1 Tim 3:16 contains a textual variant in the initial line of what is considered to be a hymn fragment which is difficult if not impossible to resolve based on external evidence. This verse thus provides an interesting test case by which we might examine the differing and often contradictory ways that the leading schools of textual criticism use the agreed canons of their trade to arrive at the original reading from the internal evidence. This paper outlines the difficulties in the external evidence, and considers how answers to three key questions about the internal readings of the text result in contradictory findings. The author concludes that thoroughgoing eclecticism (consideration of internal evidence alone) cannot determine the original text and thus only a reexamination of external evidence or the likely transmissional history can resolve the question.

This study investigates the grammatical phenomenon, le&gw melding, which arises in particular contexts in which two or three verbs of communication, one of which usually is le&gw, govern the same object complement. The study establishes the syntactic, semantic, and lexical requirements of the verbs of communication that participate in le&gw melding, develops the distinctive characteristics of this phenomenon, and considers its implications for translation and the formulation of lexicon entries for the Greek words of the Septuagint and New Testament.

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In recent years some scholars have proposed that, while Paul’s concept of faith has Jesus as its object in a soteriological sense, Hebrews lacks the idea of Jesus being the object of faith. However, a close examination of Hebrews 10:19-39 demonstrates that the author of Hebrews has Jesus as the object of faith for believers, even if it is not expressed in terms of 'faith in Christ.

The present paper states the author’s contention that canonical Gospels and the Apocryphal Acts of the Apostles present some similarities. Within this purpose, he provides a comparative study of three key passages, Lk 19:1-10, Acts 20:7-12 and Passio Pauli I (104.8-106.15), which includes, on the one hand, phonetic, morphological and syntactical matters, and, on the other, lexical uses and stylistics. On the basis of this analysis the author concludes that, at a general level, the parallelisms between these texts mostly concern contents and only occasionally grammar and vocabulary.

The present article highlights the capital importance of the contextual factor in shaping the meaning of words. Within this scope, the first section provides a semantic analysis of the term Basilei/a in the NT and establishes three different Spanish translations (‘reino’, ‘reinado’, ‘realeza’) for the word. The second section compares our translation of several test cases (based on the New Testament translation by J. Mateos, Ediciones El Almendro, Córdoba 2001) with those of three standard Spanish editions (Nácar-Colunga, Biblia de Jerusalén and Reina Valera). This comparison shows that neglecting the contextual factor has very often originated false translations which on their turn facilitated wrong interpretations of the nature of the Basilei/a tou= qeou=.

A well known passage of 1Th (2:14-16) lets Paul accuse the Jews of being responsible for Jesus’ death. The present investigation shows, however, that this interpretation is the result of a wrong punctuation of the text, which, even if absent from the Greek tradition, found its way into the Latin transmission due to the influence of the corresponding “capitulum” of the Vulgate. Future editions should correct the punctuation in order that translations may provide a sound rendering the passage.

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In Jn 9:5 the relative negative coupled with an ellipsis before i3na reveal that Jesus did not deny hereditary sin or reincarnation in a specific “test case”.

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Philological studies have suggested that “the Hebrew dialect” (th|=   (Ebra1%di diale/ktw|) in Acts 21,40; 22,2; and 26,14 refers to Hebrew, not Aramaic. But why would Paul speak Hebrew when addressing fellow Jews? This article suggests that he did so in order to be understood by the Jews but not by the Roman tribune (who would have understood Aramaic). This scenario is supported by a number of details within the account, and by a parallel case in 4 Maccabees. The article also suggests that something similar lies behind the use of Hebrew by the resurrected Jesus (26,14).

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This contribution deals with the threefold reference to the disciples in Jn 18:1-2 and pays special attention to the double mention of them in 18:1. In literary criticism there is discussion whether the second part of this repetition 18:1b (ei0sh=lqen au)to\j kai\ oi9 maqhtai\ autou=) is secondary. In the author’s view, however, 18:1b forms an integral part of the section 18:1-2 and cannot be seen as a later addition of a redactor. This threefold mention illustrates the creative style of the evangelist. Not only does it fit in with the rest of the pericope, but also coheres well with other passages of the Fourth Gospel.

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The present section deals with the events following the conversion of Saul (Acts 9:1-30). Since the Greek pages of Codex Bezae are missing from 8:29–10:14 and the Latin ones from 8:20b–10:4, we have noted in the Critical Apparatus the variants of other witnesses that differ from the Alexandrian text but at no time consider that a single text, equivalent in its uniformity to the Alexandrian one, can be reconstructed from these readings. The differences among the so-called ‘Western’ witnesses are considerable, and it is almost certain that there were readings of Codex Bezae that are represented by none of them and that cannot therefore be retrieved.

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This section of the Journal covers articles or books related to the following fields: General Grammar. Tools. Characterisation of Biblical Greek / Textual Criticism / Stylistics / Structures / Literary Studies and Criticism / Phonetics and Accentuation / Morphology / Rhetoric / Semantics / Semiotics / Semitisms / Syntax / Translation / Vocabulary / Mixed phi-lological methods.

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