Το τρέχον τεύχος του SNTU / The current issue of SNTU

 Studien zum Neuen Testament und seiner Umwelt 44-45 (2019-20)

Veronika Burz-Tropper, "Philonische Gottesvorstellungen als ein Kontext der johanneischen Theo-Logie?" 5-32

There are so far hardly any considerations concerning philonic influence on the Johannine theo-logy, i.e. the idea of God. Therefore, it is the goal of this article, to give a – mainly textbased – insight into the – not at all simple – conceptions of God of Philo of Alexandria and to give a brief insight into my view of the Johannine theo-logy. In a conclusion, it should be possible to ask whether and to what extent the philonic conceptions of God can be regarded as a context of Johannine theo-logy.

Hans Förster, "Bleibt alle vor Gott, worin ihr berufen seid? Philologische Überlegungen zu 1 Kor 7,24 im Kontext," 33-56

One verse from the first letter to the Corinthians (1 Cor 7:21) is in its Greek way of phrasing the basis for two contrary and inconsolable translations. The discussion has so far focussed on the philological problems of 1 Cor 7:21. It had escaped notice that the punctuation of 1 Cor 7:16 and 17 in New Testament editions is producing a syntactically highly troubled text. The Vulgate’s punctuation has been used by Erasmus’ edition of the New Testament and found its way into the editions of Novum Testamentum Graece where it was kept up to the 28th edition. A syntactically correct punctuation in 1 Cor 7:16.17 is the basis of a new and improved translation of the entire passage (1 Cor 7:17-24). This makes an interpretation possible which shows that central topics of Pauline theology are dealt with here.

Katja Hess, "Das matthäische Vaterunser (Mt 6,9-13): Ein Kompendium jesuanischer Gotteslehre und Ethik," 57-80

The article deals with the Lord՚s Prayer according to Matthew (Mt 6:9-13). It shows that Matthew has a specific interest in understanding the Lord՚s Prayer not only as a prayer of supplication, in which all concerns can be confidently addressed to the Heavenly Father, who knows what we need (cf. Mt 6:32). Rather, this prayer of supplication is also connected with an adequate human response in the sense of a responsorial ethics. A synoptic comparison with the parallel passage found in the Gospel of Luke (Lk 11:2c-4) not only reveals differences in scope and wording, but also different forms of contextualization, which suggests specific editorial interests. The position of the Lord՚s Prayer at the center of the Sermon on the Mount and the consideration of inner-textual references within the Gospel of Matthew when analyzing the individual components of the Lord՚s Prayer confirm the thesis that Matthew wanted to refer to the Prayer’s ethical aspects as well as its supplicatory character. Therefore, the Lord՚s Prayer according to Matthew can be described as a compendium of Jesus՚s teaching of God and of his ethics.

Karl Matthias Schmidt, "Benjamin und sein Bruder. Die lukanische Konturierung pharisäischer Selbstgewissheit in Lk 15,11-32," 81-140

The contribution at hand, which leans on prior research, interprets the Parable of the Prodigal Son as the Evangelist’s creation. The spread of both male and female versions of various parables is indicative of Lk 15:11-32 having been added to Lk 15:4-10. However, in Lk 15:11-32 motifs appear to be borrowed from the schools of rhetoric and declamation, and an adaptation of the Greek story of Joseph is featured, all of which renders plausible that the parable originated in the Greco-Roman domain. Against this backdrop, and factoring in the cross-linking of the parable within the gospel, it makes sense that Luke is the originator of the text. This thesis holds even if considering the possibility that Matthew uses the Gospel of Luke.

Dominik Stockinger / Christoph Niemand, "Analysing New Testament Parables Informed by Theories of Imagination," 141-160

This article comprises the substance of a proposed research project currently in the process of review and assessment. Its main idea is that the analysis and exposition of New Testament parables will substantially profit from an interdisciplinary effort adopting theoretical concepts of imagination theory and related practical tools (as employed in various therapeutic approaches). If informed by theory of imagination the established canon of exegetical methods may bring forth a specific understanding of why and how Jesus’ parables are able to affect and alter their recipients’ moral values and social habits in thinking and acting.

Thomas Witulski, "Christus, die sieben Sterne und die sieben „Gemeindeengel“: Zeitgeschichtliche Bemerkungen zu einer Motivdisposition in Offb 1,20; 2f.," 161-204

Especially numismatic evidence leads to the plausible assumption that the author of Revelation drew the image of the ἑπτὰ ἀστέρες from the iconographic pool of the Imperial coinage in order to oppose the corresponding Imperial propaganda with a “Christian” contrasting analogy. Those who are able to perceive the truth understand that the Roman Augusti do not reign the world, but the figure of the ὅμοιος υἱὸν ἀνθρώπου, – usually – enthroned in heaven, does. The ἑπτὰ ἀστέρες are identified as the angels of the seven churches. These are humans who are ruled and protected by the figure of the ὅμοιος υἱὸν ἀνθρώπου, to whom they are subordinated in the ecclesiological and political hierarchy and to whom they are, at the same time, answerable. They hold responsible positions in their respective city or congregation. The identification of the seven stars as the angels of the seven churches is motivated by the identification, as it was propagated by Hadrianus, of his favourite Antinoos, who drowned in the river of Nile, as a star or as a stellar constellation.

Adrian Wypaldo, "Jakob im Kontext der wettkämpfenden Erzväter: Der Ringkampf Jakobs am Jabbok in der philosophisch-allegorischen Deutung des Philo von Alexandrien," 205-228

This contribution examines the use of sporting or agonistic terminology in an area where it would be less likely to be used, namely within the Torah exegesis of Philo of Alexandria. Despite his tendency to read the biblical text as a call to overcome the material world and to turn to ideal values, which can be grasped especially in the allegorical early work, Philo knows surprisingly well sporty competitions, appreciates them highly and uses the training efforts in sport and competition as blueprint for the practice of a virtuous and/or spiritual life. His interest is intensified among the competing patriarchs Abraham, Isaac and Jacob, whose common characteristic is a particularly intensive preparation for the sacred competitions within the vicissitudes of life. At the top is Jakob, whose wrestling fight at the Jabbok (Gen 32:25-33 LXX) Philo interprets as a virtue fight, which lets the patriarch become the biblical athlete par excellence.