Το τρέχον τεύχος του Sacra Scripta / The current issue of Sacra Scripta

 Sacra Scripta 18/1 (2020)

Martin Meiser, "Die Selbstpräsentation des Paulus im Galaterbrief im Vergleich mit antiker rhetorischer und epistolographischer Praxis,"  7-35 

Recent rhetoric research on Paul no longer only discusses descriptive aspects, but also evaluative aspects. The present contribution compares Paul and Cicero with regard to their self-presentation in order to better understand the polemics of the Epistle to the Galatians and the ethos of the apostle, also in detail. For this purpose, it draws not only on some ancient textbooks of rhetoric, but also on speeches actually delivered by Cicero, which Cicero probably revised later.

Cha-Yong Ku, "'Siehe, der Mensch ist geworden wie unsereiner und weiß, was gut und böse ist': Gen 3,22 als Ironie?"  36-49

Dieser Aufsatz versucht, Gen 3,22a literarisch auszulegen und fragt dabei nach der versteckten Bedeutung, die der Autor in seine literarische Darstellung hineingelegt hat. Die Rede Gottes in Gen 3,22a scheint im umgebenden Text eher unverständlich zu sein. Denn die Aussage der Schlange, dass es möglich sei, durch die Erkenntnis von Gut und Böse gottgleich zu werden, wird als bloße Lüge nachgewiesen. Daraus lässt sich folgern, dass Gen 3,22a pure Ironie ist, die eine beißende Kritik Gottes an der Herausforderung durch den Menschen zum Ausdruck bringt.

Benjamin Lensink, "The 'Movement and Rest' in Gospel of Thomas 50," 50-69

The fiftieth logion of the Gospel of Thomas is an enigmatic triad of questions and answers told by Jesus to his disciples. The answer to the third question “What is the sign of your (pl) Father which is in you (pl)?” reads “it is movement and rest.” This phrase has no known parallels in similar literature and its meaning is unclear. The current article evaluates different explanations offered in recent scholarship before assessing the words “movement” and “rest” in the Gospel of Thomas as a whole. It then gives an overview of four possible contexts: Genesis, Jewish Hermeticism, Platonism, and Aristotelianism. The article concludes with claiming that a Platonist view makes most sense: Just as the Demiurge in Plato’s Timaeus placed the rotating soul – which moves while staying at rest – into the head of humankind, so the sign of the Father in his elect disciples is movement and rest. 

Romeo Popa, "Ethik als Vermittlung zwischen Generationen in den Pastoralbriefen," 70-96

In the Pastoral Letters the problem of the relationship between age groups is most clearly expressed in early Christian literature. In the course of the reorganization of church structures resistance against younger leaders is attested (1Tim 4:12-15). New “false doctrines” further fuel the tension between generations because especially “young widows” (1Tim 5:11-15; 2Tim 3,6) show interest in such theological offers. Consequently, they are also given special attention in the paraenesis, whereby the paternalistic tendencies are radicalized. The theological confrontation with the opponents and the development of age-appropriate ethic discourses are illuminated on the background of the relations between generations. 

Alexander Romualdus Dimas Pele Alu, "'Whom are You Seeking?' in the Fourth Gospel," 97-118

Of the four Gospels, the fourth Gospel uses the word “ζητέω” most often. The question “Whom are you seeking?” which is typical of the Evangelist, is addressed to various interlocutors: once to the two disciples of John the Baptist (Τί ζητεῖτε 1:38) and Mary Magdalene (τίνα ζητεῖς 20:15), and twice to the people who were going to arrest Jesus (Τίνα ζητεῖτε 18:4,7). The purpose of this research is to study a hypothesis: The seeking of Jesus by the two disciples in the call narrative (1:35-42) and Mary in the resurrection narrative (20:1-18) frame the failure of the Jews in the arrestation narrative (18:1-11).

Το τρέχον τεύχος του Sacra Scripta / The current issue of Sacra Scripta

 Sacra Scripta 17/2 (2019)

Gottfried Schimanowski, "Das Vaterunser als elementarer Baustein lukanischer Theologie," 119-148

Luke is the canonical Gospel with the most material on prayer; you could say: “the evangelist of prayer”. This subject therefore should play an important role in Lucan theology. Especially in the narrative of chapter 11, Luke includes an extended section on prayer, inclusive the Lord’s Prayer (five petitions or lines: “Pentalogue”) – in a different form compared with Matthew (six or seven petitions, or perhaps ten lines to utter: “Decalogue”). Perhaps the narrative in the description of Jesus and the development of the disciples could explain the difference from placing the material in Matthew. But surely both versions show that the message and the content of the Lord’s Prayer are totally in accordance to the teaching and praying of Jesus himself! Several perspectives should be considered: the context and especially the introduction of the ch.11 in Luke; the addressing: God, the Father; all the different petitions of the prayer itself. Nevertheless, to Luke, prayer is central in the discipleship Jesus calls his followers to. The audience is in a very direct way thought to participate in God’s work through prayer. On the canonical Gospels, it is only in Luke that prayer is the central act of piety and devotion. But what does this mean in direction of the theological understanding of the evangelist himself?

Gheorghe Șchiopu-Constantin, "Job's Behaviour Towards Disanvantaged People in Society: An Exegetical Study of the Text of Job 31:16-23," 149-164

Job 31 is a chapter that arouses both confusion and amazement. The perplexity is given by the negative-imprecative way in which, for the last time, Job defends his behaviour during his prosperity. The amazement emerges from the values that are highlighted by him, starting from the motivations and intentions, and continuing with the nature of the words and the manifested acts. Job 31:16-23 is the rendering of the way in which Job used to behave with the poor and defenseless people of society. Job's concern for the poor is a benevolent modus operandi, derived from a modus vivendi whose intrinsic motivations discover an ethic of epitomical nature in relation to the disadvantaged ones in society.

Walter Dietrich, "König David - Ein andächtig-kritisches Porträt," 165-178

The biblical portrait of David is not at all onesided but multifaceted and colourful. He is, particularly in the Books of Samuel, depicted as a venerable man and king on the one side and as a fallible and deterrent monarch on the other side. His best qualities are: he is a master of music and poetry, his rise from a nobody to a powerful king is admirable, he is able to avoid violence and to spare human life, and he became the founder of a powerful and longstanding dynasty. The dark sides of David are: he seems to be a classical usurper, he has been a man of violence and war, he made himself guilty of horrifying crimes, he was unable to manage a peaceful life within his family and a fruitful transition from his rule to his son and successor Solomon. The superscription of his biblical portrait could be: «ecce rex» and «ecce homo». 

Michael Sommer, "John the Baptist, the Reception of Malachi and Luke's Widows - A Quick Look at Luke's Understanding of δικαιοσύνη," 179-195

The biblical portrait of David is not at all onesided but multifaceted and colourful. He is, particularly in the Books of Samuel, depicted as a venerable man and king on the one side and as a fallible and deterrent monarch on the other side. His best qualities are: he is a master of music and poetry, his rise from a nobody to a powerful king is admirable, he is able to avoid violence and to spare human life, and he became the founder of a powerful and longstanding dynasty. The dark sides of David are: he seems to be a classical usurper, he has been a man of violence and war, he made himself guilty of horrifying crimes, he was unable to manage a peaceful life within his family and a fruitful transition from his rule to his son and successor Solomon. The superscription of his biblical portrait could be: «ecce rex» and «ecce homo». 

Hans Klein, "Die Enrwicklung im Denken des Paulus über Israel in Röm 9-11," 196-212

Röm 9-11 ist ein einzigartiger Entwurf zur Frage des Schicksals Israels angesichts der Annahme der Heiden in die werdende Kirche. Die vorliegende Studie bemüht sich um den Nachweis, dass das berühmte Geheiminis der Rettung Gesamtisraels dem Apostel erst beim Schreiben des Römerbriefes als Offenbarung zuteilwurde. Eine genaue Beachtung des komplizierten Satzgefüges in Röm 9,22f kann zum Schluss führen, dass ihm dieses Geheimnis erst nach der Niederschrift der Aussagen dieser Verse geschenkt wurde.

Το τρέχον τεύχος του Sacra Scripta / The current issue of Sacra Scripta

Sacra Scripta 16:2 (2018)

E. Tsalampouni, "Citizens of Heavens in res publica colonia Philippensium: Constructing Christian Identity in the Roman Colony of Philippi," 127-149

In this article the construction of the identity of the members of the Christian community in Philippi is discussed. To achieve this goal, the archaeological evidence from the colony and Phil 1:12-28 and 3:4-16 are examined with the help of the social identity theory. The article is divided in three parts. In a first part the political and religious ambience in the colony is reconstructed. In the second part the text of Paul’s letter to the Philippians is closely examined in order to locate indications of the way the members of the community understood their existence in the colony. Finally, in the last part the problem of the social and political profile of the members of the Philippian church is also addressed.

Martin Meiser, "Die Jesus-Remembered Debatte," 150-177

Within the horizon of modern reflection of historiography on the one hand, oral tradition on the other, James D.G. Dunn and Jens Schröter developed “Jesus-Remembered”-Concepts. After a short presentation of these concepts, this article recapitulates insights from modern humanities and offers a short portrait on early Jesus tradition. 

Silviu Tatu, "The Political Involvement of the Individual in the Ancient Israelite Society: A Preliminary Presentation of the Alternatives Found in the Hebrew Bible," 178-197

Although the Bible does not carry a united answer to the issue of political involvement, one can trace several solutions suggested both when monotheism was a major phenomenon in the society and when it reflected the belief of a minority only. At first, four basic hermeneutical principles are presented followed by six contextual features. The alternatives of political involvement are laid out as four antithetical pairs: respect vs. disobedience, material support vs. sabotage, propaganda vs. criticism, political involvement vs. revolt. They reach the four domains of life: attitude, goods, words, and actions. All eight alternatives have the support of some Biblical texts, but their contribution has to be evaluated in accordance with the events they promote. It can be safely said that the individual should support God given authority and institutions, but rising against them is authorized whenever those institutions trespass their legal boundaries and obligations.

Renate Klein, "„Die Sünde meines Volkes essen sie..." (Hos 4,8a). Priesterkritik in Dodekapropheton,"  198-228

Corruption and every kind of abuse are contemporary issues in today's society. This article deals with the abuse of authority and of power practiced by priests as it is revealed by the texts of the dodecapropheton. Priests can be subordinated to an authority conflict. They are accused to search their own benefit instead of preaching knowledge of God. They take payment for instruction. Their teaching is formal, without the right content. They're not able to oppose to foreign influences. The sacrifices they offer up are not corresponding to the cultic requirements. Abuse of authority and power turn up where priests are acting in own interest instead of taking seriously their mediator role between God and the people.

Stelian Paşca-Tuşa, "Joseph and His Brothers -  Biblical Reflections on the Spirit of Brotherhood," 229-247 

Maintaining brotherly relationships or at least a spirit of brotherhood is an ever growing challenge for the contemporary human being. Family, social, inter-ethnic, political or religious conflicts are putting strains on humanity, which is barely finding the necessary resources to maintain order among fellow human beings. Unfortunately, people have forgotten that they have the same parents, that our face shows we are all related first to Adam and Eve and then to Jesus Christ, the new Adam, in whom we are all one (Gal 3:28). In other words, human beings are brothers, whether we relate to our forefathers or to Him who would be the first-born among many brothers (Rom 8:29).Wishing to offer concrete solutions to restore brotherly relationships, we have chosen a paradigm from the Old Testament whose protagonists are the Patriarch Jacob, Joseph and his brothers. Through Jacob, we shall understand in a tangible way how to maintain brotherly relationships and what to do in order to correct possible deviations. Likewise, by means of this endeavour, I envisage highlighting a biblical model that would allow me to pinpoint the manner in which the Holy Scripture perceives the spirit of brotherhood that, according to the Universal Declaration of Human Rights, lies at the basis of inter-human relationships.

To τρέχον τεύχος του Sacra Scripta / The current issue of Sacra Scripta

Sacra Scripta 16:1 (2018)

• Dietrich-Alex Koch, "Gottes Triumph und die Aufgabe des Apostels. Überlegungen zu 2Kor 2,14," 7-20 (abstract)
• Martin Meiser, "Der Evangelist Markus und die Parabeln Jesu," 21-47 (abstract)
• Peter Klein, "Kümmere Dich Nicht um die Bösen! Vertraue auf Gott und Geh Deinen Weg! Eine synchrone Textbetrachtung von Psalm 37," 48-82 (abstract)
• Christos Karakolis, "Das Neue Testament in der Orthodoxen Kirche und Theologie Hermeneutische Ansätze und Perspektiven. Ulrich Luz zum 80. Geburtstag," 83-93 (abstract)
• Hans Klein, "Der Gebrauch des Alten Testaments im Markusevangelium. Der Zweite Evangelist an der Schwelle Zwischen Mündlichleit und Schriftlichkeit," 94-109 (abstract)

Το τρέχον τεύχος του Sacra Scripta / The current issue of Sacra Scripta

Sacra Scripta 13:1 (2015)

• Bernd JANOWSKI, "Gottes Wohnung bei den Menschen. Eine Skizze der alttestamentlichen Schekina-Theologie," 9-33
• Constantin OANCEA: "„…er selbst wollte im Dunkel wohnen.“ (1 Kön 8,12): Gottes Wohnen in Jerusalem aus der Perspektive der geschichtlichen Überlieferungen in Samuelis und Regum," 34-56
• Martin MEISER, "Vorstellungen der Septuaginta zum Wohnen Gottes." 57-73
• Heike HÖTZINGER: "„Und Salomo hat ihm ein Haus gebaut“ (Apg 7,47): Konzepte vom Wohnen Gottes im lukanischen Doppelwerk," 74-100
• Uta POPLUTZ, '„… und hat unter uns gezeltet“ (Joh 1,14b). Die Fleischwerdung des Logos im Licht der Schechina-Theologie,' 101-114

Το τρέχον τεύχος του Sacra scripta / The current issue of Sacra Scripta

Sacra Scripta 12:1 (2014)

Mihai Handaric, "Zechariah 9,9-19 in the OT and Early Judaism," 7-42

The scholars accept that the second part of Zechariah, known also as the Deutero-Zecharia (chapters 9-14), creates some of the most difficult problems concerning its literary structure, authorship, historical setting and its relationship with Proto-Zechariah (chapters 1-8). The passage from Zechariah 9,9-10 is one of these texts intensely debated by theologians. This paper intended to show that Zechariah 9,9-10 may have been circulated as an independent unit before being introduced in the book of Zechariah. Comparing this text with other similar biblical passages, it was supported that the text circulated in the form of a special oracle vision. Based on the internal evidences, it was suggested that Zechariah 9,9-10 could be composed during the time of Josiah's reign, a Davidic king, who represented the hope for Judah. Even though the sudden death of Iosiah cut down the hope of his generation, it was considered that the passage could circulate as a motif of hope for the next generations. The passage could have been introduced into Deutero-Zechariah, some time at the end of the sixth century, after the year 520 BC, when the prophet Zechariah's wrote his book. It was argued that Zechariah could write Deutero-Zechariah, some time later than Proto-Zechariah, in a different context. The paper presents the work of Yahweh and his coming king. It is underlined the moral character of the king, described as being צדיק saddiq – righteous. Looking to the context, we understand, that the same moral character of the king was expected also from the community to which the king is coming. As far as the reception of Zechariah 9,9-10 in Judaism and in LXX, we observed a variant reading of Zechariah 9,10, between the Masoretic text and Septuagint, which could support an identification of Yahweh with the coming king. The New Testament identified the king with Jesus Christ entering triumphantly in Jerusalem.

Hans Klein, "Paulus als Verkündiger, Apostel und Lehrer in den Pastoralbriefen," 43-64

Die Pastoralbriefe sind durch und durch lehrhaft geprägt. Die Vermittlung der „gesunden Lehre“ ist ihr Hauptanliegen. Dennoch wird Paulus auch als Verkündiger und Apostel gekennzeichnet. Die beiden werden zusammen gesehen und kennzeichnen Paulus in seiner Verkündigung, die er in überlieferten Texten der Gemeinde einschärft und seiner Autorität, die ihm Leiden einbringt. Als Lehrer bedient sich der Autor auch traditioneller jüngerer Texte, die er mit einer Bekräftigungsformel abschließt und so einzuschärfen anweist. Er kann aber auch mit Elementen der Tradition souverän umgehen. Die „gesunde Lehre“ dient dem Heil aller Glaubenden.

Valeriy Alikin, "'Come Lord Jesus!' The Eschatological Character of the Early Christian Communities," 64-76

The earliest Christians lived in expectation of the parousia and this influenced the character of their communal gatherings. This eschatological character of their gatherings was expressed in the intense expectation of the eschaton and an orientation toward the future rather than the past and present. The eschatology of the earliest Christians was expounded in various activities that took place during the early Christian gatherings. The eucharistic and other types of communal prayers that were pronounced during and after the communal meal were filled with words that expressed future coming of Jesus Christ and establishment of God’s Kingdom. Early Christians also read texts which looked toward the Second Coming of Jesus Christ, the resurrection, and the final fate of all people. Extant texts of early Christian sermons also contained eschatological appeals. As for early Christian singing, the texts of songs do not contain clear eschatological material; however some of them have eschatological motifs. During their assemblies, early Christians also expressed eschatologically-oriented liturgical exclamations. Thus, on the basis of the extant early Christian texts that were heard in their gatherings and described their content, one can conclude that those gatherings clearly had an eschatological character in the first and second centuries.

Romeo Popa, "Das Blut Jesus und 'das ganze Volk'. Mt 27,24-25 in narrativen Rahmen der Matthäischen Konfliktgeschichte,"  87-119 

Die vorliegende Studie nimmt sich vor, Mt 27,24-25 erneut zur Debatte zu stellen. Um die s.g. ‚Selbstverfluchung‘ des Volkes vor dem Richterstuhl des Pilatus einzuordnen, kommt man weder ausschließlich durch punktuelle Begriffsuntersuchungen, noch durch theologische oder historische Betrachtungen voran. Erst eine narrative Analyse der gesamten Konfliktgeschichte schafft den passenden Rahmen, um das Verhältnis ὄχλος / λαός im Sinne der matthäischen Konzeption zu bestimmen. Die Volksmenge erweist sich bei näherer Betrachtung als die treibende Kraft des narrativen Konflikts zwischen Jesus und den jüdischen Autoritäten. Sie unterscheidet sich von den letzten in Bezug auf wichtige Konfliktthemen und entdeckt allmählich bei Jesus die ihr entsprechende christologische Dimension – die Davidssohnschaft. Die Gegner Jesu versuchen aber ständig, das Volk von diesem Kurs abzubringen, und es für die eigenen Ziele zu instrumentalisieren; zu dieser Strategie gehört auch die Tötung Jesu. Matthäus bemüht sich, sowohl das Volk und die führenden Kräfte als auch die Landesbevölkerung und die Bewohner Jerusalems durch redaktionelle Arbeit voneinander zu halten. Von diesem erzählerischen Entwurf her muss auch Mt 27,24-25 gelesen werden. Die gezielten Querbezüge legen eher eine narrative Verbindung der Pilatus-Szene mit der Kindheitserzählung nahe, die zusammen einen großen Bogen über die ganze Konfliktgeschichte spannen.

Το πρόσφατο τεύχος του Sacra Scripta / The latest issue of Sacra Scripta

Sacra Scripta 11:2 (2013)

Constantin Oancea, "Psalm 2 im Alten Testament und im frühen Judentum," 159-180

New Testament citations of Psalm 2 show that it was regarded as a messianic text in the Early Church. Although the Christian messianic understanding is usually connected to V 7, of the 12 references to Psalm 2 in the NT, only 3 are to this verse. This also makes the messianic character of Ps 2 a matter of different possible understandings for ancient and modern readers. The article explores the image of ‘the anointed’ in the primary context of the psalm and the aspects that influenced the reception of the text in Early Judaism. Analysis of motifs reveals that Psalm 2 makes use of royal ideology, prophetical traditions and themes of Wisdom in a way that indicates its genesis in Post-Exilic times. It was addressed to a Jewish community marked by rather negative experiences with other nations. The psalm was messianic from its beginning, but it regarded ‘the anointed’ as a king of the near future, when the Kingdom of YHWH will have become obvious for all nations. ‘Messiah’ is a matter of hope for the author of Psalm 2 and his community. The reception of the psalm in Early Judaism oscillated between sapiential interpretations, where emphasis is on serving the Lord and observing His commandments, and messianic interpretations, where the scenario of the Psalm is situated in the time of the eschatological confrontation.

Emanuel Contac, "The Reception of Zechariah 9:9 in the New Testament and in the Early Church," 181-205

The present paper analyzes the reception of a classical messianic prophecy ‒ Zechariah 9:9 ‒ in the Gospels of Matthew and John, respectively, highlighting the particular way in which the two evangelists quote and embed this text into their own theological fabric. The second part of the paper presents the early Rezeptionsgeschichte of Zechariah 9:9, surveying a wide variety of Christian authors who span five centuries (Justin Martyr, Irenaeus, Clement of Alexandria, Origen, Cyril of Jerusalem, John Chrysostom, Jerome, Augustine and Caesarius of Arles). Our analysis shows that while some early commentators read the text allegorically, others see in it an important witness about the earthly life of Jesus or, more generally, the history of salvation. A few important commentators use the text pollemically as they wrestle theologically with various categories of opponents (Jews, Ebionites, Valentinians, Marcionites, pagans).

Korinna Zamfir, "From Humble Servant to Incarnate Logos Christology: Ethics, Apologetics and Polemics in the Early Readings of Isa 52-53," 206-225

Early Christian authors use Isaiah 52–53 for various purposes. Beside the Christological-soteriological interpretation of Jesus’ ministry and/or suffering, the quotes serve ethical purposes. The apologetical-polemical function becomes dominant from the mid-second century onward, as part of the debates with real or fictitious Jewish and pagan opponents.

Mitchell Alexander Esswein, "Is he Going to Kill Himself?: The Willing Self-Sacrifice of Jesus and the Akedah in the Fourth Gospel," 231-261

This study examines the passages in which the Akedah is tacitly referenced by the Fourth Evangelist to explain who Christ was for his community. It identifies a plethora of thematic and linguistic expressions in John that are parallel to the developing tradition of Isaac's willing sacrifice. This analysis begins with a linguistic examination of Jewish texts that speak of an "only"/"beloved" child in the context of sacrifice (Gen 22; Judg 11:29–40; and 2 Kgs 2:26–27), and explores the translation of these terms into Greek (יחיד to μονογενής/ἀγαπητός). Secondly, key thematic developments in the evolution of the Akedah are explored in relation to John's Gospel. This study concludes that John consciously employed an Isaac-typology, and its characteristic vocabulary, to elaborate upon the meaning of Jesus' sacrifice.

Reinhard Neudecker, "Marriage and Divorce: the Pharisees and Jesus in the Ligh of Early Rabbinic Literature," 262-286

The teaching of Jesus on marriage and divorce is particularly clear in the gospel of Matthew. Matthew deals with this theme in connection with the Decalogue commandment “You shall not commit adultery” (Exod 20:14). The logion of Jesus on divorce appears as a doublet in Matt 5:32 within Matthew’s so-called antitheses and in Matt 19:9 within its original context, which presents also Jesus’ view of marriage. In both places Jesus’ teaching challenges that of the Scribes and Pharisees. Matthew does not spell out the positions of the Scribes and Pharisees in greater detail. He limits himself to abbreviations and mere hints, which makes it necessary to look for fuller background information.The standpoint of the Scribes and Pharisees that Matthew, particularly in his antitheses, chooses to indicate moves to a great extent on the level of legal exegesis and practical (juridical) justice. This standpoint is challenged by Jesus’ teaching which, however, is on a moral level and which presents a spirituality for the perfect: “You must be perfect, as your heavenly Father is perfect” (Matt 5:48). On the level of justice that can be put into practice in a society of ordinary people who do break the commandments, Jesus may well have approved a good number of the Scribal and Pharisaic rules and regulations as being made “for the hardness of the human heart” (cf. Matt 19:8). In fact, in Matt 23:2-3 Jesus calls upon his followers to do and observe everything the Scribes and Pharisees tell them, because they “sit on Moses’ seat”. Here it is agreed that in principle they are the heirs of Moses and that their teaching, in spite of Jesus’ criticism, merits attention.

Dan Batovici, "A Few Notes on the Use of the Scripture in Galatians," 287-301

This paper revisits the question of the function of the Old Testament references in the Epistle to the Galatians. The inquiry is largely focused on direct quotations which are each analyzed with regard to their specific function within the argument in which they are employed. A number of characteristics emerge from the analysis which will then be assessed against the solutions proposed in previous scholarship on the topic.

Στο τρέχον τεύχος του περιοδικού Sacra Scripta / In the current issue of Sacra Scripta

Eυχαριστώ τον αγαπητό συνάδελφο από το Πανεπιστήμιο του Βελιγραδίου Predrag Dragutinovic για την είδηση που ακολουθεί (vielen Dank, Predrag!). Στο τρέχον τεύχος του περιοδικού Sacra Scripta 2 (VIII) (2010) δημοσιεύονται τα εξής άρθρα βιβλικού ενδιαφέροντος. Να σημειώσουμε ότι το περιοδικό Scripta Sacra είναι το επιστημονικό όργανο του Κέντρου Βιβλικών Σπουδών του Πανεπιστημίου Babes-Bolyai (Ρουμανία):

• Martin Meiser, "Institution und charismatische Gemeindeleitung im frühen Christentum", 157-174
• Hans Klein, "Die Selbstverteidigung des Gottesgesandten bei Paulus und Johannes", 175-184
• Predrag Dragutinovic, "The First Miracle of the Son of God in the Gospel of Mark (Mark 1, 21-28). A Contribution to Mark's Christology", 185-201
• Stelian Tofana, "'Οι Πρεσβύτεροι' and 'οι επίσκοποι' in Paul's Discourse in Miletus (Acts 20, 17-35)", 202-217
• Georgel Rednic, "The Charismatic Character of Priesthood in the Pastoral Epistles", 218-236

Ένα νέο περιοδικό: Sacra Scripta

Από το ιστολόγιο του Mark Goodacre, NTGateway, πληροφορούμαστε την έκδοση ενός νέου περιοδικού βιβλικού περιεχομένου στη Ρουμανία.

Παραθέτουμε την ανακοίνωση, όπως την έστειλε ο Ulrich Luz:

Sacra Scripta

the new Romanian journal for Biblical Studies

edited by the Centre for Biblical Studies of Babes Bolyai Universität Cluj-Napoca

Executive editor: Korinna Zamfir

Editorial board: Gjörgy Benyik, Ioan Chirilla, Erik Eynikel, Marius Furtuna, Hans Klein, Lehel Lszai, Ulrich Luz, Sorin Martian, Janos Molnar, Tobias Nicklas, Zoltan Olah, Joseph Verheyden

Two issues of ca 120 pages per year.

Articles are accepted in English, German, French and Italian.

Among the authors of the years 2007/08 were Ioan Chirilla, Walter Dietrich, Marco Frenschkowski, Hans Klein, Johannes Klein, Ulrich Luz, Daniel Mihoc, Vasile Mihoc, David Moessner, Tobias Nicklas, Constantin Oancea, Armand Puig y Tarrech, Stelian Tofana, Gerd Theißen, Michael Tilly, Michael Wolter, Korinna Zamfir

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