Volume 114, Issue 1

This article examines an aspect of Matthew’s unique reference to Bathsheba that is often neglected in discussions of the women in the genealogy, namely the position of this genealogical annotation within the three-part generational structure of Matthew’s genealogy (Matt 1,17). It will be argued that consideration of the structural position of this annotation points to its intentional multivalence. Matthew refers to Bathsheba as “she of Uriah” to create conceptual and structural connections with multiple components of Jesus’s genealogy. To develop this thesis, the article discusses the integrated narrative function of Matthew’s genealogical annotations, examines the distinct structural position of “she of Uriah” within the genealogy, and demonstrates how its multivalence sharpens contemporary readings of the women in Matthew’s genealogy.

The widespread tendency to see money as primarily or even exclusively negative in Luke deserves critical scrutiny. On the contrary, it can be shown that Luke views money with a clear-eyed realism, including a broad acceptance of the role that money plays in everyday human life. On the parabolic level, the importance of money is recognized even beyond its necessity for ensuring immediate survival, and monetary institutions such as earning interest or money changers are used as analogies. Even in texts with critical perspectives on money, no purely negative assessment is given. The significance of Luke’s nuanced perspective on money is shown by the light it sheds on our understanding of the parable of the Dishonest Manager.

The text of Luke 11:41 seems to indicate a Halakhic rule according to which alms-giving causes purity. There is no textual evidence for such a rule in known Jewish traditions. An alternative translation is possible which helps us better understand Luke 11:41 within Jewish tradition.

Paul’s ἐν Χριστῷ phrases have long caused much investigation among scholars, yet no consensus has been reached as to what they mean and how the apostle came to speak of the relationship between believers and Christ in this way. This brief survey shows that the philological background of Paul’s “being in Christ” phrases lies in the largely analogous Greek phrase ἔν τινι εἶναι which expresses dependency of something or someone on something or someone else. Various passages from the archaic up until the imperial period that have received no attention so far demonstrate this. In Paul, the concept of dependency in connection with ἐν Χριστῷ phrases particularly comes to play in Rom 1–8.

The essay aims to show the structure and inner coherence of 2 Corinthians 8–9 by analyzing two features of the text that hold it intimately together: 1) Paul’s use of chronological narration in 8,1–7, 8,16–24, and 9,1–5 and 2) his focus on rhetorical ‘you concern’ (in a manner that is explained) in 8,9–15 and 9,6–15. In the latter context, it is argued against previous scholarship that Paul’s rhetorical concern differs quite strongly in 8,9–15 and 9,6–15. Throughout, it is argued that chapters 8–9 play an important role as part of Paul’s overall aim in the letter as a whole: to prepare for his own forthcoming visit to Corinth.

The meaning of the phrase τὰ στοιχεῖα τοῦ κόσμου in Gal 4,3 has been debated for nearly two millenia. A new understanding of Paul’s utilization of the term τοῦ κόσμου is considered in this essay. In addition to ὁ κόσμος meaning “the world” in Gal 4,3, an argument can be made that ὁ κόσμος is a reference to the “adornment” of the penis (i. e., the foreskin). The lexicographical evidence supports this reading. In other words, the reference to κόσμος in Gal 4,3 is an additional critique of the Galatians’ decision to circumcise the male members of their communities.

Almost all current translations of 2Tim 1:7 understand σωφρονισμός in this verse as a synonym of σωφροσύνη. So do authoritative recent commentaries and dictionaries. This paper demonstrates that word formation makes this unlikely and that σωφρονισμός is never used synonymously with σωφροσύνη in ancient Greek literature. It is shown that the usual meaning of “making someone σώφρων” is possible and appropriate for 2Tim 1:7. A survey of ancient translations and interpretations of the verse by ancient Christian writers shows that most of them also consider this meaning possible and obvious.