"Homo reciprocus": Seneca, Paul and benefaction Reciprocity was basic to most forms of social interaction in the ancient Mediterranean world. Any exchange of services/gits was based on the principle that the obligations incurred between two parties required an adequate response. In his ethical treatise on beneit exchange, "De beneficiis,"Seneca presents an idealistic reinterpretation of the basic tenets of benefaction by providing a "lex vitae", a law of conduct, according to which the giving of beneits becomes an intrinsically rewarding experience in itself. On his part, the apostle Paul conceptualises his "ecumenical" collecion for the Jerusalem church in terms of the principles inherent to beneit exchange in the Graeco-Roman world. He involves his communities as beneiciaries in the reciprocal relationship between himself and Jerusalem. In Romans 15:25-31, when the acceptance of the collecion hangs in the balance, Paul reinterprets the reciprocal relationship with Jerusalem in terms of altruistic Christian principles. From this new angle of incidence his churches are presented as having successfully completed the collection since they unselishly fulilled their moral duies towards the latter.

This article deals with the history of the Department of New Testament Studies at the University of Pretoria from 1938 to 2008. The focus falls on the permanent staff members and their contributions during this period. The article begins with a discussion of the life and career of Prof. E.P. Groenewald. It then proceeds to the more difficult time of cultural boycotts, with Profs A.B.

We live in a liquid new world driven by incessant change. Our reality is constantly shaped by new forms of non-linear individualism, which is expressed in countless factions, networks, tribes and alliances. Social systems do not maintain their shape for very long, because they decompose and melt faster than the time it takes to cast them, according to the sociologist Zygmunt Bauman. Religious institutions that do not come to terms with these rapid rates of change soon find themselves trapped in a so-called parallel universe, with hardly any influence on society. In order to embrace our fluid new reality with its numerous open systems and ever-increasing levels of complexity, ekerk understands herself as a movement of Jesus followers whose tribal identity is shaped around his teachings on the Kingdom of God, and which is reflected in the values of relationality and generosity. We have ‘tribal habitats’ in various digital and physical spaces. Under the radar of institutionalised church and academia, but also as their ally in a somewhat subversive manner, ekerk facilitates the spreading of the good news of Jesus in decentralised but very real ways. ekerkalso runs a large generosity ministry, as well as various seminars, meetings and growth programmes such as DieGang/TheGang to invest in young Christian leaders.

Modern Bible translations are often more sensitive to the needs of their intended readers than to the right of biblical texts to be heard on their own terms as religious artefacts from the ancient Mediterranean world. Since all biblical documents linguistically embody socio-religious meanings derived from ancient Mediterranean societies, they also need to be experienced as different, even alien, by modern readers. Without an initial culture shock in encountering a Bible translation modern people are held prisoners by Western translations of the Bible. Therefore, translations should instil a new sensitivity among modern readers to the socio-cultural distance between them and the original contexts of the Bible. In order to help facilitate this historical awareness, a new generation of "value added" translations must, in creative and responsible ways, begin to provide a minimum amount of cultural information to assist modern readers in assigning legitimate meanings to the linguistic signs encapsulated on the pages of the Bible.

Researchers usually understand ancient Roman patronage and Greek “euegetism” as one and the same social exchange relationship, the difference being one of form rather of substance. In view of a brief investigation of primary historical data, ranging from Aristotle's Nichomachean Ethics, to honorary inscriptions, to Seneca's De beneficiis, the present scholarly status quo is challenged in this essay. A more nuanced view of ancient Mediterranean reciprocity in general, and “euergetism” and patronage in general, is presented. Finally, some implications of these findings are spelled out in terms of the interpretation of the Second Testament.