom; and to study the suggestion that the way in which he uses it is more or less interchangeable with that in which other writers of the New Testament use the concept of the Holy Spirit.
Exit the Apocalyptic Son of Man
Authors: Leivestad Ragnar
Published: February 2009

It may in the end be true that the Son of man problem is insoluble. The ultimate question, why Jesus spoke about himself as the Son of man, is inextricably intertwined with the problem of his self-consciousness. We can never know for sure what he meant by this self-designation till we are also able to tell how he looked upon himself, how he interpreted his own fate and destiny. On the other hand it is impossible to answer the latter question as long as we do not know the implications of the name he gave himself.
'AΠOΣTEΛΛEIN and ΠEMΠEIN in John
Authors: Mercer Calvin
Published: February 2009

Scholars who have commented on John's use of the two verbs range from those who view the words as having very different meanings to the recent trend of seeing no difference. The following analysis argues for reversing that trend, and in the process sharpens our understanding of an important part of John's vocabulary.
Pour une définition nouvelle du judéo-christianisme ancien
Authors: Mimouni Simon C.
Published: February 2009

Cette contribution se situe dans le sillage d'un précédent travail qui portait sur les sources non-littéraires, archéologiques et épigraphiques, du judéo-christianisme ancien.1
The Plot and Subplots of Matthew's Gospel
Authors: Powell Mark Allan
Published: February 2009

Narrative criticism has called our attention to the fact that the Gospels have plots. Still, the actual work of describing the plots of our various Gospels has only just begun. This article intends to further that project with regard to the Gospel of Matthew. It will review and critique work that has been done so far and will then offer a more precise formulation than has been proposed previously.
Die hermeneutische Antinomie bei Paulus (Galater 3.11–12; Römer 10.5–10)
Authors: Vos J. S.
Published: February 2009

In Gal 3.11–12 und Röm 10.5–10 stellt der Apostel Paulus Lev 18.5 in Beziehung zu jeweils einer anderen Schriftstelle, in Gal 3 zu Hab 2.4 und in Röm 10 zu Dtn 30.12–14. In der Exegese wird die Beziehung oft als eine hermeneutische Antinomie dargestellt. So schreibt Ph. Vielhauer1zu Röm 10.5–8: ‘Hier stellt Paulus zwei Schriftworte einander entgegen … und spielt das zweite gegen das erste aus …’ Nach Vielhauer kann Paulus das tun, weil er die Erkenntnis der iustificatio impii als einen Kanon im Kanon gebraucht. Nach E. Käsemann2übt Paulus an einer Stelle wie dieser die Unterscheidung der Geister der Schrift gegenüber und verwendet dabei die Rechtfertigungsbotschaft als Kriterium. Zu Gal 3.11–12 schreibt J. Chr. Beker:3‘In a daring move, Paul opposes Scripture to Scripture … and thus splits Scripture apart, because Lev 18.5 is antithetical to God's will in Christ.’4
The Rhetorical Situations of Revelation 1–3
Authors: Kirby John T.
Published: February 2009

The publication of George Kennedy'sNew Testament Interpretation Through Rhetorical Criticismmarked the full realization of a growing trend in NT criticism, whereby scholars are beginning to look beyond the limitations of form- and source-criticism for another viable hermeneutical tool. Rhetorical criticism has its origins in the classical canons conceptualized and formulated by the principal rhetoricians of Greek and Roman antiquity, such as Aristotle and Quintilian. This methodology sprang from roots in the ancient world; rhetoric was ‘one of the constraints under which New Testament writers worked’. But it has a universality that transcends its own cultural boundaries, as well as an extraordinary practicality: ‘ … it does study a verbal reality, our text of the Bible, rather than the oral sources standing behind that text, the hypothetical stages of its composition, or the impersonal workings of social forces, and at its best it can reveal the power of those texts as unitary messages’’. Often, too, it is capable of slashing through exegetical Gordian knots that prove otherwise intractable. The ability of rhetorical criticism to evaluate even the more opaque or mystical portions of the NT is a measure of its effectiveness.
Reader Response: Demythologising the Text
Authors: Brown Schuyler
Published: February 2009

The Greek word έξήγησις means ‘explanation’ or ‘interpretation’. When applied to the Bible, it would appear to mean ‘explication de texte’. However, Biblical exegetes are often in the habit of contrasting whattheydo with ‘eisegesis’, i.e. the imposition of ‘subjective’ meanings onto the text. This contrast suggests that the meaning derived by exegesis is gotten ‘out of’ the text, where it is thought to reside, by means of the ‘correct’ exegetical methods, of which the exegete is the master. Like Philip the Evangelist, the exegete responds to the plea for help implied in the reader's befuddled question, ‘How can I [understand], unless someone guides me?’ (Acts 8.31).
Which Gehenna? Retribution and Eschatology in the Synoptic Gospels and in Early Jewish Texts
Authors: Milikowsky Chaim
Published: February 2009

Gehenna, we all know, is a Hebrew word which means hell. It appears often in Jewish texts of the Hellenistic and Roman periods as well as in the New Testament. In this paper we hope to show that the use of this word in Matthew and Luke, when analyzed in the context of Jewish notions of retribution, offers us an important key to understanding Matthew's and Luke's beliefs concerning eschatology, retribution, and their interrelationship.
The Setting of Luke's Account of the Anointing: Luke 7.2–8.3
Authors: Ravens D. A. S.
Published: February 2009

Luke's account of the anointing of Jesus (Luke 7. 36–50) seems to be one of the gospel stories which critics have examined somewhat in isolation from the context of the surrounding material. One reason for this may be that Luke has told his story almost too well, if that is possible, so that the account of the woman's act of overflowing love and its contrast with the Pharisee's lack of care for his invited guest can easily be read as a self-contained unit. It has certainly provided useful ammunition for those who have sought to denigrate the Pharisaic outlook by comparing it with Christian love; moreover, as Dibelius recognised, the woman's action and Luke's six-fold repetition which emphasises forgiveness would have made the story very valuable for illustrating sermons.
Zum ‘Tempelwort’ Jesu in Apostelgeschichte 6.14
Authors: Arai Sasagu
Published: February 2009

Während der letzten zwanzig Jahre – mit Ausnahme von einigen Jahren, in denen ich krankheitshalber meine Forschungsarbeit unterbrechen mußte – habe ich in meinem Fach ständig sozusagen ‘zwei Hasen’ gejagt. Mit dem einen meine ich die Erforschung der gnostischen Schriften, mit dem anderen die Untersuchung der neutestamentlichen, insbesondere lukanischen Schriften. Die Zwischenergebnisse dieser Studien habe ich im letzten Jahr in meinem japanischen AufsatzbandStudies in the New Testament and Gnosticism(Tokyo: Iwanami) veröffentlicht. Freilich gibt es in Japan ein Sprichwort, das lautet: Verfolgt man zwei Hasen, fängt man keinen. Entgegen dieser Lebensweisheit jedoch werde ich auch in den kommenden Jahren den zwei Hasen weiterhin nachjagen. Und ich habe die Hoffnung noch nicht auf-gegeben, sie auch tatsächlich zu erlegen und ihre Beziehung zueinder zu klären, damit ihre Bedeutung in der Geschichte der frühen Christenheit deutlicher dargestellt werden kann.
Das neue Testament im theologischen Denken Friedrich Gogartens
Authors: Hübner Hans
Published: February 2009

Zwei Gedenkjahre fallen zusammen, der 250. Geburtstag der Georg-August-Universität Göttingen – um dieses Jubiläums willen hat ja die George-August-Universität unseren Kongreß nach Göttingen eingeladen – und der 100. Geburtstag des Göttinger Systematischen Theologen Friedrich Gogarten (+ 1967), der zusammen mit Karl Barth und Rudolf Bultmann zu den Initiatoren der Dialektischen Theologie gehört. Grund genug, Ihnen heute einige Gedanken von und über Gogarten vorzutragen. Ich gestehe Ihnen aber auch offen, daß mich noch ein weiterer Grund bewogen hat, heute vor Ihnen das Thema Gogarten auszubreiten. Ich meine nämlich, daß unsere Studiorum Novi Testamenti Societas noch etwas gutzumachen hat. Auf ihrer Jahrestagung 1984 in Basel wurde nämlich nicht des 100. Geburtstags Rudolf Bultmanns, ihres ehemaligen Präsidenten, der auch einer der größten, wenn nicht sogar der größte deutsche Neutestamentler unseres Jahrhunderts war, in einem eigenen Vortrag gedacht. So möchte ich heute insofern ein wenig Wiedergutmachung leisten, als ich über einen Mann rede, der zusammen mit Bultmann zu den ersten Männern der Dialektischen Theologie gehörte. Mit seinem Aufsatz ‘Zwischen den Zeiten’ von 1920 und seinem im selben Jahr auf der Wartburg gehaltenen Vortrag ‘Die Krisis unserer Kultur’ hatte Gogarten maßgeblich Anteil an den ersten programmatischen Formulierungen ihrer theologischen Intention. Nach dem Zerfall der ‘Arbeits- und Kampfgemeinschaft der dialektischen Theologie’ stand Gogarten mit Bultmann in der Front gegen Karl Barth. Die theologische Potenz Gogartens kann kaum überschätzt
Reflections on ‘the Reader’ of Matthew's Gospel
Authors: Kingsbury Jack Dean
Published: February 2009

Since World War II, the chief method by which scholars have studied the Gospels has been redaction criticism. More recently, however, literary, or narrative, criticism has also been on the rise. If one analyzes these methods, one quickly discovers that peculiar to each is a ‘model of readership’ that dictates who the ‘primary reader’ (reader or hearer of first reception) of a Gospel is and how he or she relates to the materials being presented in the Gospel. The purpose of this article is multiple: to point out who the primary reader in each of these methods is conceived to be; to take note of the role the primary reader is thought to play in the reading process; and, perhaps most importantly, to assess the adequacy of the model of readership that characterizes each method. To give the discussion focus, I shall restrict scrutiny to the Gospel according to Matthew.
The Development of ‘the Sign of the Son of Man’ in the Jesus Tradition
Authors: Draper Jonathan A.
Published: February 2009

In a recent article, J. Gibson has re-opened the question of Jesus' refusal to give a sign.1His conclusion that such a sign would be an apocalyptic and triumphalist embodiment of the mighty act of God on behalf of Israel raises the question as to whether a general or specific sign was expected:
Versöhnung, Stellvertretung und Sühne:Semantische und traditionsgeschichtliche Bemerkungen am Beispiel der paulinischen Briefe
Authors: Breytenbach C.
Published: February 2009

Eingangs seien einige grundsätzliche Bemerkungen erlaubt. In der Einleitung meiner 1985 im wesentlichen abgeschlossenen Studie zur Versöhnung habe ich vermerkt, daβ ich mich nicht in eine Auseinandersetzung um eine Biblische Theologie begeben mösondern lediglich die Frage nach der Eignung des paulinischen Versöhnungsbegriffes (καταλλαγή) als Leitmotiv einer Biblischen Theologie aufwerfen möchte. Auch hier möchte ich nichts anderes. Somit beschränke ich mich auf Paulus und gehe nur auf einige Neuerscheinungen ein.
The Sacred Kiss in the New Testament:An Example of Social Boundary Lines
Authors: Klassen William
Published: February 2009

The kiss is defined as the placing of the lips upon another's lips, another person or another thing as a mark of homage or affection. It is a common phenomenon in many religions, generally directed towards inanimate objects.Early Christian sources confine their descriptions and prescriptions of the kiss to a public greeting between two people. Its practice within the community raises two questions: where did it originate? and what function did it serve beyond strengthening the ties of affection that exist in the fellowship? The fact that the command to kiss appears four times in Paul and once in 1 Peter makes it necessary to ask why something as spontaneous as a kiss would need to be commanded. Finally we inquire into the specific meaning of the adjective ‘holy’ (Paul) or ‘love’ (Peter) when attached to the word kiss.
The Testing by Fire of the Builders' Works: 1 Corinthians 3.10–15
Authors: Hollander Harm W.
Published: February 2009

One of the most interesting passages to deal with the apostle Paul's thoughts on the Last Day and the final Judgment is found in 1 Cor 3.10–15. Far from being an excursus, a digression or an insertion, having almost nothing to do with its context, the verses are an important element in Paul's arguments on the diversity in the Christian community in Corinth in chapters 1–4. It runs partly parallel with vv. 5–9, illustrating the same point along more or less similar lines: people responsible for the growth of the Christian communities are just servants of God and will be recompensed according to their labours at the end of time.
Heracleon and the ‘Western’ Textual Tradition
Authors: Ehrman Bart D.
Published: February 2009

Heracleon's commentary on the Fourth Gospel has always intrigued Patristic scholars concerned with the history of exegesis.1Rarely has it evoked equal interest among textual critics concerned with the history of the NT text. In part this is due to the unfortunate bifurcation of the disciplines, a breach that has begun to mend only in recent years.2Perhaps in greater part it is due to the nature of the materials. Heracleon's work is preserved almost exclusively in the citations of Origen, who wrote his own exposition, in some measure, as a rebuttal. Origen never completed his commentary on John; of the thirty-two volumes that he did produce, we have just nine. In these we find scattered quotations drawn from the work of his predecessor, cited primarily in order to be refuted. In all, there are not quite fifty such quotations, ranging from two or three lines of Greek text in the standard edition up to several dozen.3
Simon, Jesus of Nazareth, Son of Jonah, Son of John: Realistic Detail in the Gospels and Acts
Authors: Wiarda Timothy
Published: February 2009

An interesting literary feature within many of the narratives of the Gospels and Acts relates to the way in which certain names – ‘Simon’, ‘Jesus of Nazareth’, ‘son of Jonah’ and ‘son of John’ – are used distinctively in conversation or direct speech. These names differ in nature and narrative function, but as a group they share two characteristics. First, in the majority of cases where they appear nothing in the narrative context demands the choice of the particular name in question, nor is it easy to attribute a theological motive for its presence. Secondly, while these names sound natural on the lips of the characters in the narratives, they are seldom employed when the narrator speaks with his own voice, and seem not to have been in common use among those a step or two removed from the time or place portrayed in the narrative. Their use, then, appears to reflect a concern to portray details realistically. This article seeks to examine this feature more closely, and then to consider how an observable attention to realistic detail might contribute to our understanding of the origin of the material in which it occurs.
Romans 1.18–32: Its Role in the Developing Arguement
Authors: Porter Calvin L.
Published: February 2009

Substantial reasons for rethinking the function of Rom 1.18–32 have emerged in recent studies. The traditional interpretation which continues to be widely accepted asserts that 1.18–32 is one piece of a larger section, 1.18–3.20, which, as a whole, establishes the sinfulness of all humankind. Having shown that to be the case with both Gentiles and Jews, Paul then turns in 3.21 to set forth the solution to that problem. One consequence of this interpretation has been the tendency to isolate 1.18–32 from what follows. The claim of Otto Michel that Rom 1.18–32 is ‘ein Beispiel der Missions-predigt des Pls’ not only illustrates this tendency but is of special interest for the thesis of this presentation.
The Genre of 1 Corinthians 13
Authors: Sigountos James G.
Published: February 2009

The genre of 1 Cor 13 remains a problem, despite nearly universal agreement on the structure of the chapter. Eleven different genres have been proposed.Yet, as D. A. Carson has noted, only two of those options, hymn and paraenesis, have attracted much scholarly backing.
Johannes der Täufer und Jesus im Matthäusevangelium: Jesus Als Nachfolger des Täufers
Authors: Frankemölle Hubert
Published: February 2009

Das traditionelle christliche Bild des Täufers ist geprägt durch religiöse Volkskunde und Feömmigkeitsgeschichte, die aufgrund der unseligen ‘Zergegnung’ zwischen Christen und Juden durch die Jahrhunderte hindurch bis zum Holocaust von antijüdischen Stereotypen bestimmt sind. Je ausgeprägter die Christologie, um so unmiβverständlicher ist die theologische Degradierung oder Enterbung in Form der Vereinnahmung, etwa wenn man Johannes den Täufer aufgrund von Mt 11.11 (‘Amen, das sage ich euch: Unter alien, die von einer Frau geboren sind, trat keiner auf, der gröβer ist als Johannes der Täufer’) als ersten überregionalen Heiligen der christlichen Kirche in Ost und West verehrte. Oder: Wer erinnert sich nicht an den Johannes auf dem Isenheimer Altar des Matthias Grünewald, wo der langgestreckte Zeigefinger des Täufers überdeutlich seine heilsgeschichtlich-hinweisende, unter-geordnete Rolle festlegt.
The Text of the Ascension Narratives (Luke 24.50–3; Acts 1.1–2, 9–11)
Authors: Zwiep A. W.
Published: February 2009

It is by no means an exaggeration to claim that the tendency of modern textual critics and exegetes is to regard the long disputed text-critical issue of Luke's final pericope (Luke 24.50–3) as more or less settled in favour of the authenticity of the so-called ‘longer (non-Western) text’ (i.e. containing the phrases κα⋯ ⋯νεφέρετο εἰς τ⋯ν ούρανόν, v. 51 and προσκυνήσαντες αύτόν, v. 52). Typical of the scholarly consensus is the almost unanimous adoption of the disputed words by modern Greek text editions, translations and exegetical studies, a trend which is not least inspired by the fact that the disputed words are attested in the oldest surviving copy of the Gospel of Luke, Papyrus 75 ($$$ = Papyrus Bodmer XIV), an early third-century MS closely affiliated with Codex Vaticanus (B). In the opening chapter of Acts the Textual situation is not essentially different. Despite continuing scholarly debate concerning the antiquity and origin of the Western text tradition (infra), in general, contemporary scholarship supports the ‘Alexandrian’ text.
The Triumph of God in 2 Cor 2.14: Additional Evidence of Merkabah Mysticism in Paul
Authors: Scott J. M.
Published: February 2009

In a recent article, Martin Hengel argues that the early Christian interpretation of Ps 110.1 provided not only the most important impulse to the development of Christology in the nascent church, but also a blasphemous enormity to contemporary Jewish sensibilities: the idea that the crucified Messiah, Jesus of Nazareth, was raised and seated ‘at the right hand’ of God that is, enthroned as a co-occupant of God's own ‘throne of glory’ (cf. Jer 17.12), located in the highest heaven. For in the OT, being seated on the throne in heaven is reserved for Yahweh alone, and in subsequent Jewish tradition it is rare to find any reference to someone sharing the throne of God.
Jesus: A Glutton and a Drunkard
Authors: Kee Howard Clark
Published: February 2009

The familiar but somewhat puzzling designation of Jesus as ‘a glutton and a drunkard’ comes at the end of a sequence in the Q tradition which contrasts the respective roles of Jesus and John the Baptist. Perceptions of the force and import of this appellation are linked with the context in which one understands it to have been uttered. A currently vocal scholarly contingent of those engaged in the study of Q insists that the section which runs from Luke 7.18 to 35 is composed of a random assemblage of pericopes of various types, including chriae, parables, commentaries thereon, and random sayings. There is said to be neither a coherent representation of John and Jesus in Q as we have it, nor a consistent evaluation of their respective roles.
Der Prozess Der Relecture in Der Johanneischen Literatur
Authors: Zumstein Jean
Published: February 2009

Die gegenwärtige Exegese nimmt mehrheitlich an, dass die johan-neische Literatur in ihrer kanonischen Form (Joh, 1 Joh, 2 Joh, 3 Joh) das Resultat eines langen Prozesses der Ausgestaltung darstellt, der sich im wesentlichen der Tatigkeit einer Schule verdankt. Diese Annahme wirft zwei Fragen auf: Wie hat die johanneische Schule die Traditionen, deren Verwalterin sie war, aufgenommen und weitergegeben? Und welcher hermeneutischer Verfahren hat sie sich bedient, um die verschiedenen Ausformun-gen dieser Traditionen zu interpretieren und zu aktualisieren? Im Sinne einerArbeitshypotheseschlagen wir vor, imProzess der Relectureeines der wichtigsten Verfahren zu sehen, das die theo-logische Arbeit der johanneischen Schule auszeichnet. Dieser Prozess der Relecture ist keine Erfindung der johanneischen Kreise; er ist bereits sowohl im Alten Testament, insbesondere in den prophetischen Büchern,4 als auch in den paulinischen und synop-tischen Traditionen belegt. Das Ziel der folgenden Ausführungen besteht darin, die unterschiedlichen Aspekte dieser Arbeit der Relecture, die wir in der johanneischen Literatur und insbesondere im vierten Evangelium wahrnehmen, zu beschreiben.
The Jesus-Tradition and Idolatry
Authors: Sandelin Karl-Gustav
Published: February 2009

We do not find the word εἰδωλολατρία (idolatry) in the canonical Gospels. Persons appearing in the latter and representing non-Jewish religion are never denounced by Jesus as idolaters, not even Pontius Pilate, whose religiously provocative actions against the Jews are known through Philo and Josephus. In the word ‘dogs’ which Jesus uses in the dialogue with the woman near Tyre (Mark 7.27, cf. Matt 7.6) there may be an allusion to pagan religion, but this is not certain. The low profile towards non-Jewish religion in our Gospels stands in contrast to the New Testament writings which precede them, i.e. the letters of Paul, or which come after them, e.g. Acts and the Book of Revelation. In his confrontation with non-Jews and in his prophecies about the share of the peoples in the Kingdom of God Jesus seems to be indifferent towards non-Jewish religion, in contradistinction to many New Testament writers and also many Jewish contemporaries, such as the Qumran Essenes (1QS 2.11–12, 17; cf. Deut 29.17–20; CD 11.14, 12.6–11; lQpHab 12.12–14) and Philo. If the Gospels were written by persons with an interest in transmitting the Christian message to the non-Jewish world, it seems odd that explicit anti-pagan utterances in the mouth of Jesus are almost lacking.
The Woman who Touched Jesus' Garment: Socio-Rhetorical Analysis of the Synoptic Accounts
Authors: Robbins Vernon K.
Published: February 2009

During the last thirty years significant advances have been made in the study of early Christian miracle stories. The story of the woman who touched Jesus' garment has been especially well analyzed by Heinz Joachim Held and Gerd Theissen, and recently Manfred Hutter has brought additional information to bear on the Matthean version. It is my goal to look at each version of the story from the perspective of ‘comparative social-rhetorical’ analysis and interpretation. The rhetorical observations are informed especially by Kenneth Burke's chapter entitled ‘Lexicon Rhetoricae’ inCounterstatementand by Robert Alter'sThe Art of Biblical Narrative. The comparative and social observations are stimulated by various interpreters' use of Hellenistic-Roman data as well as Jewish data for analysis of New Testament literature.
The Burden of proof in Identifying Interpolations in the Pauline Letters
Authors: Walker William O.
Published: February 2009

The question of interpolations in the Pauline letters continues to provoke debate. Recent years have seen numerous attempts to identify particular passages as non-Pauline and occasional arguments for extensive interpolating throughout the letters. Nevertheless, as Victor Paul Furnish has pointed out, ‘no general scholarly agreement’ has emerged ‘on the probability, or even the plausibility, of any of these hypotheses about … interpolations’. A major problem is the fact that most of the discussion has focused directly upon individual passages, with little or no systematic attention to such preliminary matters as the burden of proof in the identification of interpolations or specific techniques or criteria that might aid in identifying interpolations. Although the burden-of-proof question and the question of criteria are clearly related, and both are crucial, it is possible to separate them for purposes of discussion, and it can even be argued that the former question is, at least logically, prior to the latter. Thus, the purpose of this paper is to raise only the burden-of-proof question; that of criteria must be reserved for treatment in a different context.
The Gentile Mission and the Authority of Scripture in Acts
Authors: Tyson Joseph B.
Published: February 2009

Almost all students of Luke-Acts have called attention to the special place of scripture in these documents. The fundamental Lukan strategy seems to be presented in the closing chapter of the gospel. In his post-resurrection appearance to the two disciples on the way to Emmaus, Jesus assumes the role of the authoritative interpreter of scripture and shows that it was necessary for the Christ to suffer. He interprets all the scriptures ‘beginning with Moses and all the prophets’ (Luke 24. 27; cf. 24. 35, 45). This chapter suggests to the reader that, although the scriptures are authoritative, they must be rightly, i.e. Christologically, interpreted. This widely acknowledged principle has certain implications that require investigation.
Der ‘Dialog Jesu mit den Juden’ im Johannesevangelium: Ein rekonstruktionsversuch
Authors: Schenke Ludger
Published: February 2009

In meinem Aufsatz über ‘Die literarische Vorgeschichte von Joh6, 26–58’ habe ich nachzuweisen versucht, daβ die ‘Lebensbrotrede’ des JohEv das Ergebnis einer redaktionellen Komposition ist. Als ihren Verfasser sehe ich den ‘Evangelisten’ an, jenen Repräsentanten einer Gruppe oder ‘Schule’, dem wir das JohEv in seiner vorliegenden Gestalt verdanken. In ihm hat er die mündlichen Überlieferungen und schriftlichen Zeugnisse des johanneischen Christentums gesammelt, redigiert und auf die konkrete Lebensund Glaubenssituation der johanneischen Gemeinden zur Zeit der Abfassung des JohEv ausgerichtet. Neben einem ‘Grundevangelium’ und mündlichen bzw. schriftlichen Traditionen hat er dabei m.E. einen ‘Dialog Jesu mit den Juden’ verwendet.
Matthew Black 3.9.1908–2.10.1994
Authors: Wilson R. McL.
Published: February 2009

Professor Matthew Black, the first editor of New Testament Studies, died on October 2, 1994 at the age of 86. He had been in failing health for several months. A former Principal of St Mary's College in the University of St Andrews, he was widely recognised as one of the most distinguished New Testament scholars of his generation.
The Function of the Son of David Tradition in Mark's Gospel
Authors: Smith Stephen H.
Published: February 2009

How significant is the Son of David tradition for Mark? At first blush the answer to that question would seem to be: not very significant at all. The title ‘Son of Man’ is, after all, far more frequent, and can be applied to Jesus in no fewer than three guises his earthly authority (Mark 2.10, 28), his suffering servanthood (8.31; 9.9, 12, 31; 10.33–4, 45), and his apocalyptic glory (8.38; 13.26; 14.21, 41, 62).1 The term ‘Son of God’, while used less frequently, appears at theologically strategic points in the narrative (1.12; 3.H; 15.39; See also 1.11, 24; 5.7; 9.7), and is clearly Mark's controlling title for Jesus, in whose light all the others are to be understood. ‘Son of David’, by contrast, while characteristic of Matthew (1.1, [20]; 9.27; 12.23; 15.22; 20.30–1; 21.9, 15), appears as a title for Jesus only twice in Mark (10.47, 48) – although its underlying concept is found in 11.9–10, and its messianic significance is briefly considered by Jesus in 12.35–7. So, to return to our initial question: does this infrequency of occurrence imply that the title is not important for Mark? On the contrary, one full section of the gospel, at least, 10.46–12.44, appears to be characterised by what one might call Jesus' ‘Son of David activity’. The illusion that Mark lacks interest in this field is created in two ways. First, the Evangelist quite conventionally confines this Son of David activity to the environs of Jerusalem, but in his scheme, Jerusalem does not loom into view until the last week of Jesus' life (10.46–16.8), so it is clear that the Son of David concept could not have been introduced prior to his entry into Judea (10.1). Secondly, it will be shown that, for Mark, the Davidic title is a low-key term, divested of all political overtones – but it is none the less important for that.
The Plan of the ‘ΝΟΜΙΚΟΣ’ (Luke 10.25–37)
Authors: Kilgallen John J.
Published: February 2009

At 12.28 Mark speaks of a scribe who asked Jesus ‘What is the first commandment?’ The motive for the scribe's question is not expressed, but from the way the story unfolds (12.28–34), it seems that his question was sincere, straightforward and not devious. It is very unlikely that Luke (10.25–37) was influenced by Mark in details,1 but, if Mark be the principal Lucan source, Mark's story was known to Luke and was likely instrumental, we can say, in Luke's decision to incorporate his own story about a νομικός whose encounter with Jesus has certain affinities with that of Mark's γραμματεύς
Zur Theologischen Problematik Des Christologischen ‘Schriftbeweis’ im Neuen Testament
Authors: Walter Nikolaus
Published: February 2009

Als ich vor fast zwei Jahren von der Leitung unserer Gesellschaft die ehrenvolle Einladung erhielt, auf dem diesjährigen Kongreβ in Edinburgh einen der Plenarvorträge zu halten, war mir sehr bald klar, daβ ich das Thema wählen würde, das nun über diesem Aufsatz steht. Seither habe ich – immer mit diesem Thema im Hinterkopf – den Eindruck gewonnen, daβ mir sozusagen in jeder Woche ein neuer Aufsatz, eine neue Monographic zur Frage nach den Schriftzitaten aus dem Alten im Neuen Testament oder in der frühjüdischen Literatur bekannt wurde, oft genug freilich nur durch Verlagskataloge oder Literaturverzeichnisse, ohne daβ ich in der Lage gewesen wäre, alle diese Literatur auch wirklich inhaltlich zur Kenntnis zu nehmen oder gar durchzuarbeiten. Aber so viel ist zu erkennen: Viele Kolleginnen und Kollegen waren und sind gegenwärtig an diesem Thema interessiert. Natürlich kann das auch zur Folge haben, daβ einige von Ihnen angesichts meines Themas in den Stoβseufzer ausbrechen: ‘Was will dieser Lotterbube uns dazu noch sagen?’ (Apg 17.18). Denn wir sind ja eigentlich alle ein wenig vom Schlag der Athener, ‘gerichtet auf nichts anderes, denn etwas Neues zu sagen oder zu hören’ (Apg 17.21).
Alter Bund und Neuer Bund
Authors: Lichtenberger H.
Published: February 2009

Wohl nichts charakterisiert die Diskussionslage zum Thema Alter Bund – Neuer Bund deutlicher als die Titel (und Programme) zweier Bücher:
Q and the Beginning of Mark
Authors: Dunderberg Ismo
Published: February 2009

In two recent articles in New Testament Studies D. R. Catchpole and J. Lambrecht argue that Mark was familiar with Q while writing the introduction of his gospel. Consequently, they both use Mark as an additional tool in their reconstructions of the beginning of Q. In this study I shall focus on their evidence for this hypothesis in Mark 1.1–6. In the discussion of the relationship between Mark and Q this section is certainly not the most important one, but as a case study it illustrates dimensions of the larger problem.
The Narrative Function of Markan Intercalation
Authors: Shepherd Tom
Published: February 2009

Markan intercalation has been recognized in the scholarly literature for more than sixty years. It is a literary technique in which one Markan story is begun but is then interrupted by another. After the conclusion of this ‘inner’ story the first story is rejoined and completed. The majority of investigators of this storytelling pattern agree that it occurs at least six times in Mark as follows:
MONOΓENH∑
Authors: Pendrick Gerard
Published: February 2009

The prevailing view among modern critics and translators of the NT is that the adjective μονογενής in John 1.14, 18; 3.16, 18 and 1 John 4.9 means ‘only’ or ‘single’. Against this consensus several authors have recently re-argued the case for interpreting the adjective as ‘only-begotten’, claiming that it does after all include the notion of derivation or birth. By a thorough examination of the use of μονογενής in Greek literature I hope, however, to show that the adjective's usual meaning is in fact ‘unique’ or ‘only’, ‘single’. It will furthermore be argued that this sense best suits the context of the term's occurrences in John as well. Finally, I shall try to show how the interpretation of the Johannine μονογενής as ‘only-begotten’ originates in, and is the result of, developments in Christology which do not antedate the second century AD.
Colossians And Barbelo
Authors: Goulder Michael
Published: February 2009

The nature of the ‘Colossian heresy’ remains obscure. It has gnostic features, but ChristianGnosticism is usually dated to the second century. It has elements of Judaism, but we know nothingof first-century Jewish gnosis. It may be a syncretistic ‘philosophy’, but such a description is barren, and explains nothing. It may be a kind of mysticism, but again the idea is difficult todefine, and the picture is left vague. I am proposing in this article to draw a comparison with anearly Gnostic document, theApocryphon Johannis, which has clear Jewish roots; and to explain Colossians as Paul's response to a Jewish-Christian countermission which preached a myth close to, but distinct from, that inApoc. Joh.
John the Baptist and Jesus in Mark 1.1–15: Markan Redaction of Q?
Authors: Lambrecht J.
Published: February 2009

In the most recent monograph on John the Baptist Josef Ernst first deals with the Baptist in the Markan gospel and only then, in his second chapter, with the Baptist in Q, although it is generally recognized that Q is older than Mark.1Moreover, in Ernst's opinion there is no contact between Mark and Q. Ernst does not even consider that Mark 1.2bc may be taken from Q (cf. Matt 11.10 = Luke 7.27),2nor does he see in Mark 1.7–8 a more recent, re-written text of a more original version of Q.3The extent of Q in John's preaching is, as in many Q studies, limited to Matt 3.7–12=Luke 3.7–9, 16b–17. In this text Matt 3.11=Luke 3.16 is ‘trimmed’: ‘I baptize you with water, but the Most Powerful One (= God) is coming … He will baptize you with a holy Spirit and fire.’ Thus neither ‘after me’ nor the qualification of John's unworthiness is retained.4
LaDispositioRhétorique Dans Les Épîtres Pauliniennes
Authors: Aletti Jean-Noël
Published: February 2009

Mon propos n'est pas de faire lestatus quaestionissur les travaux qui, depuis maintenant deux décennies, ont systématiquement étudié le NT à l'aide de la rhétorique gréco-romaine. Sans doute est-il encore trop tôt pour dresser un bilan exhaustif. Malgré tout, les tendances de la recherche se dessinent avec suffisamment de précision pour qu'il soit possible de suggérer des pistes de réflexion et des changements substantiels dans l'approche rhétorique des textes – en particulier pauliniens.
The Dishonest Steward (Luke 16.1–8a) and Luke's Special Parable Collection
Authors: Parrott Douglas M.
Published: February 2009

By anybody's reckoning, the Parable of the Dishonest Steward in Luke 16.1–8a is a problem. Here Jesus seems to be holding up a criminal act as an example to be emulated. A steward is accused of not doing his job properly, and is dismissed by his master. Before he is actually deprived of his job, he considers what to do about his dilemma. He does not wish to do manual labour or to beg, so he lowers the debts of each of his master's debtors with the hope that they will care for him when he must leave. The master thereupon commends him for his cleverness (16.8a).
1 Korinther 5–6 und der ‘Vorbrief’ nach Korinth
Authors: Sellin Gerhard
Published: February 2009

Literarkritische Briefteilungshypothesen sind zur Zeit nicht sehr beliebt. Zunehmend setzt sich die Einsicht durch, daβ die Gestalt des textkritisch gewonnenen Textes gegenüber alien auch noch so plausibel erscheinenden Zerlegungen und Umstellungen einen Vorrang hat. Doch kann dieser Vorrang keineswegs ein absoluter sein, da die Möglichkeit, daβ mehrere an denselben Adressaten gerichtete Paulus-Briefe im Zeitraum zwischen ihrer Erstrezeption und der handschriftlichen Vervielfältigung im Rahmen eines überregionalen Corpus Paulinum redaktionell zu einer Briefeinheit kombiniert wurden, nicht generell von der Hand zu weisen ist, wie der immer noch bestehende groβe Konsens in der gegenwärtigen Einschätzung des 2 Kor eindrücklich belegt.
Interne Strukturierungen im Schluβ-Segment Johannes 21: ΣΥΓΓΡΑΦΗ + ΣΑΤΥΡΙΚΟΝ/ΕΠΙΛΟΓΟΣ
Authors: Schenk W.
Published: February 2009

‘Keinesfalls darf das 21. Kap. in einzelne “Perikopen” zerlegt werden. Es will vielmehr als eine geschlossene Komposition be-griffen werden.’ Dafür wesentlich ist auch die textlinguistische Einsicht, daβ der ‘Primären Kommunikationsebene’ zwischen Sender/Empfänger eines Textes eine ‘textpragmatische’ Priorität vor alien narrativen Interaktionen und Interlokutionen auf der erst eingebetteten Erzählebene zukommt. Das wird meist dadurch verstellt, daβ man ‘Parenthesen’ primär nur textseman-tisch verkürzt in ihrer ‘meta-narrativen’ Funktion als auβer- und hinterszenische Restkategorie beschreibt und sie damit nicht nur nach- und unterordnet, sondern sie auch von ihrer vorgeordneten textpragmatischen Primärfunktion trennt, der vor allem auch Bucheröffnungen (Joh l.lff.) und -abschlüsse (21.24–5) dienen, eingeordnet aber auch Segmenteröffnungen (21.1) und -ab-schlüsse (21.14 nach dem Vorbild von 2.11; 4.54 gebildet – aber auch 20.30–1). Textpragmatisch muβ aber gesehen werden, daβ die Wendung des Senders an seinen Adressaten kommunikative Priorität hat, womit sich die Gewichtungen realitätsgerechter zei-gen, als wenn man nur eine meta-narrative Funktion in den Blick nimmt.
The Absence of an Atoning Sacrifice in Paul's Soteriology
Authors: McLean Bradley H.
Published: February 2009

It need scarcely be said that Christ's death constitutes the theological centre of gravity for Paul's entire soteriology (e.g., 1 Thess 5.10; 1 Cor 2.1–2; 1.23; Rom 5.6, 8;passim). One aspect of this is the atonement for humanity's sin. In the past, the presupposition of many scholars has been that the concept of Christ's expiatory death (e.g., Gal 3.13; 2 Cor 5.21; Rom 3.24–5; 8.3) is first and foremost a Jewish sacrificial idea, as defined in the Pentateuch.
Die Legitimität des paulinischen Apostolates nach 2 Korinther 10–13
Authors: Strecker Georg
Published: February 2009

Im folgenden wird vorausgesetzt, daβ 2 Kor 10–13 dem sogenannten Tränenbrief, den der Apostel nach dem in Korinth unglücklich verlaufenen Zwischenbesuch geschrieben hat, zugehört. Dabei soil nicht bestritten werden, daβ einige Aussagen, die man in diesem Zusammenhang erwarten würde, nicht nachzuweisen sind. So vermiβt man eine Darstellung der Ereignisse während des Zwischenbesuches in der Sicht des Paulus. Diese lassen sich nur indirekt aus dem 2 Kor erschlieβen (neben 2 Kor 10–13 bes. in den Kapiteln 1–7; vgl. 7.8). Darüber hinaus wird man zugestehen, daβ der Tränenbrief nur unvollständig überliefert ist (es fehlt zumindest der Anfang), so daβ die Möglichkeit nicht abgewiesen werden kann, daβ wesentliche Stücke der Abrechnung des Paulus mit seinen Gegnern der redaktionellen Zensur zum Opfer gefallen sind.
Gentile Judaizers
Authors: Hurd J. C. , Wilson Stephen G.
Published: February 2009

In recent years a number of scholars have focused on the phenomenon of Gentiles who, in varying degrees, adopted the lifestyle of the Jews. For John Gager they are important evidence for his generally persuasive argument that in the Graeco-Roman world Judaism, far from being universally mistrusted and vilified, was in both its beliefs and its practices often attractive to non-Jews. Gager, like L. Gaston and others before him, brought this observation to bear on the more specific issue of Jewish-Christian relations in the early centuries. For, so they have argued, Christian Gentiles were among those attracted to Judaism and the reaction of ecclesiastical leaders to this situation was a major cause of anti-Jewish sentiment in the early Church. Thus judaizing was not, as had often been assumed, restricted to the first generation of Christians (approx. pre-70 CE), but remained an urgent and troublesome issue.
Jesu Gleighnis von den Talenten, ergänzt durch die Lukas-Fassung
Authors: Resenhöfft Wilhelm
Published: February 2009

Unter Jesu Worten haben zwei Gleichnispaare, das von den Talenten Mt 25. 14–30 mit der Parallele von den Minen Lk 19. 11–27 und das von der Hochzeit Mt 22. 2–10 mit der Parallele von großen Abendmahl Lk 14. 16–24, die bisher nie beachtete Eigenart, sich mit der Parallele zu einer einheitlich vollständigen Fassung zu ergänzen, aus der kein Bestandteil als entbehrlich hätte entfernt werden dürfen. Das geschah jedoch in Verkennung der Sachlage durch die Redaktoren; so ergab sich die Vieldeutigkeit der überlieferten Fassungen, die Siegfried Schulz in seiner Untersuchung über die Redenquelle an den bisherigen Auslegungen bis ins Einzelne aufgewiesen hat. Einverständnis besteht jedoch darüber, daß die Verse Lk 19.11–12 und 14–15asowie 27 zusammengehören und herauszulösen sind. Und es fügt sich eigentümlich, da–7 gleichfalls ein Einschub ist. Dabei wurde bisher übersehen, daß er den Lk-Einschub abschließend ergänzt. Darum geht es im Folgenden um die Rekonstruktion der Urgestalt von drei Gleichnissen Jesu, die aus seinem letzten Aufenthalt in Jerusalem überliefert wurden.