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.

Zu den Reliquien der altkirchlichen Literatur, die bis heute der Forschung Rätsel aufgeben, gehört das knappe Papyrusstück P.Oxy. 1. 5, dessen erste Edition B. P. Grenfell und A. S. Hunt zu verdanken ist:

τιν..[

λoς τo πν(ε⋯ματo)ς τo⋯ πρoφητ;[ι

κo ⋯ κε⋯μνoς ⋯π' αὐτ

π[..]. […………]. ν, κα⋯

5 πλησθε⋯ς ⋯ ἄνθρωπoς ⋯κε-

νoς τῳπν(ε⋯ματ)ι τ ⋯γ⋯ῳ λα

λεκαθὼς ⋯ (κ;⋯ριo)ς βo;⋯λετε,

oὕτως φανερ`ν ἔστε τò

πν(εμ)α τς θειóτητoς. τó γ⋯ρ

10 πρoφητικóν πν(εμ)α τó σω

ματεóν ⋯στιν τς πρo

φητικς τ⋯ξεως, ὃ ἔστιν

τò σμα τς σαρκòς 'ἰ(ησo) χρισ(τo)

τò μιγ⋯ν τ ⋯νθρωπóτη

15 τι δι⋯ Mαρ⋯ας. ὅτι δ⋯

δoχ δεκτικóν ⋯στιν

Das auf den Prolog folgende Fragment des Evangeliums nach Johannes spricht über Johannes den Täufer. Dieses Fragment besteht aus zwei Teilen. Der erste dessen Inhalt uns die Person Johannes des Täufers vorstellt, erzählt von seinem Zeugnis vor den Abgesandten des Hohen Rates. Der zweite Teil des Fragments enthält das Zeugnis seinen Schülern gegenüber, und den Bericht von der Berufung der Schüler Christi. Hier wird auch definiert, wer Christus eigentlich ist.

The interpretation of 1 Cor 12.31–13.13 is thwarted by three problems. The most important obstacle is the obscurity of the genre to which this passage belongs, added to which are two minor riddles. The question of the function and meaning of the exhortation: ‘Zealously strive for the greatest gifts’ (12.31) as well as of the clause: ‘that I might boast’ (13.3) has not, as yet, been answered convincingly.

In seiner Studie ‘Jesu letzter Wille nach Johannes 17’ hat Ernst Käsemann ein Bild des Johannesevangeliums als das eines Dokuments einer Christo-logie des auf Erden schreitenden göttlichen Logos entworfen. Worte, die auf die Inkarnation hinweisen, wie 1. 14, deutet ernicht als Ausdruck der Selbsterniedrigung des Erlösers, sondern als ein Zeugnis seiner triumphie-renden Herrlichkeit, die die Barriere der Weltlichkeit überwindet und auch den sündigen Menschen erreicht.

The importance of the OT theophanies in relation to NT conceptions of the End has never been sufficiently realized. Again and again the prophets and psalmists spoke not merely of the Day of the Lord but they spelled this out in terms of a divine coming. Thus in Mic 1. 3 we read that ‘the Lord cometh forth out of his place, and will come down …’ Psa 96. 13 declares, ‘He cometh to judge the earth.’

By three things did Israel enter into the Covenant, by circumcision, and baptism and sacrifice. Circumcision was in Egypt, as it was written, ‘No uncircumcised person shall eat thereof’ (Exod. xii. 48). Baptism was in the wilderness just before the giving of the Law: as it is written, ‘Sanctify them today and tomorrow, and let them wash their clothes’ (Exod. xix. 10). And sacrifice, as it is said, ‘And he sent young men of the children of Israel which offered burnt offerings’ (Exod. xxiv. 5). And so in all ages when a Gentile is willing to enter into the Covenant, and gather himself under the wings of the Shekinah of God, and take upon him the yoke of the Law, he must be circumcised and be baptized and bring a sacrifice. As it is written, ‘As you are, so shall the strangerbe’ (Num. xv. 55). How are you? So likewise the stranger (or proselyte) through all generations: by circumcision and baptism, and bringing of a sacrifice. And what is the stranger' sacrifice? A burnt offering of a beast, or two turtle-doves, or two young pigeons, both of them for a burnt-offering. And at this time when there is no sacrificing, they must be circumcised and be baptized; and when the Temple shall be built, they are to bring the sacrifice. A stranger that is circumcised and not baptized, or baptized and not circumcised, is not a proselyte till he be both circumcised and baptized: and he must be baptized in the presence of three…. Even as they circumcise and baptize strangers, so do they circumcise and baptize servants that are received from the heathen into the name of servitude…. The Gentile that is made proselyte and the slave that is made free, behold he is like a child new born.

The key for conceptualizing both the Galatians' former pagan religion and an existence ‘under the Jewish law’ as ‘serving the στοιχεια’ (Gal 4.3, 9) lies in their characterization as ‘weak and impotent’ in Gal 4.9. As suggested by passages in the writings of Philo, the στοιχεια do not possess inherent creative power and thus are unable to solve the anthropological problem of sin. To overcome the passion of σαρξ, Philo suggests a process of forming and strengthening the immortal soul by way of the Mosaic law. Paul, by contrast, denies the renewing, life-giving power of the νομος and thus categorizes the law as στοιχεια του κοσμου.

The saying about the birds and lilies presents a challenge to the expected domestic roles of men, in providing food, and women, in providing clothing, opening the possibility that these duties can be neglected because of a higher priority. This challenge is relevant to situations reflected in other Q texts. The challenge is a threat both to a family's livelihood and to honor status. Evidence is presented showing that spinning and weaving have special importance in cultural models of the ideal woman and contribute to a woman's honor. This evidence broadens our awareness of the potential conflict with social norms in the birds and lilies passage.

Twice (John 4.29, 39), the Samaritan woman is said to have reported to her townspeople that a man had told her ‘everything’ she did. One may surmise that those whom she told knew rather well precisely what the things were that she had done, for they followed her urging to see this remarkably perceptive stranger. Precisely what did Jesus tell her that so moved her and others, and how did he go about it?

In recent studies of the parables, including some of those dealing with the judge and the widow, there has been an overemphasis on philosophical-theological and existential meaning. At the same time, there has been a lack of concern for the writers' vocabulary, methods when dealing with sources, and style and literary methods as these things relate to the study of parables. Such things, rather than the meaning of the parable, are my primary concern in dealing with the parable of the judge and the widow.