This essay argues that the common understanding of imperial divine sonship among biblical scholars can be reframed by emphasizing the importance of adoption in Roman society and imperial ideology. A case study from the Gospel of Mark—the portrayal of Jesus' baptism—demonstrates some of the pay-off for reading the NT with a newly contextualized perspective on divine sonship. Through engagement with diverse sources from the Hellenistic and Roman eras, the dove will be interpreted as an omen and counter-symbol to the Roman eagle, which was a public portent of divine favor, election, and ascension to power.

On the basis of a concise definition of the literary form of a summary/Summarium/sommaire that has to be distinguished from epitome (e.g. Mk 1.14f.; 8.31) or ‘Geschichtsabriss’ (cf. Acts), this contribution analyzes the literary and theological function of all three summaries that can be found in Mark 1–6 (1.32–34; 3.7–12; 6.54–56). By these summaries the author of the Markan Gospel not only provides a macro-textual structure for his narrative, but also gives a theological interpretation and a narrative emplotment of Jesus' Galilean ministry, and thus carries forward essential parts of the Gospel story.

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.

The Benedictus is Luke's own composition. Its syntax is perspicuous, provided that 1.71 is understood as zeugma and 1.73 as hyperbaton. It has three parts in 3 + 5 + 5 double lines; their topics are eschatological (1.68–70: messianic hopes), ecclesiological (1.71–75: God's covenant) and soteriological (1.76–79: remission of sins). The oath sworn to Abraham and granted to ‘us’ (1.73) forms the centre. The hymn originates in Luke's sophisticated theological reflection, his knowledge of LXX, and his literary skill which is confirmed by the stichometric proportions of the passage.

Far from being the banality suggested by commentators, John's use of the vocabulary of ‘goodness’ for Jesus (ἀγαθός and καλός) is christologically significant. It points to Jesus' unity with God. The Johannine treatment of Jesus' ‘goodness’ and interpretation of the Shema contrasts with and complements the Synoptic treatment of these themes in the rich man pericope (Mark 10.17–22 parr.).

The brokerage relationship has been applied as a model to various passages in the NT. Surprisingly, only a few have applied it to the Pauline corpus. Among them is Stephan Joubert, who uses the model to reach a very hierarchical conclusion on Paul's apostleship in the Corinthian Correspondence. Against Joubert, this essay will demonstrate that, when the brokerage model is applied to 2 Cor 1.3-11, a characteristic relational pattern in the economy of grace emerges, one which is marked by interpersonal solidarity and a mutual channelling of χάρις. This discovery, however, only emerges once the ‘unfitting’ nature of the model is acknowledged.

Hebrews 1.5-14 has proved difficult to integrate within the author's larger literary project. More recent scholarship has emphasized rightly that the catena centers upon the Son of God's royal enthronement, but the question as to why the author should begin his argument this way has yet to be answered. In this essay I argue that the event which the catena describes, namely the Son's enthronement to the heavenly world, is critical for the entire logic of the author's argument regarding how humanity's salvation is accomplished. The likelihood of this conclusion is bolstered by the rarely recognized inclusio between 1.5-14 and 12.18-29. Finally, I briefly examine four texts which suggest that the author envisions the Son's narrative, particularly his entrance into God's heavenly realm as described in 1.5-14, as a soteriological necessity, and pattern, for humanity.

In a recent article, Goodrich has revived the thesis of Theissen, that Erastos, the οἰκονόμος τῆς πόλεως (Rom 16.23), held the office of quaestor when Paul met him in Corinth. This article, however, argues that the municipal office of quaestor did not exist in Corinth.