Whilst the scholarly consensus now concurs that Hebrews 13 forms part of the original text, the way in which it interacts with, or relates to, the previous chapters, remains a matter for debate. This paper establishes the relationship in terms of the use of the OT, particularly the way in which Hebrews 13 appropriates narratives from OT figures already discussed in chapters 1–12, thereby (re-)using them for its ethical discourse. Where the bulk of the letter (i.e. Hebrews 1–12) casts the OT protagonists as looking forwards to perfection under Christ, Heb 13,1-8 exhorts its readers to look backwards and learn from the model (or otherwise) behaviour of these same OT figures.
Despite the current methodological impasse with which OT studies continues to wrestle, this study shows that dynamic elements within the text can, somewhat surprisingly, contribute to the text’s coherence. The various prepositions and statements regarding divine presence in Exod 32–34 are fundamental to the development and integrity of the narrative as its stands. Further, the fact that this complex progression in divine presence spans pericopae usually attributed to
various sources suggests that the various pericopae are more in harmony with one another than is often recognized. These conclusions call for renewed attention to the text of Exodus as it stands, both within the golden calf episode and more
The question of the continuity of the non-priestly narrative from the patriarchs to the exodus has been the center of much debate in recent pentateuchal scholarship. This paper presents as fully as possible, in the space allowed, one side of the argument, namely, that the non-priestly narrative is indeed continuous from Genesis through Exodus. Both methodological and textual arguments are brought in support of this claim, as well as some critiques of the alternative theory.
The thesis developed in the article is that Mark 7,24-8,10 cannot be interpreted without the previous dispute about clean and unclean in 7,1- 23 that gives meaning to it and prepares Jesus’ journey to the nearby pagan land. For the same reason, it seemed impossible to interpret Mark 7,24-30 as a radical change in Jesus’ missionary project. In this episode, the Syrophoenician does not extort a miracle from Jesus. It is rather he who puts her to the test, expecting from her a response that may give him the opportunity to manifest God’s power in favor of the Gentiles and be proclaimed as the one through whom God’s salvation comes.
This analysis of the plot and the narrative point of view in Mark 10,46-52 sheds some light on the function of this episode in relation to the characterization of Jesus and of the disciples in Mark. Bartimaeus appears as a model of both confessing Jesus as Messiah and following him on the way to the cross. The narrator describes in detail Bartimaeus’ behavior, but it is Jesus who approves of it and implicitly accepts the blind man’s actions and words as a correct manifestation of faith in him.
This article attempts to demonstrate that the unexpressed subject of tete/lestai in John 19,30 is 'all things' (pa/nta) rather than 'it', and that this subject should be supplied from the phrase pa/nta tete/lestai found earlier in the passage (John 19,28). The essay also argues that the two occurrences of 'all things' (John 18,4 and 19,28.30) encapsulate the passion narrative, and that this phrase is related to other Johannine themes in content and time frame (i.e. the 'hour', the 'cup', and the Passover).
The article investigates the composition of Mark 14:1-52, in particular the words of Jesus, who speaks 14 times, including the four "Amen-words". The analysis is based mainly on the number of syllabes but also on the number of words used in the text. It reveals an ingenious design of considerable refinement and complexity. Mark"s composition method appears to be determined by a remarkable sense of order and technical precision and by a high degree of professional literary skill.