Σάββατο 26 Ιουλίου 2014
Ψηφιοποιημένα χειρόγραφα στην Βρετανική Βιβλιοθήκη / Digitizedmanuscripts in the British Library
Ο κατάλογος των ψηφιοποιημένων χειρογράφων της Βρετανικής Βιβλιοθήκης:
Τονισμός, πνεύματα και μεταγραφή χειρογράφων / Accentuation and transcribing
Στο ιστολόγιο Evangelical Textual Criticism έχει αναρτηθεί ένα ενδιαφέρον κείμενο για τον τονισμό των κειμένων που μεταγράφονται ως μία χρήσιμη πρακτική για την αποφυγή λαθών.
Ένα νέο άρθρο στο VE / A new article in the current issue of VE
Verbum et Ecclesia 35:1 (2014)
Jock M. Agai, "Did the ancient Egyptians migrate to ancient Nigeria?"
Παρασκευή 25 Ιουλίου 2014
RBL 25/7/2014
T. Desmond Alexander, From Paradise to the Promised Land: An Introduction to the Pentateuch
Reviewed by Keith Bodner
Ronald J. Allen, Reading the New Testament for the First Time
Reviewed by Peter J. Judge
Daniel I. Block, By the River Chebar: Historical, Literary, and Theological Studies in the Book of Ezekiel
Reviewed by Ananda Geyser-Fouche
Dave Brunn, One Bible, Many Versions: Are All Translations Created Equal?
Reviewed by Patrick Schreiner
Richard J. Dillon, The Hymns of Saint Luke: Lyricism and Narrative Strategy in Luke 1–2
Reviewed by Robert O'Toole
Stephen E. Fowl, Ephesians: A Commentary
Reviewed by Thomas Slater
Susan Mathew, Women in the Greetings of Romans 16.1–16: A Study of Mutuality and Women’s Ministry in the Letter to the Romans
Reviewed by Kathy Ehrensperger
Frederick J. Murphy, Apocalypticism in the Bible and Its World: A Comprehensive Introduction
Reviewed by J. Todd Hibbard
David C. Tollerton, The Book of Job in Post-Holocaust Thought
Reviewed by Bradley Embry
Josef Wiesehöfer and Thomas Krüger, eds., Periodisierung und Epochenbewusstsein im Alten Testament und in seinem Umfeld
Reviewed by Thomas L. Thompson
Reviewed by Keith Bodner
Ronald J. Allen, Reading the New Testament for the First Time
Reviewed by Peter J. Judge
Daniel I. Block, By the River Chebar: Historical, Literary, and Theological Studies in the Book of Ezekiel
Reviewed by Ananda Geyser-Fouche
Dave Brunn, One Bible, Many Versions: Are All Translations Created Equal?
Reviewed by Patrick Schreiner
Richard J. Dillon, The Hymns of Saint Luke: Lyricism and Narrative Strategy in Luke 1–2
Reviewed by Robert O'Toole
Stephen E. Fowl, Ephesians: A Commentary
Reviewed by Thomas Slater
Susan Mathew, Women in the Greetings of Romans 16.1–16: A Study of Mutuality and Women’s Ministry in the Letter to the Romans
Reviewed by Kathy Ehrensperger
Frederick J. Murphy, Apocalypticism in the Bible and Its World: A Comprehensive Introduction
Reviewed by J. Todd Hibbard
David C. Tollerton, The Book of Job in Post-Holocaust Thought
Reviewed by Bradley Embry
Josef Wiesehöfer and Thomas Krüger, eds., Periodisierung und Epochenbewusstsein im Alten Testament und in seinem Umfeld
Reviewed by Thomas L. Thompson
Προφορικότητα και Καινή Διαθήκη / Orality and the New Testament
Rafael Rodriguez, Oral Tradition and the New Testament. A Guide for the Perplexed, Bloomsbury, London κ.ά. 2014
ISBN: 978-0-567-62600-4
Book Summary
The last three decades have seen an explosion of biblical scholarship on the presence and consequences of the oral expression of tradition among Jesus’ followers, especially in the earliest decades of the Common Era. There is a wealth of scholarship focused on ‘orality’. This scholarship is, however, abstract and technical almost by definition, and to date no introductory discussion exists that can introduce a new generation of biblical students to the issues being discussed at higher levels of scholarship. Rafael Rodríguez address this gap. Rodriguez adopts a fourfold structure to cover the topic, beginning with basic essentials for further discussion of oral-tradition research and definitions of key terms (the ‘what’). He then moves on to discuss the key players in this area (the ‘who’) before examining the methods involved in oral-tradition research among New Testament scholars (the ‘how’). Finally Rodriguez provides examples of the ways in which oral-tradition research can bring texts into clearer focus (the ‘why’). The result is a comprehensive introduction to this key area in New Testament studies.
Contents
1. Introduction - 1
PART ONE
An Introductioon to biblical media crriticism - 13
2. The what of oral tradition and NT studies - 15
3. The who of oral tradition and NT studies - 33
PART TWO
A demonstration of biblical media criticism - 53
4. The how of oral tradition and NT studies - 55
5. The why of oral tradition and NT studies - 87
Notes - 119
Works cited - 147
Indices - 161
Πέμπτη 24 Ιουλίου 2014
Στο τρέχον τεύχος του DSD / In the current issue of DSD
Dead Sea Discoveries 21:2 (2014)
- Jonathan Ben-Dov / Daniel Stökl Ben-Ezra, "4Q249 Midrash Moshe: A New Reading and Some Implications,". 131-149
- Tucker S Ferda, "Naming the Messiah: A Contribution to the 4Q246 ‘Son of God’ Debate," 150-175
- Dennis Duke / Matthew Goff, "The Astronomy of the Qumran Fragments 4Q208 and 4Q209," 176-210
- Uri Mor, "Language Contact in Judea? Hebrew, Aramaic, and Punic," 211-233
- Robert Tigchelaar, "A Partial Reedition of 4Q26a (4QLeviticuse): A New Fragment and a Reinterpretation," 234-239
Τετάρτη 23 Ιουλίου 2014
Adamantius 19 (2013)
Adamantius 19 (2013)
- D. KRUEGER, "The Internal Lives of Biblical Figures in the Hymns of Romanos the Melodist," 290-302
- H.I. NEWMAN, "Dating Sefer Zerubavel: Dehistoricizing and Rehistoricizing a Jewish Apocalypse of Late Antiquity," 324-336
- A. ALIAU-MILHAUD, "L’étoffement des personnages scripturaires comme reflet de la complexité du texte dans le Commentaire sur Jean d’Origène," 380-394
- C. BANDT – F.X. RISCH, "Das Hypomnema des Origenes zu den Psalmen – eine unerkannte Schrift des Eusebius," 395-436
- C. GUIGNARD, "La date de la Passion du Christ selon Eusèbe de Césarée," 457-462
Αναίμακτη θυσία στο τρέχον τεύχος του GRBS /Bloodless sacrifice in thecurrent issue of GRBS
Greek, Roman, and Byzantine Studies 54:2 (2014)
Benedikt Eckhardt, "'Bloodless Sacrifice': A Note on GreekCultic Language in the Imperial Era," 255-273
Benedikt Eckhardt, "'Bloodless Sacrifice': A Note on GreekCultic Language in the Imperial Era," 255-273
Στο τρέχον τεύχος του BTB / In the current issue of BTB
Biblical Theology Bulletin 44:3 (2014)
David M. Bossman, "When is a Canon not a Canon?," 122
Karen Wenell, "A Markan “Context” Kingdom? Examining Biblical and Social Models in Spatial Interpretation," 123-132 (abstract)
Kyu Seop Kim, "Another Look at Adoption in Romans 8:15 in Light of Roman Social Practices and Legal Rules," 133-143 (abstract)
Werner H. Kelber, "Orality and Literacy in Early Christianity," 144-155 (abstract)
John Kloppenborg, "Gospel Parallels/Parallel Gospels," 156-161 (abstract)
Δευτέρα 21 Ιουλίου 2014
Στο τρέχον τεύχος του TynBull / In the current issue of TynBull
Tyndale Bulletin 65:1 (2014)
Christian Askeland, "A Fake Coptic John and Its Implications for the 'Gospel of Jesus's Wife'," 1-10
One often speaks of important people as if they did everything on their own. 'Caesar beat the Gauls', thus reads a verse in a poem by Bertolt Brecht. In the following line he makes the point: 'Did he not even have a cook with him?' This way of speaking about kings and lords, rulers and commanders, is a very common literary device used not only in many ancient but also in contemporary languages. In speech it is usually used unconsciouslyand even decoded unconsciously. But it is at least noticeable, because sometimes the translators of the Old Testament use a causative in its place. As a result of this usually unnoticed decoding, this characteristic has rarely been explicitly described as a literary phenomenon. The only exception I know of is to be found in Hermann Menge's book about Latin syntax and stylistics, where it is referred to as a 'causative active'. Because it is grammatically an 'active' voice which is to be semantically decoded functionally as a 'causative', I would like to suggest calling this literary device a 'semantic causative'. Now, if this 'semantic causative' is a common form used when speaking about important people, it raises the question: are there criteria which enable us to determine which of the acts are carried out by themselves and which are delegated to others. In my opinion there are indeed certain criteria which can be used to exclude the one or other scenario, but oftentimes a grey area of uncertainty seems to remain. So, did David write this letter himself or was it written by a secretary? In the following I intend to investigate the question of whether a definite answer can be found.
Jesse R. Scheumann, "Mothers of Offspring in 1–2 Kings: A Messianic Hope in David's Line?," 37-56
Christian Askeland, "A Fake Coptic John and Its Implications for the 'Gospel of Jesus's Wife'," 1-10
The recent revelation of a Coptic Gospel of John fragment from the same source as the so-called 'Gospel of Jesus's Wife' has decisively altered the discussion concerning the authenticity of the 'Gospel of Jesus's Wife' fragment. The Coptic John fragment is a crude copy from Herbert Thompson's 1924 edition of the 'Qau codex' and is a product of the same modern writing event as the 'Gospel of Jesus's Wife' fragment. Both texts are modern forgeries written on genuinely ancient fragments of papyrus.
Nicholas P. Lunn, "The Deliverance of Rahab (Joshua 2, 6) as the Gentile Exodus," 11-20
This short article argues for an intertextual interpretation of the Rahab narratives in the book of Joshua in the light of the deliverance of the Hebrews from Egypt as recorded in the book of Exodus. The presence of a range of different verbal and thematic correspondences supports such a notion. This is further confirmed once a structural parallelism between the two portions of text is identified. Suggestions are given as to what the relationship was designed to indicate.
Andreas Käser, "Then David Wrote a Letter (2 Sam. 11:14) – He Himself or Was It His Secretary? A Study of the Criteria for Handling the 'Semantic Causative'," 21-36 Nicholas P. Lunn, "The Deliverance of Rahab (Joshua 2, 6) as the Gentile Exodus," 11-20
This short article argues for an intertextual interpretation of the Rahab narratives in the book of Joshua in the light of the deliverance of the Hebrews from Egypt as recorded in the book of Exodus. The presence of a range of different verbal and thematic correspondences supports such a notion. This is further confirmed once a structural parallelism between the two portions of text is identified. Suggestions are given as to what the relationship was designed to indicate.
One often speaks of important people as if they did everything on their own. 'Caesar beat the Gauls', thus reads a verse in a poem by Bertolt Brecht. In the following line he makes the point: 'Did he not even have a cook with him?' This way of speaking about kings and lords, rulers and commanders, is a very common literary device used not only in many ancient but also in contemporary languages. In speech it is usually used unconsciouslyand even decoded unconsciously. But it is at least noticeable, because sometimes the translators of the Old Testament use a causative in its place. As a result of this usually unnoticed decoding, this characteristic has rarely been explicitly described as a literary phenomenon. The only exception I know of is to be found in Hermann Menge's book about Latin syntax and stylistics, where it is referred to as a 'causative active'. Because it is grammatically an 'active' voice which is to be semantically decoded functionally as a 'causative', I would like to suggest calling this literary device a 'semantic causative'. Now, if this 'semantic causative' is a common form used when speaking about important people, it raises the question: are there criteria which enable us to determine which of the acts are carried out by themselves and which are delegated to others. In my opinion there are indeed certain criteria which can be used to exclude the one or other scenario, but oftentimes a grey area of uncertainty seems to remain. So, did David write this letter himself or was it written by a secretary? In the following I intend to investigate the question of whether a definite answer can be found.
Jesse R. Scheumann, "Mothers of Offspring in 1–2 Kings: A Messianic Hope in David's Line?," 37-56
In the books of 1 and 2 Kings, the mothers of Judaean kings are given a unique focus in being mentioned. Historically-minded scholars, neglecting a more message-minded approach, have not sufficiently explored why this is the case. However, when viewed as an allusion to Genesis 3:15, the focus on mothers reveals a literary marking of each Judaean king as an offspring of the woman, maintaining messianic hope within a dark period of Judah's history.
John F. Evans, "Death-Dealing, Witchcraft in the Bible? Notes on the Condemnation of the 'Daughters' in Ezekiel 13:17–23," 57-84
The essay proposes a new reading of Ezekiel 13:17–23, drawing on ancient Near Eastern materials to argue that the exiled 'daughters' were likely not practising the binding magic of the kaššaptu (Akk.) 'witch' but a defensive, even therapeutic, binding magic similar to that of the Babylonian ašipu 'exorcist'. Through their magic-bands Ezekiel's female opponents are said to bring 'death' (v. 19), but this is best explained as either the women's prophetic declaration of who was to live or die, or as the judgement of YHWH upon those in the community who believed their 'lies' and 'false visions', refusing to heed Ezekiel's warnings. Deception by unauthorised prophecy, divination, and magic is the key issue.
Michael S. Heiser, "Monotheism and the Language of Divine Plurality in the Hebrew Bible and the Dead Sea Scrolls," 85-100
Most Hebrew Bible scholars believe that Israelite religion evolved from polytheism to monotheism, an evolution in which the biblical writers participated. The dominant version of this consensus is that this religious evolution culminated by the end of the exile or shortly thereafter. A minority perspective places the evolutionary end point later. At issue is the presence of the language of divine plurality, positive references to other gods ( or ) under YHWH's authority, in Jewish religious texts composed during and after the Second Temple period. This article surveys the language of divine plurality in the Hebrew Bible and the sectarian literature at Qumran to show its conceptual continuity and longevity, and rejects the notion that it is incongruent with a belief in the uniqueness of YHWH.
Thomas W. Simpson, "Testimony in John's Gospel: The Puzzle of 5:31 and 8:14," 101-118
Testimony is a central theme in John's Gospel and John has a developed view on how it works. This paper makes two contributions. First, I show the complexity and sophistication with which John handles different kinds of testimony in his narrative; this constitutes a category of evidence for the centrality of testimony not noted hitherto. Second, I address the central puzzle, namely the prima facie contradiction between 5:31 and 8:14. At issue is whether Jesus' testimony about himself requires corroborating testimony for it rationally to be believed. I argue that 8:14 has interpretative priority: according to John, no such corroboration is required.
David Hall, "The Interpretation of Pros in Romans 3:26," 119-124
In an article published in 1980, Richard Hays argued that Romans 3 should be seen as a unity. The whole chapter is an assertion of God's integritythat God is . Verses 21–26 'close the circle by answering the objections raised in verses 1–7'. Hays's thesis has been largely rejected. S. K. Stowers stated in 1984 that Hays was 'almost alone' in stressing the internal coherence of the argument in Romans 3, and subsequent scholarship has largely concentrated on the analysis of specific sections of the chapter rather than on the chapter as a whole. My aim in this article is to support Hays's thesis by examining verse 26, and in particular Paul's use of the preposition in that verse.
Benjamin Sargent, "'Interpreting Homer from Homer': Aristarchus of Samothrace and the Notion of Scriptural Authorship in the New Testament," 125-140
This study attempts to explore certain exegetical arguments within the New Testament that operate upon the basis of an assumption that a scriptural text's meaning is in some way contingent upon its author. The exegetical and text-critical Homeric scholarship of Aristarchus of Samothrace is examined as a possible parallel to this assumption of authorial contingency. Aristarchus makes exegetical and text-critical decisions about the Iliad by means of a conception of Homer as the perfect writer. Whilst it is unlikely that any New Testament writer was aware of Aristarchus' work, Aristarchus undoubtedly represents more widespread Greek thought about authorship and meaning that may have been shared by certain New Testament writers.
Stuart E. Parsons, "Very Early Trinitarian Expressions Very Early Trinitarian Expressions," 141-152
While older scholarship identified the earliest use of Trinitarian terminology near the end of the second century in the work of Theophilus of Antioch, some recent studies have challenged this view. However, while affirming certain insights of these newer studies, it is necessary to revisit them in light of the historical setting of the second-century apologists. In reality, Theophilus and other early apologists evidenced a certain implicit Trinitarianism by affirming unity, distinction, eternal pre-existence and economic subordination in the Godhead. Studies of early Trinitarian terminology must look beyond explicit descriptions of the Godhead. They must consider also broad patterns of implicit Trinitarianism.
The essay proposes a new reading of Ezekiel 13:17–23, drawing on ancient Near Eastern materials to argue that the exiled 'daughters' were likely not practising the binding magic of the kaššaptu (Akk.) 'witch' but a defensive, even therapeutic, binding magic similar to that of the Babylonian ašipu 'exorcist'. Through their magic-bands Ezekiel's female opponents are said to bring 'death' (v. 19), but this is best explained as either the women's prophetic declaration of who was to live or die, or as the judgement of YHWH upon those in the community who believed their 'lies' and 'false visions', refusing to heed Ezekiel's warnings. Deception by unauthorised prophecy, divination, and magic is the key issue.
Michael S. Heiser, "Monotheism and the Language of Divine Plurality in the Hebrew Bible and the Dead Sea Scrolls," 85-100
Most Hebrew Bible scholars believe that Israelite religion evolved from polytheism to monotheism, an evolution in which the biblical writers participated. The dominant version of this consensus is that this religious evolution culminated by the end of the exile or shortly thereafter. A minority perspective places the evolutionary end point later. At issue is the presence of the language of divine plurality, positive references to other gods ( or ) under YHWH's authority, in Jewish religious texts composed during and after the Second Temple period. This article surveys the language of divine plurality in the Hebrew Bible and the sectarian literature at Qumran to show its conceptual continuity and longevity, and rejects the notion that it is incongruent with a belief in the uniqueness of YHWH.
Thomas W. Simpson, "Testimony in John's Gospel: The Puzzle of 5:31 and 8:14," 101-118
Testimony is a central theme in John's Gospel and John has a developed view on how it works. This paper makes two contributions. First, I show the complexity and sophistication with which John handles different kinds of testimony in his narrative; this constitutes a category of evidence for the centrality of testimony not noted hitherto. Second, I address the central puzzle, namely the prima facie contradiction between 5:31 and 8:14. At issue is whether Jesus' testimony about himself requires corroborating testimony for it rationally to be believed. I argue that 8:14 has interpretative priority: according to John, no such corroboration is required.
David Hall, "The Interpretation of Pros in Romans 3:26," 119-124
In an article published in 1980, Richard Hays argued that Romans 3 should be seen as a unity. The whole chapter is an assertion of God's integritythat God is . Verses 21–26 'close the circle by answering the objections raised in verses 1–7'. Hays's thesis has been largely rejected. S. K. Stowers stated in 1984 that Hays was 'almost alone' in stressing the internal coherence of the argument in Romans 3, and subsequent scholarship has largely concentrated on the analysis of specific sections of the chapter rather than on the chapter as a whole. My aim in this article is to support Hays's thesis by examining verse 26, and in particular Paul's use of the preposition in that verse.
Benjamin Sargent, "'Interpreting Homer from Homer': Aristarchus of Samothrace and the Notion of Scriptural Authorship in the New Testament," 125-140
This study attempts to explore certain exegetical arguments within the New Testament that operate upon the basis of an assumption that a scriptural text's meaning is in some way contingent upon its author. The exegetical and text-critical Homeric scholarship of Aristarchus of Samothrace is examined as a possible parallel to this assumption of authorial contingency. Aristarchus makes exegetical and text-critical decisions about the Iliad by means of a conception of Homer as the perfect writer. Whilst it is unlikely that any New Testament writer was aware of Aristarchus' work, Aristarchus undoubtedly represents more widespread Greek thought about authorship and meaning that may have been shared by certain New Testament writers.
Stuart E. Parsons, "Very Early Trinitarian Expressions Very Early Trinitarian Expressions," 141-152
While older scholarship identified the earliest use of Trinitarian terminology near the end of the second century in the work of Theophilus of Antioch, some recent studies have challenged this view. However, while affirming certain insights of these newer studies, it is necessary to revisit them in light of the historical setting of the second-century apologists. In reality, Theophilus and other early apologists evidenced a certain implicit Trinitarianism by affirming unity, distinction, eternal pre-existence and economic subordination in the Godhead. Studies of early Trinitarian terminology must look beyond explicit descriptions of the Godhead. They must consider also broad patterns of implicit Trinitarianism.
Στο τρέχον τεύχος του ThBeitr / In the current issue of ThBeitr
Theologische Beiträge 45: 3/4 (2014)
- Klaus Haacker, "Kritik an Christen und am Christentum im Neuen Testament"
- Rainer Riesner, "Gott, Glaube und Geschichte. Drei neuere Ansätze" (text)
- Thomas Pola, "„Gott will im Dunkel wohnen und hat es doch erhellt.“ Form und Inhalt von Gen 32,23–33"
- Christoph Rösel, "„Um meines Namens willen …“. Der Zorn Gottes und seine Überwindung im Ezechielbuch"
To τρέχον τεύχος του ZAW / In the current issue of ZAW
Zeitschrift für die alttestamentliche Wissenschaft 125:2 (2014):
- Annette Schellenberg, "More than Spirit. On the Physical Dimension in the Priestly Understanding of Holiness," 163-179 (abstract)
- Benjamin D. Gordon, "The Misunderstood Redemption Fee in the Holiness Legislation on Dedications (Lev 27)," 180-192 (abstract)
- Omer Sergi, "Foreign Women and the Early Kings of Judah. Shedding Light on the Historiographic Perception of the Author of Kings," 193-207 (abstract)
- Mark Leuchter, "The Medium and the Message, or, what is »Deuteronomistic« about the Book of Jeremiah?," 208-227 (abstract)
- Mark E. Biddle, "The Redaction of Jeremiah 39–41 [46–48 LXX]. A Prophetic Endorsement of Nehemiah?," 228-242 (abstract)
- Wolfgang Schütte, "Die Michaschrift und Israels Exil in Juda," 243-260 (abstract)
- Valérie Kabergs, "Lovely Wordplay in Canticles 8,6a," 261-264 (abstract)
Κυριακή 20 Ιουλίου 2014
Συμπληρώσεις στα λεξικά της ακκαδικής / Supplement to the Akkadian Dictionaries
Supplement to the Akkadian Dictionary:
http://www.uni-leipzig.de/altorient/etymd.html
The Etymological Dictionary of Akkadian: http://www.eda.uni-jena.de/
http://www.uni-leipzig.de/altorient/etymd.html
The Etymological Dictionary of Akkadian: http://www.eda.uni-jena.de/
Κουμράν κι ο ρόλος του στο Ναό του 1ου αι. π.Χ. / Qumran and its role in the Temple of 1st c. BCE
Στην ιστοσελίδα The Bible and Interpretation αναρτήθηκε το τρίτο μέρος του κειμένου του Greg Doudna σχετικά με το ρόλο που φαίνεται ότι διαδραμάτισε η ομάδα του Κουμράν στο Ναό της Ιερουσαλήμ του 1ου π.Χ.
Ηλίας και Ελισαίος στο κατά Λουκάν / Elijah and Elisha in Luke's Gospel
Η σημασία του κύκλου ιστοριών που σχετίζονται με τον Ηλία και τον Ελισαίο μέσα στην αφήγηση του κατά Λουκάν και κυρίως σε σχέση με την χριστολογία του τρίτου ευαγγελίου είναι ήδη γνωστή. Ο συλλογικός τόμος που πρόσφατα κυκλοφόρησε από τον εκδοτικό οίκο Bloomsburry T & T Clark ξανασυζητά το θέμα σε σχέση με την επαναφορά της θεωρίας του πρωτο-Λουκά από τον Thomas L. Brodie καθώς και τη θέση του ίδιου και του John Shelton σχετικά με το ρόλο των Ηλία και Ελισαίου στα Λκ 7 και 9.
John S. Kloppenborg / Joseph Verheyden (επιμ.), The Elijah-Elisha Narrative in the Composition of Luke (The Library of New Testament Studies 493), Bloomsburry T & T Clark 2014
ISBN: 9780567313355
$ 110
Περιεχόμενα / Table of Contents
ISBN: 9780567313355
$ 110
Περιεχόμενα / Table of Contents
- Introduction - John S Kloppenborg, University of Toronto, Canada
- Luke's Use of the Elijah-Elisha Narrative - Thomas L. Brodie, Dominican Biblical Institute, Limerick, Ireland
- A Response to Thomas Brodie, 'Luke's Use of the Elijah-Elisha Narrative' - Robert A. Derrenbacker, Thorneloe University, Canada
- A Response to Thomas Brodie's Proto-Luke as the Earliest Form of the Gospel - David Barrett Peabody, Nebraska Wesleyan University, USA
- The Healing of Naaman (2 Kgs 5:1-19) as a Central Component for the Healing of the Centurion's Slave (Luke 7:1-10) - John Shelton, Dominican Biblical Institute, Limerick, Ireland
- A Rhetorical-Critical Assessment Luke's Use of the Elijah-Elisha Narrative - Alexander Damm, Wilfrid Laurier University, Canada
- Imitation and Emulation, Josephus and Luke: Plot and Psycholinguistics - F. Gerald Downing, University of Manchester, UK
- Toward an Intertextual Commentary on Luke 7 - Dennis R. MacDonald, Claremont School of Theology, USA
- Epilogue - Joseph Verheyden, Katholiek University Leuven, Belgium
- Bibliography
- Index
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