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The stichometric list inserted into the sixth-century Codex Claromontanus presents a NT list of 27 books, but not the familiar canonical collection. Alongside one OT (Judith) and five NT titles (ad petrum prima, Barnabas, the Shepherd, the Acts of Paul, and the Revelation of Peter) horizontal dashes have been placed, which are commonly said to denote secondary status. A history of misunderstanding surrounding these obeli, originating with Tischendorf in the nineteenth century, has obscured the stichometry's role in the history of the NT canon. This article traces that history, showing that the later addition of the obeli indicates precisely the opposite of what has often been claimed of the stichometry – that it should resemble nearly or exactly the later-canonized NT list. Rather, the original inclusion of four alternative scriptural texts in the stichometry indicates a lasting interest in such texts and the continued elasticity of the NT canon. [ABSTRACT FROM AUTHOR]

A new aspect is added to the discussion of the unity of 2 Corinthians: stichometric analysis. Application of the ancient standard line for prose texts, the stichos of fifteen syllables, reveals that the two great apologias in 2:14-7:4 and 10:1-13:10 are of the same length, and the section 8:1-9:15 is exactly half of that. In fact, the letter as a whole appears to be composed in a uniform way. This conclusion contradicts the several hypotheses dividing the epistle into different parts written at different times. Arguments presented to justify these divisions are contrasted with counterarguments supporting the epistle's integrity. [ABSTRACT FROM AUTHOR]

The disposition of Hebrews is analyzed in terms of literary structure and significant proportions. The discussion of differing proposals for the letter leads to an outline of five main parts. Two christological sections (1:1–2:18; 7:1–10:18) alternate with two hortatory ones calling to faith (3:1–6:20; 10:19–12:29), then follow general exhortations (13:1–21), finally an epistolary appendix (13:22–25). The stichos of 15 syllables is introduced as the ancient standard measure of Greek prose. Counting stichoi in Hebrews reveals remarkable proportions seemingly due to intentional disposing. The letter's first main part, for example, is half the size of the second one, and both together half the size of the whole. All results of the structural and stichometrical analysis are then condensed in a tabular outline. [ABSTRACT FROM AUTHOR]

PAM 43.680 frag. 46 provides the first textual evidence of a manuscript with Psalm 41 among the Qumran scrolls and offers an additional example of stichometrically arranged psalms with one-colon lines. [ABSTRACT FROM AUTHOR]

Psalm 23 is one of the most widely beloved and commonly quoted poems in the corpus of biblical literature. Recently, this psalm has come under scrutiny, particularly from James Kugel, for its apparent lack of adherence to theoretical rules of Hebrew poetics. This study presents a thor-ough examination of Psalm 23 in order to establish its versification and poetic principles. This paper first addresses stichometry, establishing a working hy-pothesis of the psalm’s lines and cola, and the poet’s guiding principles of sti-chometry. The study then discusses versification, exploring thematic and sty-listic units which demonstrate the division of Psalm 23 into strophes. Finally, based on the established stichometry and versification, this paper will look at the poem’s macrostructure, its internal logic, and how these are used to create a central theme and coherent narrative. [ABSTRACT FROM AUTHOR]

In this article, a stichometric and poetic analysis of Psalm 52 is offered which forms the basis for a description of the character of the rich but crooked antagonist and the pious protagonist in the psalm. The profile of the pious in the psalm emerges largely as the inverse of the inclination and actions of the arrogant, rich antagonist who is addressed in the greater part of the psalm. The psalm is also read and interpreted against the background of the book of Psalms as a whole to argue that Psalm 52 is actually describing the opposition between the righteous and the wicked as it is typically found in Wisdom psalms. [ABSTRACT FROM AUTHOR]

Psalm 26 is interpreted by the majority of scholars as a cultic psalm. This has limited research on Psalm 26. There are clear traces of sapiential influence in Psalm 26 concerning its intricately well-thought concentric structure as well as various wisdom connections. This study will however focus on the structure as well as on the core wisdom theme of walking the way of Yahweh. This opens up interpretation possibilities for Psalm 26 and it also indicates that Psalm 26 is a literary creation belonging to the Persian Period. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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Copyright of Art / Umění is the property of Institute of Art History of the Academy of Sciences of the Czech Republic and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper presents an alternative interpretation and reconstruction of ensemble a from the Strasbourg papyrus of Empedocles, P. Strasb. gr. Inv. 1665-1666 , first published by A. Martin and O. Primavesi in 1999. I claim that Martin and Primavesi's working hypothesis for the reconstruction of lines a (ii) 3-17, upon which most of their individual supplements rely, is wrong, and that the doctrinal implications they draw from it are unfounded. Against them, I propose an alternate reconstruction of the text. If correct, two consequences follow from my alternative. First, it presents further reasons to reject a controversial variant reading revealed by the papyrus, retained by the editors, and the "we" of my title. Second, it provides new support for the role of chance in Empedocles' cosmic cycle, a theme largely ignored in modern scholarship on Empedocles. [ABSTRACT FROM AUTHOR]

The article presents an examination into the interpretation of the Old Testament book of Isaiah 28:16, discussing the depiction of God's foundation in Zion as referenced in the passage. Topics addressed include technical difficulties in the interpretation of the central theological affirmations in Isaiah and the textual and stichometric questions regarding the original version of the verses.

The article explores the parallel word pair of "house" and "city" found in the Old Testament passage of Psalm 127:1. Topics addressed include the stichometry of Psalm 127:1, an overview of the usage the house and city parallel pair in Babylonian and Sumerian literature, and examples of poetry in which the lines containing the pair display synonymous parallelism.