Showing papers in "New Testament Studies in 1963"
41 citations
30 citations
28 citations
16 citations
15 citations
TL;DR: The Pericope de Adultera is a piece of authentic tradition going back to the beginnings of the church, though it is extracanonical and its text evidently suffered from its independent wanderings before it found its way into the canonical gospels.
Abstract: It is admitted that the celebrated Pericope de Adultera is a piece of authentic tradition going back to the beginnings of the church, though it is extracanonical and its text evidently suffered from its independent wanderings before it found its way into the canonical gospels. It was readily used to show that, as our Lord was supposed to have shown mercy, if not actually unasked forgiveness, to an adulteress, so the church ought to deal leniently with offenders. Other doubtful interpretations have been and are placed on the passage; and the story, as it lies baldly on the paper, might well give offence. Perhaps this helps to explain why it was not used by the compilers of our gospels. In any case it has its obscurities, and it is the purpose of this paper to attempt to clear them up. From the material submitted here it may be possible, by the use of strict reasoning, to recreate what actually took place.
12 citations
11 citations
TL;DR: The authors survey most of the lines along which, in recent years, attempts have been made to establish a relationship between the addressees of the Epistle to the Hebrews and the Essene movement in general or the Qumran community in particular.
Abstract: The purpose of this paper1 is to survey most of the lines along which, in recent years, attempts have been made to establish a relationship between the addressees of the Epistle to the Hebrews and the Essene movement in general or the Qumran community in particular, and to suggest what, in fact, these attempts amount to.
10 citations
10 citations
9 citations
TL;DR: In this article, the authors present evidence that religion early moved beyond the talion principle in discussing the question of dealing with one's enemy, and argued that the prudent way is to avoid a conflict, for the situation may imply complications which one cannot foresee.
Abstract: Anyone who has studied Rom. xii. 20 is aware that it is a notorious crux interpretum. The strategy of dealing with one's enemy is clear: . Difficult as it is for the Christian to adapt his life to this admonition anticipations of such a noble approach are not lacking in ancient literature. The wise man according to early Egyptian religion conquers by mastering his emotions. The prudent way is to avoid a conflict, for the situation may imply complications which one cannot foresee. It is the silent man who conquers and who is pre-eminently the successful man according to Egyptian religion. In the strict sense this is not a parallel to Paul's words in Romans, but it is clear evidence that religion early moved beyond the talion principle in discussing the question of dealing with one's enemy.
[...]
TL;DR: In the Old Testament, the term "son of man" refers to a prophet, a prophet's follower, and the eschatological Israel as mentioned in this paper, and the prophet is referred to as the son of man in the Bible.
Abstract: In the Old Testament, ‘son of man’ means (1) man in general, (2) the prophet, (3) the eschatological Israel. (1) appears, for example in Ps. viii. 5, is referred to in Heb. ii. 6 and is still present in the background of I Cor. xv. 27 and Eph. i. 2. (2) reflects the usage of Ezechiel. One should never forget that the term occurs here about eighty-seven times: the prophet is addressed as the son of man, filled with God's Spirit (ii. i ff.; iii. 24 f.; xi. 4 f.), watchman of Israel (iii. I7 xxxiii. 7), sent to a rebellious nation (ii. 3). The word of God is his food (ii. 8), but he lives among those who have eyes to see and yet do not see, ears to hear and yet do not hear (xii. 2), who talk about him and run after him, and yet do not do what he says (xxxiii. 30–2), because they think that God's judgement is still far off (xii. 27), so that his message remains riddles and parables for them (xvii. 2, cf. xxi. ). He must not only announce disaster (vi. i ff. etc.), but pronounce God's judgement over Israel (xx. xxii. xxiii. 36), even to kill them (xi. 4, 13; xxi. 19 ff.).
TL;DR: It is surprising that the Fourth Evangelist, with his marked interest in the symbolical, should have omitted from his account of the Last Supper all reference to the Eucharist as mentioned in this paper.
Abstract: It is surprising that the Fourth Evangelist, with his marked interest in the symbolical, should have omitted from his account of the Last Supper all reference to the Eucharist. Yet the instinct of the Church has rightly seen in ‘John’ (whoever be the person behind the name) the supreme New Testament teacher on the sacraments. Time and again, sometimes with hints that are not always obvious save to those who have insight into his mind and methods, he points his readers to the two great sacraments of the Church. It is with good reason that medieval artists are wont to portray Peter carrying the keys, Paul the sword, but John the sacramental cup.
TL;DR: In this article, the Moglichkeit der Identifikation kleiner Fragmente neutestamentlicher Handschriften mit Hilfe des Computers is discussed.
Abstract: 3. Neue Fragmente zu75Im letzten Bericht (N.T.S. xx (1974), 357–81) wurden ‘Neue Fragmente zu 66’ veroffentlicht (S. 376–81). Es handelte sich dabei um sechs der ‘Fragments non places’ der Ausgabe. Sie waren von den Herausgebern trotz aller aufgewandten Muhe als unidentifizierbar aufgegeben worden, mit Hilfe des Munsteraner ‘Fragment-Identifizierungsprogramms’ gelang es, den Textzusammenhang einwandfrei festzustellen, in den sie gehoren. Wie dieses Identifizierungsprogramm arbeitet, das auf der Einschaltung des Computers basiert, ist im vorigen Bericht kurz dargestellt und wird in einem Aufsatz: ‘Uber die Moglichkeit der Identifikation kleiner Fragmente neutestamentlicher Handschriften mit Hilfe des Computers’, der demnachst erscheint, ausfuhrlich dargelegt werden. Damals war bereits auf die Existenz von bisher unidentifizierten Fragmenten zu 75 hingewiesen worden. Ihre Zahl hat sich inzwischen dank der Anwendung des ‘Fragment-Identifizierungsprogramms’ in Munster von fruher vier auf elf erhoht, so scheint es an der Zeit, sie der Offentlichkeit bekannt zu machen.
TL;DR: The connexion with prophecy is not a peculiarity of the epistle as mentioned in this paper, but it is a well-known fact that the pre-Socratic philosophers had a certain predilection for this formula.
Abstract: The connexion with prophecy is not a peculiarity of the epistle. Windiseh, in his indispensable commentary, has collected a number of parallel texts which call for some comments and may be supplemented from various sources. In the second century there was a crisis with regard to prophetism in Christian circles, but as far as the author can see the present formula is never used in that connexion, the criteria being quite different. The terms used have a certain literary flavour. These observations lead us to direct attention outside the boundaries of the Christian church. This conception of the connexion between our formula and prophecy is thus not only old, but is also met in two authors who exercised a great influence in later antiquity. Weinreich remarked that the pre-Socratic philosophers had a certain predilection for this formula.Keywords: Christian; church; God; Greek; prophecy
TL;DR: On salt que la liturgie latine de la fete de l'ascension, faisant unlegitime usage de la typologie, utilise le ps. iv. 19a et y insere le nom Christus pour faire exprimer clairement au texte l'evenement de l"ascension du Seigneur Jesus; elle fait chanter a laEglise: ‘Ascendens Christus in altum, alleluia, captivam duxit captivitatem,
Abstract: On salt que la liturgie latine de la fete de l'ascension, faisant unlegitime usage de la typologie, utilise le ps. lxviii (lxvii). 19a et y insere le nom Christus pour faire exprimer clairement au texte l'evenement de l'ascension du Seigneur Jesus; elle fait chanter a laEglise: ‘Ascendens Christus in altum, alleluia, captivam duxit captivitatem, alleluia!’ Le meme verset du psaume est cite en Eph. iv. 8, mais avec des transformations intentionnelles qui pourralent bien signifier une application du psaume differente de celle de la liturgie.
TL;DR: Our Bibles have a margin of Synoptic cross-references beside the Epistles: what does it really mean? What literary relationships exist between the epistles and the Synoptics? I here pass by three kinds of agreement.
Abstract: Our Bibles have a margin of Synoptic cross-references beside the Epistles: what does it really mean? What literary relationships exist between the Epistles and the Synoptics? I here pass by three kinds of agreement.
TL;DR: The authors examined the New Testament echoes and allusions in the Gnostic Gospel of Philip discovered at Nag Hammadi and found that the author's knowledge of three at least of these four books, and possibly for the fourth.
Abstract: The purpose of this paper is to examine, so far as may be done in brief compass, the New Testament echoes and allusions in the Gnostic Gospel of Philip discovered at Nag Hammadi.1 These echoes and allusions are fairly numerous, although not always easy to detect. In some cases, indeed, what appears to one scholar a clear and unmistakable echo may to another seem quite insignificant. To take but two examples, when we read ‘Then the slaves will be free, and the captives delivered’ (133. 28–9 Labib), are we to think of Luke iv. 18? Or Rom. vii. 23? Or of Eph. iv. 8? Does a contrast of slave and son, with a reference to inheritance in the context, of necessity indicate a knowledge of Gal. iv. 7? As it happens, there is other evidence for the author's knowledge of three at least of these four books, and possibly for the fourth.
[...]
TL;DR: In the course of some twenty-five years' study of the Johannine literature, desultory though it has inevitably been, I have gradually become convinced that the problem cannot be solved piecemeal, and that any theory designed to account for the Gospel must be applicable also to the Epistle and the Apocalypse, and vice versa.
Abstract: The purpose of this paper is to discuss some aspects of the—to me—perennially fascinating problem of the Johannine literature: in particular of the relationship of the Gospel, the Epistle and the Apocalypse; and to put forward some rather speculative views of my own—though they are not wholly original—which owe their origin to some ideas I have had about the John who on the island of Patmos saw the Apocalypse. Who was he, and why was he there? What, if anything, had he to do with the Gospel and the Epistle? In the course of some twenty-five years' study of the Johannine literature, desultory though it has inevitably been, I have gradually become convinced that the problem cannot be solved piecemeal, and that any theory designed to account for the Gospel must be applicable also to the Epistle and the Apocalypse, and vice versa. And I may as well lay my cards on the table, and state the view which I have been led to hold.
TL;DR: There are many ways in which the Fourth Gospel can be compared with the Synoptics as mentioned in this paper, and they can be found tabulated in almost any good introduction to the fourth Gospel.
Abstract: There are many ways in which the Fourth Gospel can be compared with the Synoptics. One may, for example, set John over against the others as a group. One notes the resemblances, but more especially the contrasts, between John and the others in respect to chronology, geography, miracle, Jesus' discourses, Christology, and so on. Most of these differences are obvious even to the casual reader, and they will be found tabulated in almost any good introduction to the Fourth Gospel.