(37) For the origin of this title, see above no. 2. Today in certain circles there is a tendency to use “First Testament” to avoid any negative connotation attached to “Old Testament”. But “Old Testament” is a biblical and traditional expression which of itself does not have a negative connotation: the Church fully recognises the importance of the Old Testament.
(45) Cf. the document of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church, I.C.2.: “Approach through Recourse to Jewish Traditions of Interpretation”.
(52) The word lordis usually put in capitals here since the Hebrew text has the unpronounced tetragrammaton YHWH, the proper name of the God of Israel.
(93) Applied to God, this title is found only once in the Gospels (Lk 1:47), never in Acts or in the uncontested Pauline Epistles; it is applied to Jesus, twice in the Gospels Albuquerque escort girl (Lk 2:11; Jn 4:42), twice in Acts (Ac 5:31; ), once in the uncontested Pauline Letters (Ph 3:20).
(94) The First Letter to Timothy applies the title only to God, three times (1 T 1:1; 2:3; 4:10); the Second applies it only once to Christ (2 T 1:10); the Letter to Titus applies it three times to God (Ti 1:3; 2:10; 3:4) and three times to Christ (Ti 1:4; 2:13; 3:6). The Second Letter of Peter applies it only to Christ, together with the title Lord (2 P 1:1,11; 2:20; 3:2,18).
(115) Ac ; 18:6; . In the Gospel of Luke, the episode of Jesus’ preaching at Nazareth already presents the same type of structure as Acts -45 and -22: Jesus’ universal outlook provokes hostility on the part of his townspeople (Lk 4:23-30).
(145) Decalogue Ex 20:1-17; Dt 5:6-21; Covenant Code Ex 20: 22-; the collection of Ex 34; Deuteronomic Law Dt 12-28; Holiness Code Lv 17-26; Priestly Laws Ex 25-31; 35-40; Lv 1-7; 8-10, 11-16, etc.
(151) For example, the legislation concerning the freeing of slaves: Ex 21:2; Lv ; Dt ; cf. Is 58:6; 61:1; Jr 34:8-17.
The title Saviour is given to God in 2 S 22:3; Is 43:3; ; , as well as in other texts
(164) Sabbath: Gn 2:1-3; Ex 20:8-11; sabbatical year: Lv 25:2-7, 20-22; jubilee year: 25:8-19; feasts: Ex -17; Lv 23; Dt 16:1-17; Day of Atonement: Lv , 27-32.
(199) Ph 2:6-11; Col 1:15-20; 1 T 3:16. The hymn in Ep 1:3-14 glorifies the Father for the work accomplished “in Christ”.
(204) Cf. above note 169 and Ps 40:7-9 quoted and commented on in Heb 10:5-10; Ps 50: 13-14; 51: 18-19.
(214) The golden calf episode is the first narrative episode after the conclusion of the covenant. The intermediate chapters (Ex 25-31) are legislative texts.
(305) The New Testament never calls the Church “the new Israel”. In Ga 6:14 “the Israel of God” very likely designates Jews who believe in Christ Jesus.
Later 2 M presents Jeremiah in the nether world as “the friend of his brothers, who prays much for the people”
(312) In the second century, the story of the martyrdom of Polycarp witnesses to the “habitual” willingness on the part of Jews in Smyrna to cooperate in putting Christians to death, “Martyrdom of St Polycarp” XIII,1.
(322) This tendency continues to manifest itself: the responsibility of the Nazis has been extended to include all Germans, that of certain western lobbies to include all Europeans, that of certain illegal immigrants to include all Africans.
(323) Luke notes that “a great multitude of people” followed Jesus (), of whom the greater part were women “who beat their breasts and wailed for him” (ibid.). After the crucifixion, “the people stood watching” (); this watching prepares them for conversion: at the end when “all the people who had gathered to witness this sight and saw what took place, they beat their breasts and went away” ().