This article offers a close reading of the Writing of Hezekiah (Isa 38,10-20) and describes the development of both the relation between the "I"-figure and the Lord and that between the "I"-figure and the community. An "ellipsis" between vv. 14 and 15 plays a prominent role. Furthermore, the article demonstrates that the developments in the "I"-figure's relations in the poem fit well within the poem's context (chapters 36–39). The ellipsis in the poem is connected to the open ending of chapter 38, to the happy conclusion of chapters 36–37, and to the open ending of chapter 39.
In addition to the scene conventionally known as "the Annunciation" (Luke 1,26-38), three other texts in the infancy narrative qualify to be classed as such. This article proposes an understanding of 2,8-20; 2,22- 35; 2,41-52 as annunciation pericopes by highlighting the fact that other characters, namely, the shepherds, Simeon, and Jesus function as messengers communicating to Mary further information about her son. It identifies the messenger, the act of speaking, the message, and the reference to Jesus' mother in each of the four scenes. Luke's infancy narrative, so the argument runs, contains four annunciation scenes in which a progressive revelation about Jesus addressed to his mother takes place.
Taking as a point of reference the recent document of the Pontifical Biblical Commission, Inspiration and Truth of Sacred Scripture, this article examines how the Gospel of John gives evidence of its inspiration by having its origin from God. Every reference to God is made through the person of Jesus. Therefore, the relationship between Jesus and his disciples is of fundamental importance for understanding the origin of this Gospel. Whereas abstract statements about inspiration can sometimes lead the reader in a false direction, the testimony of the Gospel itself is able to foster a suitable way of reading and approaching the Sacred Scriptures.
The question of Paul's prophet-like apostolate has gained renewed interest due to the "Radical New Perspective", claiming that Paul remained fully within the confines of his Jewish identity. His prophetic call to become an apostle (Galatians 1) serves to substantiate that. The only new thing is that Paul came to a new understanding of the time, i.e. the time for the ingathering of the Gentiles had arrived (Pamela Eisenbaum). The present article argues that the prophetic model is not sufficient to explain how the Damascus event influenced the apostle's theology and mission. This event initiated a process of "slow conversion" as well.
This article proposes that the Book of Revelation does not have a single concept of space and time. In contrast, John lets his first person narrator experience different modes of time and space, and his temporal and spatial perceptions begin to change caused by God's action in history. Thereby, John wants to highlight God's power over his creation in order to criticize and to polemicize the Roman imperial cult and its particular understanding of time.
This paper proposes a conceptual link between Zechariah's vision of the woman in the ephah (Zech 5,5-11) and Assyro-Babylonian exorcisms utilizing figurines. My comparison focuses on the integration of ritual elements in Zech 5,5-11. This analysis highlights the modifications that the ritual elements underwent before they could function as an integral part of a prophetic vision. The analysis of Zech 5,5-11 against the backdrop of Assyro-Babylonian exorcisms sheds new light on the manner in which the prophetic author(s) employed ritual material in his exemplification of sin and atonement.
This article argues that Jesus' threefold question to Peter in John 21,15-17 is not the same question posed three times but, rather, three different questions of which only the last one gets a clear "Yes". Jesus asks Peter if by now he had reached that love which is ready to give one's life for a friend. In John 13,37 Peter had professed loudmouthed that he was ready. In John 21,15-17 he acknowledges that he is not ready yet.