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This article analyzes the early reception history of 2 Peter 3:15–16. The reception historical work is carried out with a focus on two questions that remain central to the exegesis of the passage: (i) whether or not there is a critique of Paul in this text and (ii) what 2 Peter is referring to when it says that there are some things in Paul’s lette...
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Some argue that Hebrews employs Psalm 8,6a—“You made him for a little while below the angels”—to serve the divergent ends of describing Jesus’ degradation and humanity’s exaltation. Against this view, this article argues that Hebrews applies these words more analogously to describe a temporary inferior status below angels for both Jesus and humanit...
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Scholars have long recognized significant similarities between Plato’s Phaedo and the Gospel of Luke. However, the absence of convincing evidence confirming that Luke was acquainted with Phaedo has prevented scholars from asserting that he drew directly from Plato’s dialogue. Notably, previously overlooked are the remarkable resemblances between th...
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The article examines the meaning of the words Ναζαρέτ and ναζωραῖος in the Fourth Gospel. It argues that the first word plays an important role in the incarnational logic of the Gospel, while the second word is significant for John’s Christology. Through the literary device of reader entrapment, John corrects the reader’s initial misjudgement that ...
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The article addresses the meaning of the two notions of God’s and human δικαιοσύνη (‘justice’) as employed in Rom 3.21–5.11. Special focus is given to the function of God’s χάρις (‘gift’) and the resulting πίστις (‘trust’) in chapter 4. The core text of 3.21–5.11 is first situated within the argument of Rom 1.18–8.39 as a whole, with summarizing an...
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Critical editions, translations, and scholarly discussions typically treat Luke 20,18 as a separate logion from the preceding quotation from Ps 118 (MT; LXX 117) in Luke 20,17 that ends Jesus’ telling of the parable of the wicked tenants. Despite its separation from the quote, scholars have typically seen in the line allusions to Isa 8,14–15 and Da...
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The Abraham tradition in the Old Testament is considered a source of Pauline universalism. The outstanding contribution made by early Jewish interpretations of Abraham, however, has been largely overlooked to date. Hymnal and liturgical texts of early Judaism provide further background about this character. Therefore, three central aspects of the a...
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The brief account of an inheritance dispute between brothers in Luke 12,13–15 marks a turning point in the broader discourse of Luke 12,1–34 and also serves as an introduction to the subsequent parable of the rich fool (12,16–21). The purpose of this study is threefold. First, a careful analysis of the scene shows how Luke employs the legal institu...
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According to the traditional perspective, the early Christians refused to continue with the temple sacrifice. Christ on the cross had already atoned for all sins. Recently, other scholars, especially those belonging to the Radical New Perspective on Paul (or “Paul within Judaism” research), have argued instead that Paul carried on with temple worsh...
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This note refutes a recent proposal that κόσμος in the phrase τὰ στοιχεῖα τοῦ κόσμου (“the elemental constituents/principles/spirits of the world”) in Gal 4:3 is a reference to the foreskin.
