The program of Act 1,8 is carried through by the Twelve only in Jerusalem, Samaria and the Mediterranean coast, — but not «till the end of the earth». Their witness, however, is prolonged by the Seven of Jerusalem, the Five of Syrian Antioch, and the Seven companions of Paul of Act 20,4. Surprisingly, for everyone of the four groups of witnesses, the author narrates then the witnessing of only two of them. The narrative lacuna, apparently intentional since it recurs four times, allows Luke to involve the reader in reconstructing the spread of the gospel in all the directions for the remaining ten twelfths.
The present tense forms di/dwmi and paradi/dwmi in Lk 19,8 are mostly considered as futuristic. Another view interprets them as iterative or customary. In order to discover their right meaning one has to pay attention to signals in the immediate context. The strongest signal is the expression ta\ u/pa/rxonta, which must mean «possessions» or «property». Already from this term the first readers/hearers must have concluded that Zacchaeus wanted to make a decision concerning his future life. Other signals in the context (including the form di/dwmi itself used in last wills) confirm this interpretation.
This paper traces the development of the textual form and the interpretation of Zech 13,7 in the earliest known Christian texts in which this OT passage is quoted or alluded to (Mark 14,27; Matt 26,31; John 16,32; Barn. 5,12; Justin, Dial. 53,5-6). It starts with some observations on the Hebrew text and on some of the ancient versions, notably the LXX, which offers a peculiar rendering. Next, the early Christian versions and interpretations are discussed, and their relations are detected. Obscure apocalyptic texts often generate multiple meanings. Zech 13,7 proves to be no exception.
Samson’s recorded thoughts in Judg 16,20 seem to contradict the narrator’s statements in 16,17.18 that Samson «told [Delilah] his whole heart». This article will discuss this apparent contradiction by examining some of the costs and benefits of Samson’s divinely inspired strength.
This is not a story of failed or deceptive prophecy, but rather an account of Israel’s failure in the face of opposition. YAHWEH’s promise was inherently contingent upon Israel’s willingness to bring it to completion. Their failure to do so is not surprising. Jehoram’s partial success in battle ironically mirrors his partial commitment to YAHWEH (vv. 1-3). As such, the concluding report of Israel’s retreat combines with the introductory report to form a thematic inclusio for the chapter: Those whose commitment to YAHWEH is half-hearted invariably forfeit his blessing.
This paper proposes a new interpretation of Eph 4,12 based on a rhetorical analysis of the thought in the section (4,7-16). This structural approach has favored the interpretative clues provided by the text itself and has clarified the meaning of a NT hapax legomenon (katartismo/v). The prepositional sequence in Eph 4,12 expresses agreement (pro/v + accusative), purpose (eiv) and result (eiv), in this order. Such an interpretation, in accordance with the train of thought of the whole section, stresses a relationship of agreement between Christ’s gift and the ministry of the Word for building up his body.
The originality of the Epistle to the Hebrews among the texts of the New Testament is a well established conviction. What this originality consists in, where it lies and how it manifests itself remain to be analysed. This article purposes to show that such a widespread and decisive notion for the Christian message as «hope» evinces particular traits in this epistle. Their presence is best understood by their relationship with Christology and, especially, with the theme of the celestial priesthood of the Son.