This study offers a fresh look at the syntax of Revelation 22:2a based on a close reading of the text and analysis of grammatical patterns in biblical and wider Graeco-Roman literature. This article examines: 1) the history of interpretation concerning the punctuation of Revelation 22:2a; 2) relevant grammatical patterns in biblical and wider Graeco-Roman literature; and 3) the implications of these findings for the punctuation, syntax, and translation of Revelation 22:2a.
Why does Paul talk about πίστις, usually translated as ‘faith’, coming and being revealed in Galatians 3:23-25? The traditional approach saw this referring to the way or era of faith that superseded the law. Numerous scholars, however, have objected that faith was a reality before the coming of Christ, and therefore πίστις must have a different referent. Alternative views have emerged, which variously interpret πίστις in 3:23-25 as Christ, Christ’s faithfulness, both human faith and Christ’s faithfulness, the gospel, or an objective apocalyptic event. Each of these is examined, and each has problems, including linguistic issues, and semantic overloading. Paul sees the coming of faith-in-Christ as an eschatological event. He distinguishes between the era of law and the era of faith, so that faith, and not the law, is what constitutes relationship to God in the new creation. Paul is employing the rhetorical device of personification, common in the ancient world, by which an impersonal entity is granted human characteristics. Scripture, sin, law, and faith are all personified in a grand cosmic drama. This personification, however, does not change the basic identity of the characters. Faith personified is still faith.
Included among the lines of the Priestly Blessing is the prayer that 'the LORD [would] cause his face to shine upon you' (Numbers 6:25), at least as it is often translated. This prayer has a small number of echoes in the rest of the Hebrew Bible with sufficient similarity to suggest something like a formulaic usage, and enough difference to raise questions about the meaning of the saying in each of its contexts. Beyond this, how should this anthropomorphism be understood? What does it mean for God's 'face' to 'shine': is this a simple, transparent metaphor? Or does its elucidation require some deeper investigation? This exploration of the 'shining face' of the Deity further attempts to make a contribution to a (Christian) theology of 'divine light', for which previous accounts have tended to ignore this potentially illuminating set of texts.
This article considers the parable of the Good Samaritan within the framework of Luke’s concern with the restoration of a united kingdom of Israel. This long-anticipated reintegration of North and South, Samaritan and Jew, through the exercise of God’s compassion, parabolically demonstrated in the actions of a merciful Samaritan, and evidenced in the Samaritan responses to Jesus and the apostolic proclamation in Luke-Acts, is to be reflected in the brotherly compassion to which God’s one people are called.
