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  • Vol 81 (2000)

    Spieckermann Hermann, «God's Steadfast Love Towards a New Conception of Old Testament Theology» Vol.81 (2000) 305-327

    This article argues in favour of a conception of Old Testament theology that is aware of the different hermeneutical presuppositions due to the different canonical shapes of the Jewish and the Christian Bible, respectively. An Old Testament Theology based on the canon of the Christian Bible has to do equal justice to the Hebrew and to the Greek version of the Old Testament, acknowledging that the Greek version, the Septuagint, is a dominant factor for the emergence of Christian faith. Perceiving the Old Testament from a Christian point of view sheds new light on a central theological issue thus far underestimated in scholarly research: God's steadfast love. The contribution tries to show how this characteristic insight into God's true being is reflected and interpreted in the different parts of the Old Testament.

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    O'Toole Robert F., «How Does Luke Portray Jesus as Servant of YHWH» Vol.81 (2000) 328-346

    This article explains Luke's meaning of Jesus as Servant of YHWH and claims this title as part of Luke's christology. Many references to Jesus as Servant of YHWH are unique to Luke, and a few summarize Jesus' ministry. These summary passages particularly look to Jesus' saving activity, universal mission and suffering. Other Servant of YHWH passages point out that Jesus is specially chosen and pleasing to God and determined to do his will. In particular, Acts 8,32-33 summarize Jesus' passion during which Luke views Jesus as the Servant and thus humble, innocent and silent. As the Servant Jesus is also risen and active.

    Swetnam James, «The Crux at Hebrews 5,7-8» Vol.81 (2000) 347-361

    Heb 5,7-8 is a classic crux. It is not clear, as the text seems to say, how Jesus could beg to be freed from death and then be heard `although He was son'. Further, it is not clear how Jesus could `learn obedience from the things He suffered' since Hebrews pictures Him as antecedently ready to do God's will. The present paper reviews some of the principal suggestions which have been made and makes its own: that the Sitz im Leben of Jesus' plea is the cross, and the words refer to Ps 22 which Jesus cites in Matthew and Mark. In the context, reference to the psalm is taken by bystanders as an allusion to God intervening through Elijah to save Jesus. Hebrews understands Jesus' citing the initial verse of the psalm as an agreement to all that the psalm implies, i.e., as an implicit petition to die. Further, the main verse alluded to in Ps 22 seems to refer to the tôdâ which Jesus celebrated with His disciples, and this explains how He could `learn' obedience: He learned by experience the benignant effect of obedience to God.

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    Lambrecht Jan, «Final Judgments and Ultimate Blessings: The Climactic Visions of Revelation 20,11-21,8» Vol.81 (2000) 362-385

    Rev 20,11-15 and 21,1-8 contain the last two vision reports. The first does not deal with a general resurrection followed by a general judgment with respectively reward and condemnation. Attention is negatively focused on the final judgments of Death and Hades, as well as of those whose names are not found written in the book of life. In the second vision John sees a new heaven and a new earth and, more specifically, the new Jerusalem, i.e., the church universal of the end-time. The voice from the throne and God himself climactically proclaim final blessings. The covenant formula announces God's dwelling among the peoples, the adoption formula even a divine filial relationship: these are the main content of the ultimate blessings. Hermeneutical reflection on annihilation or transformation, on theocentrism versus human responsibilty and on the expectation of Christ's imminent parousia conclude the study.

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    Warning Wilfried, «Terminologische Verknüpfungen und Genesis 12,1-3» Vol.81 (2000) 386-390

    Technical word combinations based on the terms `Abram', `nation', `clan', `to bless', `large' and `to walk' allow one to recognize a close linguistic relationship between the primeval history and the introductory words of the story of the patriarchal narrative.

    Hollenback George M., «The Dimensions and Capacity of the 'Molten Sea' in 1 Kgs 7,23.26» Vol.81 (2000) 391-392

    The apparent discrepancy between the given dimensions and capacity of King Solomon's 'molten sea' in 1 Kgs 7,23.26 can be resolved in the light of insights provided by a particular kind of cylindrical capacity measure system attested in Old Babylonian metrology.

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    Na'aman Nadav, «New Light on Hezekiah's Second Prophetic Story (2 Kgs 19,9b-35)» Vol.81 (2000) 393-402

    The article re-examines some elements in Account B2 (2 Kgs 19,9b-35) in an effort to shed more light on the date and place in which the story was composed. It is suggested that the list of cities mentioned in vv. 12-13 reflects the conquests of Nabopolassar and Nebuchadrezzar in the late seventh century BCE. It is also suggested that vv. 17-18 may reflect the Babylonian practice of destroying cult statues during their conquest of Assyria. The author of Account B2 was probably a descendant of a Judean deportee who lived in eastern Babylonia in the second half of the sixth century BCE. It is further suggested that the Deuteronomist combined chronistic and narrative early texts (Accounts A and B1) and integrated them into his composition of the history of Israel.

    Rudman Dominic, «A Note on the Personal Name Amon (2 Kings 21,19-26 || 2 Chr 33,21-25)» Vol.81 (2000) 403-405

    Manasseh’s son Amon (Heb. Nwm)) has what appears to be an Egyptian name. This article argues that Manasseh, who fought alongside Ashurbanipal on his first campaign in Egypt in 667 BCE, named the son born to him during Ashurbanipal’s second campaign in 663 BCE as a flattering commemoration of his overlord’s capture of the rebel capital Thebes (Heb. Nwm) )n) in that year.

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    Johnson Earl S., «Mark 15,39 and the So-Called Confession of the Roman Centurion» Vol.81 (2000) 406-413

    Continuing examination of the grammatical, literary and historical evidence indicates that the centurion's remarks about Jesus in Mark 15,39 cannot be understood as a full Christian confession of Jesus' divine sonship, and cannot be taken as a direct challenge to any Roman emperor in particular. Jesus' identity in the gospel is not revealed by the centurion, the demons, the disciples or in the introduction to the gospel. It is made clear by God's declaration that he truly is the Son (1,11; 9,7), and in the faith of the readers as they search for Jesus' presence in their own community.