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.

To τρέχον τεύχος του SNTU / The current issue of SNTU

Studien zum Neuen Testament und seiner Umwelt 43 (2018)

• Thomas Blank, "Restricted Spaces and the Hierarchies of Communication in Matthew: Excluding Narratees, Including Readers," 5-32
• Hans Förster, "Quod licet Iovi non licet bovi? Überlegungen zur Auslegung der Zinsgroschenperikope nach dem Lukasevangelium," 33-60
• Christoph Niemand, "Christus als Bild Gottes. Protologische Herkunftschristologie beim Apostel Paulus (2 Kor 3,18; 4,4.6 und Röm 8,29)," 161-150
• Romeo Popa, "Der Aufstieg der Geduld. Ethik als Problemlösung in Schriften der späteren christlichen Generationen (Hebr, Jak, Offb)," 151-186
• Marius Reiser, "Jesus und das Geld," 187-202

Περιλήψεις/abstracts

Το τρέχον τεύχος του SNTU / The current issue of SNTU

Studien zum Neuen Testament und seiner Umwelt 42 (2017)

Heinz Blatz, "Lagina, Quarnea, Silbea, Potamia und eine Göttertrias? Die Inschrift SEG 49,1706 und das städtische Umfeld der Gemeinde von Thyatira," 5-33

The contribution surveys, translates and examines the inscription SEG 49,1706. This epigraphic source, which is a testimony from the Augustan period, provides an insight into the environment of the city of Thyatira – the panorama of gods and local structures. Moreover, SEG 49,1706 also bears witness to a beginning emperor worship that is integrated into the religious, political and economic structures of the city. The urban environment of the assembly of Thyatira, e. g. accessibly through the epigraphic source, sheds new light on the texts of the book of Revelation. 

Hans Förster, "Antijüdische Polemik oder innerjüdischer Diskurs? Eine kritische Lektüre der Zinsgroschenperikope (Lk 20,[19]20-26) in der Version der revidierten Einheitsübersetzung," 35-54 

The article presents an analysis of the Lukan version of the question whether it is allowed to pay taxes to the emperor. The analysis shows that the translation could be far less anti-Jewish/ anti-Semitic. It appears that problematic translational choices have been supported by widely used theological dictionaries. 

Christoph Niemand, "Das Osterkerygma als Ansage der Heilszeit: Grundelemente der urkirchlichen Eschatologie und ihre Wiedergabe in den Verkündigungsreden von Apg 2 und 3," 55-123

This essay retraces the framework of early Christian eschatology as based on the message of Jesus’ resurrection. This is done by analysing the New Testament resurrection formula “God raised him/Jesus from the dead”. This primary eschatology, is it still visible in the first speeches of Peter that we read in Acts 2,14-42 (preaching at pentecost) and 3,12-26 (preaching in the temple)? 

A close reading of these two texts shows Luke remaining within the parameters of early Christian eschatology but nonetheless setting his own strong accents. In the pentecost speech there is missing the pivotal statement that the final “day of the Lord” would be no else but the day of Jesus Christ’s parousia. The speech in the temple uses a lot of early Jewish apocalyptical materials whose adaption to early Christian eschatological standards is strikingly scarce. In terms of reception aesthetics this invites to ask which effects the lack of parousia in Acts 2 and the archaisms in Acts 3 might have (had) in the minds of ancient (and modern) readers who were (or are) familiar with early Christian mainstream eschatology.

Wilhelm Pratscher, "Hegesipp: Leben – Werk – Bedeutung," 125-162 

Only fragments of Hegesippus’ Hypomnemata have been preserved, mainly in the work of Eusebius, who desribes him as a theologian interested in the mainline church. According to Eusebius, Hegesippus travels to Rome from the eastern parts of the Empire in the course of the self-discovery process of the church in the 2nd century and drafts the chain of tradition and succession of the Roman community at the time of the Roman bishop Anicetus. In addition to this, his information about the early history of the Jewish Christians is highly interesting. His lack of knowledge of early Judaism allows us to assume, that Hegesippus was a Gentile Christian. 

Karl Matthias Schmidt, "Rendezvous mit dem Kammerdiener: Indizien für eine verdeckte Anspielung auf den Tod Domitians in Apg 12,20," 163-202 

The mentioning of the chamberlain Blastos in Acts 12:20 can be understood as a reference to the murder of Domitian (96 A.D.) with support of his chamberlain Parthenius, if Act 12:20–24 is interpreted in the light of the criticism of the emperor’s foreign and domestic policy. In the eyes of some contemporaries, this policy designated Domitian as a Nero novus. By shaping Agrippa’s appearance the author of Acts satirized Nero and Domitian for questioning the Roman emperor and his veneration. 

Karoline Totsche, "Mt 7,4b und verwandte Formulierungen im Lichte der nordwestsemitischen Nominalsatzsyntax," 203-214

This essay will contribute to the discussion regarding the Semitic background of some parts of the New Testament by examining a syntactic phenomenon which, until now, has been unremarked by New Testament studies. The theoretical background is the nominal-clause theory developed by Diethelm Michel and its continuation by his students. Based on Matt 7,4b, the key-phrase to this research, it will be shown that this phrase as well as some further related phrases (Matt 24,23; Luke 22,21; Acts 5,9; 13,11; Rev 21,3, but none in Mark, John or in the Letters) adhere to a specific pattern of Northwest Semitic nominal clauses: namely a nominal-clause with two definite core constituents with the word order Mubtada (M)–Chabar (Ch) after הנה) cf. e. g. Gen 16,6). 

Στο τρέχον τεύχος του SNTU / The current issue of SNTU

Studien zum Neuen Testament und seiner Umwelt 41 (2016)

Michael Hölzer, "Wider den Leerstand. Die Tempelreinigung in Mt 21,12-16 als Raumkonflikt," 5-26

This article analyses the Matthean account of Jesus’ cleansing of the temple (Matt 21:12-16) against the backdrop of a Matthean concept of space. Aspects of spatial structures and specific meanings of spatial expressions (like city, synagogue and house) are brought to light by considering Matt 11:1-16:20; Matt 8-9 and Matt 10. Together with Matt 12:29.43-45 these texts provide the background for a new interpretation of Matt 21:12-16 with a special focus on the conflict over space.

Steffen Jöris, "The Pauline Reception of Creation in the Adam-Christ Typology of 1 Corinthians 15," 27-40

The Adam-Christ typology mentioned in 1 Cor 15:22, 45 presents a curious case for the reception of the biblical creation account (esp. Gen 2:7). This reception of the Genesis text reflects an actualised reading that requires a special hermeneutical understanding of scripture. It is acknowledged that Paul’s hermeneutical lens for reading scripture is Christology. By using 1 Cor 10:1-14 as a point of departure, it is possible to deconstruct Paul’s hermeneutical technique of interpreting scripture backwards in light of an existent Christ and picking up on relevant Corinthian terminology (e.g. πνεῦμα). This very technique is also essential for comprehending the Adam-Christ typology as an actualised reading of the biblical creation account in order to foster Paul’s argument for the existence of the resurrection of the dead.

Markus Lau, "„Theologisches Katastrophenmanagement“. Antike Deutungs- und Bewältigungsstrategien im Umfeld der Zerstörung des Jerusalemer Tempels 70 n. Chr. – ein Vergleich zwischen Flavius Josephus, Bell VI, 4 Esra und der Münzprägung Bar Kochbas," 41-62 

This contribution examines the literary strategies of interpretation and coping offered by Jewish authors dealing with the destruction of the Jerusalem temple 70 AD. These strategies are interpreted against the backdrop of ancient strategies of coping with disasters in general. Josephus wants to save the absolute sovereignty of God and therefore interprets the destruction of the temple as a rightful punishment by God himself, who uses the Romans for his purpose. 4 Ezra realizes the same mechanism of punishment at work, but rather focuses on God’s will of salvation and his justice. However, 4 Ezra elaborates on this topic in view of the temple destruction of 587 BC, which hints to a possible interpretation of the catastrophic events of 70 AD. This literary trick demonstrates the present time as a phase of a divine test and as a time of the proving for Israel. However, Bar Kokhba degrades the temple destruction by use of the iconography of his coinage to a single episode within the concept of an ongoing history of salvation. He already anticipates the restitution of the temple by means of his coinage. It is not the past which serves as a backdrop for the interpretation of the destruction of the temple (like 4 Ezra or Josephus), but the future, which can be formed by God and the freedom fighters like Bar Kokhba himself. The literary strategies of interpretation and coping in face of the destruction of the temple given by Jews are more or less typical for ancient strategies coping with disasters.

Christoph Niemand, "„Getreu bist du, die Toten wieder zu beleben“ (Amidah 2). Der Auferweckungsglaube im rabbinischen Judentum," 63-96

In the Amidah or Eighteen Benedictions – a Jewish prayer going back to the earliest rabbinic times – God is eulogised as the one who revives the dead. The Mishna calls faith in resurrection as a feature of Jewish orthodoxy. The Talmud keeps records to the rabbinic discussions where in scripture, especially where in the Torah, one can find the doctrine of resurrection. This paper presents the most prominent rabbinic traditions speaking of resurrection. It analyses the exegetical patterns adopted by the rabbis in arguing the biblical grounds and identifies trust in God’s boundless power and steadfast fidelity (of covenant) as the theological rationale. This shows that the early rabbis shared a common argumentation with Jesus debating with the Sadducees (Mark 12:18-27 and parallels). 

Romeo Popa, "Umkehr und Leiden. Christologische Kreativität und der Umgang der ersten Christen mit der Sünde,"  97-128

During the later Christian generations the fight against sin and some aspects of the christological construction, as the atonement theology, are linked very closely. In the same time, the cross theology of Christian communities was used as creative answer to the more and more critical social conditions; imitating Jesus in suffering and being persecuted constituted an effective coping mechanism. Both cognitive accentuations of this constructed Christology – cleaning of sin and suffering – have an important model function within the community and in its relation with the social context. As small groups, the churches needed creative cognitive and behavioural solutions in order to cope with the sin inside of and the persecution outside of community. To argue for this close intertwining of Christology with ethical aspects and social reality I have chosen three later writings of the New Testament – 1 Peter, Hebrews, Revelation –, which contain clearly indications for tensions to their social environment.

Karl Matthias Schmidt, "Der Tanz der falschen Ester. Die narrative Funktion der Sandwichkompositionen in Mk 3,13-6,56," 129-170

There are three embedded stories in Mark 3:13-6:56 which, in spite of a parallel structure in Mark 3:13-8:26, have no counterpart in Mark 7:1-8:26. This surplus can be explained in way that the three stories, along with an additional scene, create narrative structures that express the special encounter between Jesus and Israel. If one takes the story of Herodʼ banquet as an adaption of the scandal surrounding Lucius Quinctius Flamininus, widely known at the time of the outgoing republic and the early empire, Herod, against the backdrop of the Book of Esther, evidently becomes the disavowed ruler and the counterpart to Jesus in the same manner that the reserve shown by the relatives of Jesus contrasts with the behaviour of the apostles. 

Jarl Henning Ulrichsen, "Zum Gebrauch der Temporalkonjunktion ἕως (mit oder ohne ὅτου, οὗ, ἄν) im Neuen Testament mit besonderer Rücksicht auf Mt 14,22 / Mk 6,45; Mt 26,36 / Mk 14,32; Lk 17,8," 171-190

The main topic of this study is an examination of Matt 14.22; 26.36 / Mark 14.32; Luke 17.8. The crucial question is how to translate and understand the conjunction ἕως (with or without οὗ) in these passages. In commentaries, Bible translations, grammars and dictionaries the conjunction is sometimes translated „while“ and sometimes „until“. Several arguments show that only the latter translation is correct.

Το τρέχον τεύχος του SNTU / The current issue of SNTU

Studien zum Neuen Testament und seiner Umwelt 40 (2015)

Martin Hasitschka, "Die Bedeutung von „reinigen“ und „rein“ im 1. Johannesbrief," 1-14

Not only the Gospel of John, but also the first letter of John speaks of purification in the metaphorical sense. It emphasizes the cleansing effect of the blood of Jesus and the cleansing power of hope in Jesus. The metaphor of cleansing by the blood of Jesus can be clearly related to statements in the book of Revelation. The theme of purification mainly concerns cleansing through which Jesus made possible a new relationship with God and the resulting consequences for the conduct of life. 

Sandra Huebenthal, "„Er gibt sich mit Sündern ab und isst sogar mit ihnen!“ (Lk 15,2). Zur Konstruktion von Sünderrollen im Lukasevangelium," 15-42

Taking the question which profession the toll collector Zacchaeus would have today, as a starting point this contribution examines the construction of sinner-roles in Luke’s Gospel and their possible reconstructions by readers. The argument is that sinner-roles can be constructed on three different levels: the level of characters, the level of the narration and the level of the reception. The first two levels are analyzed using examples from Luke’s text (5:1-11.27-32; 7:24-35.36-50; 15:1-2; 18:9-14.18-27 and 19:10). Regarding the level of reception the argument is that the idea of toll collectors as sinners par excellence is an entry of the Pharisaic encyclopedia which is unconsciously used by later recipients of the text.  

Susanne Luther, "„Reden ist Silber …“. Die Bedeutung des Schweigens in der sprachethischen Unterweisung des Matthäusevangeliums," 43-62

This contribution takes up speech-ethics, a topic prevalent in ancient literature but also in some New Testament writings, and contends that New Testament writings do not conceive of silence as an ethical norm. Analyzing the dialogues in the Matthean narratives of Jesus’ trial before the Sanhedrin (Matt 26:59-66) and before Pilate (Matt 27:11-14) Jesus’ silence is interpreted as a reaction to the inadequate language behavior of his respective dialogue partners and the Matthean Jesus as a character is presented as a speech-ethical role model for the reader. 

Julia A. Snyder, "Warum dieses Wort? Der Einfluss sozialer Faktoren auf die Wortwahl," 63-78

This contribution takes up speech-ethics, a topic prevalent in ancient literature but also in some New Testament writings, and contends that New Testament writings do not conceive of silence as an ethical norm. Analyzing the dialogues in the Matthean narratives of Jesus’ trial before the Sanhedrin (Matt 26:59-66) and before Pilate (Matt 27:11-14) Jesus’ silence is interpreted as a reaction to the inadequate language behavior of his respective dialogue partners and the Matthean Jesus as a character is presented as a speech-ethical role model for the reader. 

Mira Stare, "Die Reinheitsthematik im Johannesevangelium," 79-96

With the phrase καθαρός κτλ. the theme of purity occurs eight times in John’s Gospel. All occurances

can be found in the following contexts: the marriage at Cana (John 2:1-11), the debate concerning Jesus’ cleansing/baptism activity (John 3:25-36), the washing of the disciples’ feet by Jesus (John 13:1-20) and the parable of the vine (John 15:1-8). The Gospel of John reveals a paradigmatic shift with respect to cleansing: It is no longer a cleansing ritual that makes people clean (this is now obsolete), but purity is to be understood as a gift of God and Jesus.

The cleansing can be seen as an event which takes place by means of communication and personal relationship. The father personally cleanses Jesus’ disciples (every branch of vine). And the disciples have already been cleansed by the words of Jesus (cf. John 15:3). This is a novelty, which appears in the Bible only in the Gospel of John. The aims of cleansing are the permanent community between the disciples and Jesus and their fruitfulness in their lifes corresponding with the example that Jesus gave in washing the disciples’ feet. 

Thomas Witulski, "Egalitär, aber nicht ohne Struktur. Erwägungen zur Gemeindeordnung der sieben ἐκκλησίαι der Johannesapokalypse," 97-138

The seven churches addressed in the Book of Revelation which are to be located in the Roman province Asia are organized according to the model of „structural equality“ at the time of the composition of Revelation. Quite a few offices have developed, however these and their holders behave in an egalitarian manner toward each other and are not differentiated from each other within a hierarchical structure. This model can probably be taken as basic organizational paradigm of the addressed churches in a similar fashion also in Ephesians. On the other hand, the Pastoral Epistles, especially 1 Tim, reflect an organizational church structure within which hierarchical structures are fixed and particularly the authority of the theological administrative leadership of an ἐκκλησία is clearly assigned to a specific ruling committee, furthermore the job profiles for certain offices are defined.

Konrad Huber / Jarl Henning Ulrichsen, "Kaiserkult in Kleinasien. Zwei kritische Repliken auf die gleichnamige Studie von Thomas Witulski," 139-152

In his study, Thomas Witulski seeks to elucidate the form, practice and historical development of the cultic-religious worship of emperors in the Roman province of Asia from the time of Augustus to Antoninus Pius and investigates the epigraphic, literary, numismatic, and archaeological evidence relevant to this issue. Witulski’s study was the object of a discussion based on two critical reviews within the seminar „The Book of Revelation“ during the General Meeting of the SNTS 2015 in Amsterdam. 

Stefan Stapdick, "Selbstgespräch vor Publikum. Zum neuen Römerbriefkommentar von Michael Wolter," 153-166

The first part of Michael Wolter’s new commentary on Paul’s letter to the Romans (chap. 1-8) as part of the renowned ecumenical commentary series „Evangelisch-Katholischer Kommentar“ depicts the apostle as a soliloquist in front of an audience of Roman Christians of pagan descent in which he is reviewing and justifying his gospel by explicitly shaping it as an internal Jewish debate regarding the soteriological scope of God’s previous and recent revelation in Israel. 

Το τρέχον τεύχος του SNTU / The current issue of SNTU

Studien zum Neuen Testament und seiner Umwelt 39 (2014)

• Thomas Söding, "Peter: Eine exegetische Hommage," 7-14
• Alexander Weihs, "Die Intention des Markusevangeliums. Eine Erinnerung an Peter Dschulnigg," 15-24
• Christian Münch, "Urgestein der Überlieferung!? Gleichnisse als Medien der Jesus-Erinnerung," 25-38
• Beate Kowalski, "Das Hohepriesterliche Gebet Jesu (Joh 17)," 39-58
• Ruth Schäfer, "Die Verheißung an Sara. Ansätze einer Sara-Tradition im Neuen Testament und ihre Grundlage in Gen 18,1-15," 59-84
• Günter Röhser, "Erwählung und Vorherbestimmung im Epheserbrief," 85-110
• Mariusz Rosik, "Klassische griechische Biografie und Evangelium. Die Frage nach der literarischen Gattung," 111-134
• Rainer Schwindt, "Angekommen in heidnischem Land. Barnabas und Paulus in Lystra (Apg 14,8-20)," 135-158
• Thomas Witulski, "Die Gestalt des Abraham als Beleg für die soteriologische Dysfunktionalitätdes νόμος. Erwägungen zu Struktur und Argumentation von Gal 3,6-14,"159-205

Summaries /  Περιλήψεις

Οι τόμοι του SNTU 1-34 ελεύθεροι στο διαδίκτυο / SNTU free online

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Στο τρέχον τεύχος του SNTU

Στο τρέχον τεύχος του περιοδικού Studien zum Neuen Testament und seiner Umwelt 38 (2013) δημοσιεύονται οι εξής μελέτες:

• Christian Bemmerl / Wolfgang Grünstäudl, "Wahlverwandtschaften: Notizen zum Verhältnis von Jakobus- und Judasbrief", 5-22
• Heinz Giesen, "Sorge des Apostels um Heiligkeit und Einheit der Gemeinde : Paulus zu Streitigkeiten unter Christen in Korinth (1 Kor 6, 1 - 11)", 23-71
• Elisabeth Rexeis, "Die symbolische Verletzung des jüdischen Bluttabus in Mk 14, 23f. par Mt 26, 27f : das Becherwort im Einsetzungsbericht aus historisch-kritischer Sicht", 73-96
• Andrea Taschl-Erber, "Rettungsgeschichten und subversive Frauenpower : eine intertextuelle Lektüre von Lk 1 vor dem Hintergrund ersttestamentlicher Frauentraditionen", 97-145
• Adrian Wypadlo, "Paulus im Triumphzug Christi (2 Kor 2, 14) : Überlegungen zum Selbstverständnis des Apostels Paulus vor dem Hintergrund antiker Triumphzugspraxis", 147-187
• Michael Zugmann, "Changing the perspective : Jesus and a "sinful" / "Loving" woman (Lk 7, 36 - 50)", 189-209

Στο τρέχον τεύχος του περιοδικού SNTU / In the current issue of SNTU

Στο τρέχον τεύχος του περιοδικού Studien zum Neuen Testament und seiner Umwelt 36 (2011) δημοσιεύονται τα εξής άρθρα:

• Heinz: Giesen,  "Triumph der Herrlichkeit : zur eschatologischen Dimension des Heils nach Röm 8,17c-30", 5-59
• Sandra Hübenthal, "Pseudepigraphie als Strategie in frühchristlichen Identitätsdiskursen? : Überlegungen am Beispiel des Kolosserbriefs",  61-92
• Isaac Kalimi, "Episoden aus dem Neuen Testament und ihr Ursprung in der Hebräischen Bibel - dem Alten Testament",  93-110
• Karl M. Schmidt, "Die Wehen des Völkerapostels : Gal 4,19 und die topographische Verankerung des Heidenapostolats innerhalb von Gal 1,13-2,14 und Gal 4,21-31",  11-156
• Thomas Witulski, "Bar Kokhba und Qumran : Anmerkungen zum theologisch-ideologischen Hintergrund des zweiten jüdischen Krieges anhand des Paradigmas des nasî'-Titels",  157-207

Στο τρέχον τεύχος του SNTU / In the current issue of SNTU

Στο τρέχον τεύχος του περιοδικού Studien zum Neuen Testament und seiner Umwelt 35 (2010) δημοσιεύονται τα εξής άρθρα:

• Christoph Niemand, "In memoriam Prof. DDr. Albert Fuchs (14.10.1937-3.2.2010)",7-10
• Heinz Giesen, "Gottes Zuwendung zu seinem Volk : die Auferweckung eines jungen Mannes aus Naïn (Lk 7,11-17)", 11-33
• Karl P. Kirchmayr, "Das sexagesimale System als Schlüssel zu Zahlen in der Offenbarung des Johannes", 35-50
• Beate Kowalski, "Die Ezechielrezeption in der Offenbarung des Johannes und ihre Bedeutung für die Textkritik", 51-77
• Thomas J. Kraus, "Die Welt der Miniaturbücher in der Antike und Spätantike : Prolegomena und erste methodische", 79-110
• Christoph Niemand, "Übersetzungsprobleme im Gleichnis vom Richter und der Witwe (Lk 18,1-8)", 111-144
• Roland Schwarz, "Ordination durch Handauflegung in den Pastoralbriefen", 145-159
• Rainer Schwindt, "Bibelhermeneutische Überlegungen zur Himmelfahrtserzählung Apg 1,4-11", 161-176
• Thomas Witulski, "Die flavischen Kaiser und die römische Provinz Asia : Anmerkungen zu einem imperialen Entwicklungsprogramm", 177-187
• Michael Zugmann, "Philo Iudaeo-Hellenisticus : Judentum und Hellenismus in der Sicht des alexandrinischen Gelehrten", 189-229