Scielo RSS <![CDATA[In die Skriflig ]]> vol. 50 num. 3 lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>Narrative asides in the narrative of the book of Revelation to John</b>]]> Concerning the language (le parole) of the narrative of the book of Revelation, many ignorant and negative remarks have been thrown around. Therefore, to properly excavate the deadly accurate meaning of the narrative of the text requires narratological knowledge and skills from the informed linguist and exegete. Every hint of information to lighten up the text is very important. In the dramatic narrative of the book of Revelation we find most valuable references which have to be taken into consideration in analysing the text. They are called narrative asides, inter alia to awaken emotion in the reader, provide semantic explanations, give functional meaning to the sequence of the narrative or can just be causal. Combined with vocalisation these narrative aside enables the linguist and exegete hermeneutically to a better understanding of the message of Revelation and 4 Esra. The narrative of 4 Esra is chosen as a comparable and contemporary narrative to put the narrative of Revelation even more into narratological perspective. <![CDATA[<b>Justice and justification - A perspective from the letter to Philemon</b>]]> In this article, the letter to Philemon is investigated from an angle that has not received much attention thus far, namely from a forensic perspective. In order to investigate this issue, the letter is interpreted against the legal background of its time. The investigation begins with a brief discussion of the status of Onesimus. It is argued that the best way to understand the situation within which the letter originated is to accept that Onesimus had left Philemon's household in order to ask Paul to intervene on his behalf. This is followed by a brief overview of the most important legal aspects regarding slavery in Paul's time. Against this background, Paul's strategy in the letter is then scrutinised. It is argued that Paul complied with all the legal requirements in his letter. However, it is then also shown that Paul went beyond existing legal requirements, because he was aware of a better kind of justice, the justice of God, or in Paul's own terminology, the justification of God. <![CDATA[<b>Ezekiel in the New Testament</b>]]> In studies of the use of the Old Testament in the New Testament, the book of Ezekiel has not received much attention, with Revelation the exception to the rule. In these studies, the focus has shifted from the use of quotations and allusion to the issue of intertextuality. This article discusses the use of Ezekiel in the four Gospels and Acts, in the letters of Paul, in Hebrews and the general epistles. There are only two clear quotations of Ezekiel in this corpus, namely in 2 Corinthians 6. The text of Ezekiel quoted or alluded to in the New Testament usually agrees with the Greek Old Testament, with an important exception in Jude verse 12. Although the evidence is not very strong, it seems as if the section of Ezekiel 36 lacking in Papyrus 967 was known to (some of) the New Testament authors. The two quotations in 2 Corinthians are used in a typical Pauline manner as part of a series of quotations used for contemporary application, in which the original context does not play an important role. There are quite a number of allusions to Ezekiel in the rest of the corpus. The metaphor of the shepherd in Ezekiel 34 and 37 is very important for the depiction of Jesus as the (good) shepherd in the New Testament. The importance of hook-term connections has been indicated for linking different passages together, including passages from Ezekiel. Although Ezekiel was not used as much as books like Genesis, Psalms and Isaiah, there are enough indications of its use in the corpus that was studied.