Die narrative Analyse von Joh 5 läßt thematische Wechsel und Sprünge im narrativen Fluß erkennen. Zudem zeigen einige Partien starke Affinitäten mit der erzählerischen und theologischen Konzeption des Johannesevangeliums, so daß sich eine Entwicklung der Heilungs-geschichte in drei Phasen differenzieren läßt.

In this study Golgotha is defined as the area of a disused quarry, west of first-century Jerusalem. The site of the crucifixion of Jesus and the. site of his entombment are distinguished as separate localities within this region. It is proposed that while Jesus was executed close to Gennath Gate and two main roads, he was buried some 200 m. further north in a more isolated area. Addressing archaeological and historical evidence, the author reconsiders her previous scepticism regarding the traditional tomb of Jesus, and proposes instead that it may well be authentic, though she renews her argument for the localisation of the crucifixion further south.

The phrase ‘sons and daughters’ in 2 Cor 6.18 provides the only instance of θυγάτηρ in all of the letters ascribed to Paul. It is argued that (1) the OT allusions in vv. 16–18 are from similar contexts of warning against combining the worship and service of God with that given to other gods, with (2) v. 18 being an echo of Deut 32.19, another instance of Paul's use of Deut 32. (3) Another influence is the OT practice, unlike that of the NT, of predominantly using both ‘sons’ and ‘daughters’ in parenting and family contexts.

This article, a rejoinder to a recent article in this journal by A. B. Luter and M. Lee, responds to their presentation of a macro-chiastic analysis of Philippians by examining two issues. The first is the use of chiasm in recent New Testament study, where it is shown that there is a lack of methodological rigour in explication of the concept. The second scrutinizes analyses of Philippians using chiasm with regard to three areas: macro-chiasm as a method, the nature and quality of macro-chiastic claims regarding the structure of Philippians, and its possible use in determining the literary integrity of Philippians.

Revisionists have argued that no empire-wide persecution of Christians occurred in the late first century and that Domitian was neither a persecutor of Christians nor an evil, incompetent ruler. This essay agrees with those points but also argues that a closer examination of extant Roman and Christian late first/early second century writers demonstrates that Christians were held in low esteem and suffered in Roman society because of their religious convictions. This study argues that Revelation was a Christian response to religio-political pressures by indigenous Asian pagans upon Christians to conform to traditional social practices in Roman Asia.

Anders als früher wird der erste apokalyptische Reiter (s. Apk 6.1–2) in unserem Jahrhundert (u.a.: W. Bousset; M. Rissi; A. Kerkeslager) oft als negative Gestalt begriffen (I). Wichtige Argumente sprechen gegen diese jüngere und für die ältere Sicht. Synchron (II) ist zunächst das Vokabular geltend zu machen, nämlich zumal das intransitive ṿιкόλεụкό ς; auβer-dem unterscheidet sich das zu diesem Reiter Ausgeführte auch struk-turell erheblich von den Formulierungen hinsichtlich der folgenden Pferde (vgl. bes. 6.2,4 mit der Entgegensetzung in 12.1,3). Überdies gilt diachron (III): Apk 6.1–8 weist deutliche Entsprechungen zu Theo-phanieschilderungen auf, und da hat haufig der positive Aspekt des Erscheinens Gottes vor negativen Phänomenen seinen Platz (s. z.B. Hab 3LXX; äthHen 87–9).