Showing papers in "New Testament Studies in 1961"
TL;DR: The problem of the use of the Old Testament in the New Testament is a vast one, complicated by side-issues of textual variants and involved in the kindred problem of relation or harmony of the two Testaments.
Abstract: The problem of the use of the Old Testament in the New Testament is a vast one, complicated by side-issues of textual variants and involved in the kindred problem of the relation or harmony of the two Testaments. It is also a problem which has been well worked over by many scholars. Books have been written on the subject, comparing the text of the Old Testament quotations with the existing Greek and Hebrew recensions or comparing the exegetical principles and methods of the New Testament writers with those of the rabbis.1
80 citations
TL;DR: However interesting "The Gospel According to Thomas" may be to students of the primitive Church, it seems at first sight highly improbable that this strange farrago of sayings will make any contribution to our knowledge of Jesus' teaching.
Abstract: However interesting ‘The Gospel According to Thomas’1 may be to students of the primitive Church, it seems at first sight highly improbable that this strange farrago of sayings will make any contribution to our knowledge of Jesus' teaching. And yet to the New Testament scholar the Gospel according to Thomas is perhaps the most interesting of all the manuscripts found near Nag Hammadi in 1945, inasmuch as some of its contents have affinities with the sayings and parables of Jesus which are found in the canonical gospels. A comparison of the parables and similitudes found in Thomas with parallel material in the synoptic gospels2 raises fascinating and fundamental problems of higher criticism.
22 citations
TL;DR: Our General Meeting this year is to concern itself with a subject of a highly technical and specialist character as discussed by the authors, and our President has been expressly absolved from the obligation of selecting a subject related to Qumran.
Abstract: 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.
21 citations
TL;DR: The parable of the Steward of Ephesus as mentioned in this paper has not been understood, and the keys to the connexion between the verses which complete the chapter, and indeed between the parable, them and the first two verses of the next chapter, have been overlooked.
Abstract: Discussions of this chapter tend to show the need for background knowledge. Much as commentators disagree as to the meaning of the parable of the Steward,1 all are agreed as to the embarrassment it has caused.2 Attempts to connect the parable with earlier and subsequent matter have been few, and scarcely convincing. Because the parable has not been understood, keys to the connexion between the verses which complete the chapter, and indeed between the parable, them, and the first two verses of the next chapter, have been overlooked.
13 citations
TL;DR: The question of the palaeographic dating of the manuscripts, which could have great consequences for the reconstruction of the history of the sect, must remain sub judice until we have the material fully before us.
Abstract: I think I should begin with an apology for my temerity in accepting your invitation to discuss the Dead Sea material as a whole. Such a discussion is certainly premature while the greater part of the material is still unpublished, and while certain basic studies of the documents have yet to be made, or, at least, made public. The question of the palaeographic dating of the manuscripts, for instance, which could have great consequences for the reconstruction of the history of the sect, must remain sub judice until we have the material fully before us.
11 citations
TL;DR: In this paper, the problem of the Verhaltnisses der beiden Briefe is discussed. But the problem is not only auf den Epheserbrief, but also auf the Vergleich sich nicht allein auf die Qumrantexte zu beschranken, er muss vielmehr weitere Schriften des palastinischen Spatjudentums, besonders die Jubilaen, die Testamente der XII Patriarchen, with einbeziehen.
Abstract: Um unserem Thema gerecht zu werden, mussen wir die Auswahl der zu erorternden Probleme streng begrenzen. So beschranken wir uns allein auf den Epheserbrief und lassen den Kolosserbrief und das Problem des Verhaltnisses der beiden Briefe zueinander ganz beiseite. Auch die Frage paulinischer oder nichtpaulinischer Verfasserschaft des Briefes und das Problem der Briefadresse sind hier nicht zu beruhren. Es geht allein urn die Frage, in weichem Umfange und in welchem Sinne der Epheserbrief in Sprache, Begriffen, Gedanken und Vorstellungen eine besondere Verwandtschaft zeigt mit den Qumrantexten, oh also em Traditionszusammenhang von der Sonderform des palastinischen Spatjudentums, die uns die Qumrantexte zeigen, zum Epheserbrief wahrscheinlich ist. Dabei braucht der Vergleich sich nicht allein auf die Qumrantexte zu beschranken, er muss vielmehr weitere Schriften des palastinischen Spatjudentums, besonders die Jubilaen, die Testamente der XII Patriarchen und die Henoch-Literatur, mit einbeziehen. Denn diese Schriften waren nicht nur in der Bibliothek von Qumran vorhanden, sondern sind hochstwahrscheinlich in dieser essenischen Gerneinde, die uns in Qumran entgegentritt, entstanden.
10 citations
TL;DR: The non-Marcan materials common to Matthew and Luke, then, ultimately go back to a common source or sources, oral or written, much of which had reached a fixed Greek form as mentioned in this paper.
Abstract: 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.
8 citations
TL;DR: The synoptischen Evangelien fuhren ubereinstimmend die im Gottesdienst der Gemeinde gefeierten Sakramente von Taufe and Abendmahl darauf zuruck, das diese durch Jesus selbst gestiftet und von ihm eingesetzt worden seien as mentioned in this paper.
Abstract: Die synoptischen Evangelien fuhren ubereinstimmend die im Gottesdienst der Gemeinde gefeierten Sakramente von Taufe und Abendmahl darauf zuruck, das diese durch Jesus selbst gestiftet und von ihm eingesetzt worden seien. Die Junger sollen nach dem Befehl des Auferstandenen die Menschen, die sich auf ihre Predigt hin bekehren, taufen. Und die Gemeinde soll die Mahlgemeinschaft mit ihrem Herrn auch nach seinem Tode unter dem Genus von Brot und Wein fortsetzen. Zum Gedachtnis Jesu wird das Sakrament des Abendmahls von den Seinen gefeiert. Und in der Taufe handelt der erhohte Kyrios, indem neue Glieder in die eschatologische Heilsgemeinde aufgenommen werden.
7 citations
TL;DR: In the previous article as mentioned in this paper, the factual meaning and the direct implications of the parable of the Unjust Steward were discussed, and it was pointed out that the burden of proof lies upon him who asserts that the passages which appear in sequence are not united by a thread of teaching.
Abstract: In the previous article the factual meaning, and the direct implications of the parable of the Unjust Steward were discussed. It remains to attempt to place each part of the chapter in the assumed setting, to which the parable originally belonged, or belonged in the materials from which Luke has taken these passages. It was pointed out that the burden of proof lies upon him who asserts that the passages which appear in sequence are not united by a thread of teaching. As it happens, that thread is not difficult to reconstitute, and its reconstruction is the task of this article.
7 citations
TL;DR: According to the general consensus of expert opinion the Gospel of Mark was composed sometime between the years A.D. 65-75 as discussed by the authors, when Jerusalem was destroyed by the Roman armies.
Abstract: According to the general consensus of expert opinion the Gospel of Mark was composed sometime between the years A.D. 65–75. But most authorities find that they cannot leave this decade as just a convenient round figure; for it contains the cimacteric year 70, when Jerusalem was destroyed by the Roman armies. Accordingly, they endeavour to define the date of the Gospel's composition more precisely in relation to this event. Those who elect for a pre-70 date usually give as their reason for so doing that fact, as they see it, that the Gospel contains no explicit reference to this signal event. Such a conclusion is rarely felt to need a detailed justification, it being apparently assumed that mention of the fact is reason enough; it has possibly been thought also that no vital issue turns upon establishing precisely a pre-70 date.
7 citations
TL;DR: 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 as discussed by the authors.
Abstract: 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
TL;DR: The authors made a further contribution to the much debated, yet still unsettled question as to whether the Skeireins was the original work of a Gothic commentator writing in his vernacular, or whether it was translated into Gothic from a commentary in Greek or Latin.
Abstract: The present work is intended to furnish a further contribution to the much debated, yet still unsettled question as to whether the Skeireins was the original work of a Gothic commentator writing in his vernacular, or whether it was translated into Gothic from a commentary in Greek or Latin.The not inconsiderable portions of the N.T. in Gothic bear witness to the manner in which the translators followed the Greek original word by word, and often syllable by syllable. Their literalism extends to the order, the vocabulary, the constructions and often to exact calques of the Greek words.
TL;DR: In this paper, the Apostel Paulus mit der Urchristenheit verstanden ereignes Ereignis is described, i.e. the Auferweckung des gekreuzigten Jesus als eschatologisches.
Abstract: Das der Apostel Paulus mit der Urchristenheit die Auferweckung des gekreuzigten Jesus als eschatologisches, ihn zum Herrn und Christus erhohendes Ereignis verstanden hat, ist allgemein anerkannter Tatbestand. Dieses Ereignis ist fur Paulus der Anbruch des kommenden aon, der verborgen unter dem gegenwartigen bestehenden aon geschieht. Diesen kommenden aon in der Herrschaft Jesu Christi angebrochen zu proklamieren, ist seine Botschaft, zu der er sich ausgesandt weis. Wenn er von ihr spricht, wird eine doppelte Stellung zur Tradition sichtbar, deren Beachtung zur Klarung der Fragen fuhren kann, die mit dem eschatologischen Charakter der urchristlichen und paulinischen Theologie zusammenhangen.
TL;DR: The question of the High Priest: "Art thou the Christ, the Son of the Blessed?" and the answer of Jesus, mark the culmination of the trial of Jesus.
Abstract: The question of the High Priest: ‘Art thou the Christ, the Son of the Blessed?’, and the answer of Jesus, mark the culmination of the trial of Jesus. At least this is how it has generally come to be regarded among Christians. This conception, however, is supported by the accounts of Mark and Matthew only. In John we have neither question nor answer. In Luke we have the question, but it is not asked by the High Priest himself; but by the chief priests and scribes (xxii. 6). Furthermore, in Luke the single question in Mark and Matthew: ‘Art thou the Christ, the Son of God?’ is divided into two questions: first, ‘Art thou the Christ?’, and then, ‘Art thou then the Son of God?’ Moreover, the crime of Jesus in Luke is not described as ‘blasphemy’.
TL;DR: The authors proposees lors de la seance de cloture du Meeting de Ia S.N.T. a Aarhus (1960), ne pretendent pas explorer en detail les relations entre les ecrits de Qumrân et le N.S.T., ce. qui serait une tâche immense, ni meme dresser le bilan des recherches entreprises and de leurs resultats actuels, ce qui engagerait des analyses and une bibliographic considerables.
Abstract: Ces reflexions, qui furent d'abord proposees lors de la seance de cloture du Meeting de Ia S.N.T.S. a Aarhus (1960), ne pretendent pas explorer en detail les relations entre les ecrits de Qumrân et le N.T., ce. qui serait une tâche immense, ni meme dresser le bilan des recherches entreprises et de leurs resultats actuels, ce qui engagerait des analyses et une bibliographic considerables.
TL;DR: The contribution of the Codex Bezae to the earlier English versions of the Bible has been overlooked by textual critics as discussed by the authors, however, textual critics have hitherto overlooked the contribution which it made to one of the most noteworthy of the early English versions, 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.
Abstract: 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.
[...]
TL;DR: In this paper, a new interpretation of πτππχοι τῷ πνEύματι has been tentatively suggested.
Abstract: ʿι πτπχοī τῷ πνEύματι has been given a number of interpretations due to the number of different meanings that have been attached to the two terms in the phrase. No attempt is made here to give an exhaustive discussion of earlier work, but rather a new interpretation is tentatively suggested.