On salt que la liturgie latine de la fête de l'ascension, faisant unlégitime usage de la typologie, utilise le ps. lxviii (lxvii). 19a et y insère le nom Christus pour faire exprimer clairement au texte l'événement de l'ascension du Seigneur Jésus; elle fait chanter à làEglise: ‘Ascendens Christus in altum, alleluia, captivam duxit captivitatem, alleluia!’ Le même verset du psaume est cite en Eph. iv. 8, mais avec des transformations intentionnelles qui pourralent bien signifier une application du psaume différente de celle de la liturgie.

Der bekannte Satz, da² kein Meister vom Himmel fällt, gilt auch für den Exegeten. Zur Erlernung dieser höchst verwickelten Aufgabe bedarf es eines erfahrenen tüchtigen Lehrers, weicher sprachliche Kenntnisse, hermeneutisches Vestandnis und geschichtskritischen Sinn in gleicher Weise in sich vereinigt. Von Walter Bauer darf man sagen, da² er als historisch kritischer Forscher durch gründliche Werke ausgewiesen ist, vom Leben Jesu im Zeitalter der neutestamentlichen Apokryphen angefangen bis zu seinem lange Jahre nicht sehr beachteten, aber in letzter Zeit stark diskutiertem Werk über Rechtgliubigkeit und Ketzerei im ältesten Christentum.

The Veronese manuscript LI (49) includes twenty-four homilies by the Arian Bishop Maximinus. Most of these were furnished with marginal notes in Gothic, said to be contemporary with the Latin text of the fifth/sixth century, giving a brief indication of the subject of the homily. Twelve of these marginals are still more or less legible.

Tό κατέχξον οιδατε schrieb Paulus in seinem zweiten Briefe nach Thessalonich: seine Gemeinde kannte die geheimnivolle Kraft, die den Gang der letzten Dinge noch aufhielt. Dagegen sieht sich der Exeget, dem statt der Kenntnis em Rätsel geblieben ist, eher mit Augustin zurn Geständnis genötigt: ‘Ego prorsus quid dixerit (sc. Paulus) me fateor ignorare.’1

The purpose of this paper is to examine, so far as may be done in brief compass, the New Testament echoes and allusions in the Gnostic Gospel of Philip discovered at Nag Hammadi.1 These echoes and allusions are fairly numerous, although not always easy to detect. In some cases, indeed, what appears to one scholar a clear and unmistakable echo may to another seem quite insignificant. To take but two examples, when we read ‘Then the slaves will be free, and the captives delivered’ (133. 28–9 Labib), are we to think of Luke iv. 18? Or Rom. vii. 23? Or of Eph. iv. 8? Does a contrast of slave and son, with a reference to inheritance in the context, of necessity indicate a knowledge of Gal. iv. 7? As it happens, there is other evidence for the author's knowledge of three at least of these four books, and possibly for the fourth.

The attempt to get behind the gospel record back to the authentic words and acts of Jesus has occupied many scholars of this generation. This has come about because of a scepticism regarding the historical value of the sayings as recorded, and has often concluded by assuming that the New Testament throws light only on what the early Christian community believed Jesus said rather than on what he did say. It is not the writer's intention to belittle the problem, but to suggest it may be approached from a fresh angle. This article seeks to show that in one respect at least the words of Jesus, as recorded in the gospels, are of a distinctive character, especially when compared with the editorial comments of the evangelists, and hence the form of the first may not be as dependent on the evangelists and the early church as sometimes claimed.

The GospeJ of Truth is by no means a simple text, either to translate or to understand. Some passages indeed have so far resisted the united efforts of those who have set their hands to the task of translation and interpretation, and this is particularly true of the four Cairo pages, recently published by Messrs Rascher of Zürich in a format to match the original Luxusausgabe of 1956 1.

The object of this article is to examine what the author of Hebrews implied in the conception of ‘Offering’.

In one of the oldest strata of Gospel tradition and within the brief compass of three verses (Mark xv. 43, 46, 47), there is an intriguing possibility that we have in the account of Christ's entombment an echo of his birth-story.