Wednesday, June 21, 2006

Biblica Articles

Wim J.C. WEREN, «The Macrostructure of Matthew’s Gospel: A New Proposal» , Vol. 87(2006) 171-200. The weakness of the proposals concerning the macrostructure of Matthew’s Gospel made by Bacon and Kingsbury is that they depart from rigid caesuras, whilst a typical characteristic of the composition of this Gospel is the relatively smooth flow of the story. On the basis of the discovery that the various topographical data are clustered together by means of three refrains we can distinguish three patterns in the travels undertaken by Jesus. This rather coarse structure is further refined with the use of Matera’s and Carter’s distinction between kernels and satellites. Kernels are better labelled as “hinge texts”. The following pericopes belong to this category: 4,12-17; 11,2-30; 16,13-28; 21,1-17; 26,1-16. Each of them marks a turning point in the plot and has a double function: a hinge text is not only fleshed out in the subsequent pericopes but also refers to the preceding block. It is especially these “hinge texts” that underline the continuity of Matthew’s narrative and should prevent us from focussing too much on alleged caesuras.

Peter SPITALER, «Doubt or Dispute (Jude 9 and 22-23). Rereading a Special New Testament Meaning through the Lense of Internal Evidence» , Vol. 87(2006) 201-222. The middle/passive verb diakri/nomai occurs twice in Jude’s letter. It is usually rendered with the classical/Hellenistic meaning “dispute” in v. 9, and the special NT meaning “doubt” in v. 22. Beginning with a brief discussion of the methodological problems inherent in the special NT meaning approach to diakri/nomai, this article offers an interpretation of vv. 9 and 22 based on the letter’s internal evidence. The content of Jude’s letter permits diakri/nomai to be consistently translated with its classical/Hellenistic meaning, “dispute” or “contest”.

Robert L. MOWERY, «Paul and Caristanius at Pisidian Antioch» , Vol. 87(2006) 221-242. A recently-published Latin inscription from Pisidian Antioch refers to four benefactions that a prominent citizen named Caristanius had provided to fulfill a vow on behalf of the emperor Claudius. Since this inscription refers to the year 45/46 CE, it refers to benefactions that may have been provided near the time when Paul arrived in the city. After surveying the contents of this inscription and reviewing scholarly opinion concerning the date when Paul arrived, this paper reflects on the ethnic diversity of first century Pisidian Antioch, the religious beliefs reflected in Caristanius’ vow, the likely impact of his benefactions on the residents of the city, and the possibility that he may have been one of “the leading men of the city” mentioned in Acts 13,50.


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