In different ways and with quite different outcomes Dunn, Mournet, Baum, and Burkett invoke practices associated with orality and writing in the ancient world to call into question all or some aspects of the Two Document Hypothesis and to build rationales for alternative source hypotheses. In a criticism of their appeals to ancient media this essay works out the significance of cultural practices associated with orality, writing, and memory for further work on the synoptic problem, especially as regards the uneven patterns of variation and agreement in the tradition.

The prophetic concept of a new covenant appears to be the key to the question of how the Gospel of Matthew depicts the life of believers in obedience to the commandments of God. This is made possible by the fact that God forgives all sins and puts his Spirit in the hearts of people, so that they are enabled to fulfil his will. Even though the new covenant is hardly mentioned in Matthew's Gospel, that is because it is written to a community of baptized believers in which the new covenant is presupposed as the foundation of their Christian life.  The essential obligation also to forgive others is stressed in 6.14–15 and in the parable of the unforgiving servant (18.23–35), and the necessity of heart-transformation can be seen besides in the Matthean use of the metaphor of the heart.

This article examines the textual arguments offered for and against the reading Jesus Barabbas in Matthew 27.16–17. While siding with the position that the longer reading, Jesus Barabbas, stood in the original text of Matthew's Gospel, this article argues against the tendency of scholars to deduce from the longer reading that a historical figure called ‘Jesus’ with the patronymic ‘Barabbas’ was released by Pilate, and that this man's name was suppressed by Christian tradition out of reverence for the name Jesus.

This article argues that πυγμῇ in Mark 7.3 is not as mysterious as much of the history of scholarship has suggested. It seems clear that πυγμῇ reflects a known purity practice in early Jewish law concerned with using the minimal amount of water required for hand-washing. The hand would be sufficiently relaxed in order that an economic use of water poured on it could seep through the fingers to cover enough of the hand required for proper purification. The literal translation ‘fist’, at least with the sense ‘in the form of a fist’, is the most obvious translation of πυγμῇ when placed in the context of hand-washing law.

The Graeco–Roman bios depicts its characters through elements of narrative construction. In order to show that it is worth noting those elements within the Gospel of Luke we use an episode in the infancy narrative (Lk 1.39–45) in which the main character at first sight seems to be absent. The semantic and narratological analysis of the figurative elements opens access to the normative ‘presence’ of Jesus, thereby furnishing fresh insights into the narrative mode of Lukan christology.

A number of motifs found in ancient Jewish accounts of the heavenly throne room appear in the Epistle to the Hebrews. These elements include the throne of God, the temple veil, the glory of God, and participation in angelic worship. Though in ancient Jewish texts they are all depicted as presenting nearly insurmountable obstacles to the presence of God, the author of Hebrews transforms these conceptions, and instead depicts them as encouraging, facilitating, and even ensuring access to a welcoming God. This is especially apparent in the passages promoting the author's ultimate hortatory goal: the community's entry into the heavenly sanctuary (2.5–10; 4.14–16; 6.18–20; 10.19–23; 12.22–24).

The Epistle of James is not commonly seen in relation to early Christian common meals. At the same time, the work is preoccupied with the common life of an early Christian community, which in turn was, generally speaking, closely related to the way in which it celebrated its meals. In other words, ethics, ecclesiology, and etiquette were closely related. Based on this consideration, this essay attempts to relate aspects of the epistle to symposiastic conventions as they were known in the first-century Mediterranean world.

1 Peter 2.4–10 is a significant passage within the letter, rich in material from the Jewish scriptures. Verse 9 is particularly significant for the construction of Christian group-identity in that it uniquely applies three words from the vocabulary of ethnic identity to the Church: γένος, ἔθνος, and λαός, widely translated as ‘race’, ‘nation’, and ‘people’. A survey of these words in pre-Christian Jewish literature (especially the LXX), in the NT, and in other early Christian literature, reveals how crucial this text in 1 Peter is to the process by which Christian identity came to be conceived in ethnoracial terms. Drawing on modern definitions of ethnic identity, and ancient evidence concerning the fluidity of ethnic identities, it becomes clear that ‘ethnic’ and ‘racial’ identities are constructed, believed, and sustained through discourse. 1 Peter, with both aggregative and oppositional modes of ethnic reasoning, makes a crucial contribution to the construction of an ethnic form of Christian identity.

This article argues that ‘the commandment’ in 1 Timothy 6.13–14 refers to almsgiving. This shows that verses 11–16 are not an intrusion into a discussion of the proper use of wealth, but an integral part of the author's argument in 6.6–19.