A close reading of three accounts concerning theophanies experienced in the Temple (Ant 11,326-328, Ant 13,282-283, and Luke 1,5-23) implies that all three narratives share a common narrative format. Though it does not necessarily indicate that Luke used Josephus writings, this similarity suggests that both authors may have drawn upon a common format. Use of this format and specific variations added to it by Luke reflect significant theological themes imparted to the narrative by Luke, especially in regard to the identities of John the Baptist and Jesus.
With the help of the Masoretic vocalisation the Hebrew consonantal text of Isa 53,10 was translated as follows: "And YHWH was pleased with his bruised one (he accepted him) whom he had allowed to become sick. When you make his life an Asham guilt offering he will see his offspring and live long. The Lords plan will succeed through him." The comparison with ancient witnesses to the text has confirmed this interpretation. The investigation of how Isa 52,1353,12 is embedded in the entire book of Isaiah has also shown that this interpretation is meaningful. In this context a positive sense was given to the anonymity of the "Servant" and to the anonymity of the "we" who speak from 53,1. For this anonymity communicates all possible divine revelations after Isaiah through Gods word to Isaiah. YHWHs word lasts for ever and so will outlast all changes of time. Meanwhile the metaphorical comparison of the Servant with an Asham guilt offering (Isa 53,10) serves as a hermeneutical category for the possibility, disclosed by YHWH, of restoring the damaged relationship between God and Israel through insight into the past history of guilt. In conclusion Isa 52,1353,12 was also interpreted as an image for the story or stories of Israel.
In view of the New Testament manuscript evidence, the gospels never had an editorial history. The gospels were composed in the form in which they exist today. There was consequently never an Ur-Markus, an eschatological Ur-Johannes etc. There are no indications that the gospels are based on a longer or shorter creative theological and literary community tradition of very numerous units circulating orally or in writing. Such a tradition would have been reflected in so large a number of important textual variants that clear traces would have remained.
We can assume that the Spirit-filled Christians in Galatia want to do the right things. To be sure, they are in need of admonition and exhortation. In a realistic way Paul reminds them of their somewhat fragile condition. He points to the eschatological tension between the "already" and the "not yet", between the indicative and the imperative. They are still in the body, yet they live in this world. Some of these Gentile Christians are attracted to the "works of the law". But, as Paul has been arguing at great length in this letter, that is not a solution. On the contrary, the Spirit alone constitutes the really "empowering presence". Therefore, "if we live by the Spirit, let us also walk by the Spirit" (v. 25). It would seem that Gal 5,17, properly understood, fits very well into this context of admonition.
The article starts from the premiss that the young man in question - whatever his subsequent symbolical value - was a historical person. It notes the proximity of his association with Jesus implied by the evangelists usage. It comments on the fact that in the sources for the Passion there is only one figure besides Jesus who was the object of a projected arrest by the authorities and one figure besides Jesus on whom an arrest is known to have been actually attempted. Suggesting that the historian dealing with secular sources would be prompted to consider an identification accordingly, the article examines the implications.
This article argues that Luke traces Jesus to David through Nathan because Luke wanted to avoid relating Jesus to David through the sinful line of Salomon. Nathan, related to a pre-Jerusalem period of David offers Luke the chance to link Jesus to David through Bethlehem, through Mic 5,1.
Verses 89-91 offer one of the few passages in Psalm 119, which show clear inner progress and coherence. The author here analyses some ideas and notions, which speak about the word whereby in heaven YHWH reigns over the world. He ends with a new translation of the passage.
Exceptive phrases are usually considered appositions to the sentence parts from which they are excepted. This paper considers the syntactical status of exceptive phrases from a functional point of view. It indicates the similarities between exceptive phrases, extrapositions and cleft sentences. It compares the Biblical construction of exceptive phrases to that of Classical Arabic, and learns important facts from the syntactical status of the parallel Arabic construction as reflected in the Arabic case system. Considering all the evidence, the paper asserts that exceptive phrases after negative sentences actually present the new information exhibited by the speaker or writer, that is, the logical predicate or the comment of the sentence.