This study centers on the question: how do particular readers read a biblical passage? What factors govern each reading? DeLapp here attempts to set up a test case for observing how both socio-historical and textual factors play a part in how a person reads a biblical text. Using a reception-historical methodology, he surveys five Reformed authors and their readings of the David and Saul story (primarily 1 Sam 24 and 26). From this survey two interrelated phenomena emerge. First, all the authors find in David an ideal model for civic praxis-a "Davidic social imaginary" (Charles Taylor). Second, despite this primary agreement, the authors display two different reading trajectories when discussing David's relationship with Saul. Some read the story as showing a persecuted exile, who refuses to offer active resistance against a tyrannical monarch. Others read the story as exemplifying active defensive resistance against a tyrant. To account for this convergence and divergence in the readings, DeLapp argues for a two-fold conclusion. The authors are influenced both by their socio-historical contexts and by the shape of the biblical text itself. Given a Deuteronomic frame conducive to the social imaginary, the paradigmatic narratives of 1 Sam 24 and 26 offer a narrative gap never resolved. The story never makes explicit to the reader what David is doing in the wilderness in relation to King Saul. As a result, the authors fill in the "gap" in ways that accord with their own socio-historical experiences.

In foregrounding the themes of witnessing, 'seeing and hearing', and recognition, Luke urges readers to reflect on their own hearing (= reading) of his story, to become certain kinds of readers and to read in particular ways. So the need for a reader-oriented methodology in interpreting Luke-Acts is evident. But what is the best theory to deploy? Charting a path through the thickets of modern literary theory, Darr develops a new reader-oriented model, insisting that the original 'extratext' (the repertoire of literary and social conventions) of Luke-Acts-and not simply the text itself-should be taken into account in any critical evaluation of how this story works. To demonstrate this new hermeneutical model, Darr undertakes an extensive study of Lukan characterization, and especially his portrayal of Herod the Tetrarch.

Get to know God better and dig deeper into His Word with The Bible Recap Study Guide. Following a chronological Bible reading plan, this easy-to-use resource includes reflection and research questions specific to each day's reading, as well as space to write your responses. From just a handful of questions each day, you will get a concise yet comprehensive view of the Bible's larger narrative and how God's character is revealed throughout Scripture. You will soon discover that He's where the joy is! Praise for The Bible Recap "I have grown closer to God in ways I couldn't expect." "It has helped me understand the Bible like never before." "More than a Bible study, it is a God study."

The Bible was at the center of Jonathan Edwards' intellectual and ministerial life. As an eighteenth century theologian-pastor, the Scriptures were the focus of his work and the perspective through which he viewed his world. Edwards had a particular interest in the interpretation of the Apocalypse, devoting a notebook to the collection of observations and thoughts from his reading and reflection. This book examines Edwards' interpretation of Revelation 4-8 as seen in his working notebooks and theological treatises and sermons and then compares his views with some of his major contemporary biblical interpreters. Edwards employs a typological hermeneutical method, arguing that typology is the language God uses to communicate and this language can be learned both from explicit typology in Scripture as well as from the biblical author's implicit use of types. In the application of this typological hermeneutics, Edwards not only interprets all of Scripture Christologically, but also views the natural world and secular history as types of Christ.

How could the Apostle Paul maintain in his first letter to the Christians in Corinth that all their ancestors were baptized into Moses at the Red Sea / exodus event (10:2), and how could he tolerate some of them having themselves baptized again on behalf of the dead (15:29)? Answers to these puzzling questions can be found in early Jewish sources now located both in Greek and Hebrew, all here translated.

First Published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

After publishing a number of books in the history, literature, social thought, history of religion, and theology of formative Judaism, in the first six centuries C.E., Neusner explains the principal stages in the unfolding of his oeuvre. He introduces the documentary reading of the canonical components, one by one. He proceeds to the description, analysis, and interpretation of religious systems that comprise Rabbinic Judaism. He then sets forth the documentary history of the formation of Rabbinic Judaism in antiquity, its transformation from a philosophical to a religious system for Israel's social order. From that diachronic perspective turns to the generative logic that transcends the diachronic narrative and imposes synchrony upon the whole. That marks a shift to a synchronic perspective, now spelling out the theological outcome of the entire venture: how the whole holds together in a coherent and logical way.

Phillips undertakes a sequential reading of the Prologue of John's Gospel. By using the reading strategies of Iser, Emmott, and Eco, the book establishes a reading strategy termed sequential disclosure, which is then applied to the text. In order to arrive at the reading, preliminary chapters focus both on historical interpretation of the Prologue in terms of reader response and on the role of the author, the use of persuasion and the development of irony. Special focus is given to the role of the dramatic prologue, as well as the interaction between rhetoric, irony and community. As such, the book discusses the role of the reading process in developing a specific community language. The book focuses on the didactic role of the Prologue in teaching readers this language and so including them into the Johannine community. The reading of the Prologue highlights the key aspects of the reading process: ambiguity and disambiguation; resemanticization; antilanguage; community development and intertextuality. A sequential reading of the Prologue highlights the didactic and evangelistic role of this text. JSNTS 294

This book charts the mutations of the book of Jonah as it latches onto Christian and Jewish motifs and anxieties, passes through highbrow and lowbrow culture, and finally becomes something of a scavenger among the ruins, as, in its most resourceful move to date, it begins to live off the demise of faith. This book is concerned with those versions of the biblical that escape proper disciplinary boundaries: it shifts the focus from "Mainstream" to "Backwater" interpretation. It is less a navigation of interpretative history and more an interrogation of larger political/cultural issues: anti-Judaism in Biblical Studies, the secularization of the Bible, and the projection of the Bible as credulous ingenu, naive Other to our savvy post-Enlightenment selves.

Lectio divina is a practice of Scripture reading that treats the Bible not only as a text to be examined, but also as the living Word of God spoken anew to us. Traditionally, Lectio Divina has four separate steps: read; meditate; pray; contemplate. Experienced Bible teacher Jan Johnson presents forty Scripture meditations organised topically, giving us the tools we need to practice Lectio Divina on our own. Each meditation can be used both individually and in group settings, and includes: An introduction to the meditation encouraging a time of quiet preparatory exercise; the complete passage from Scripture with explanations, context, and background to the text, help to enter and absorb the text; space to contemplate the passage, respond to God in prayer and rest in his presence; and an exercise to implement the ideas of the passage in our daily lives. Meeting God in Scripture moves us beyond merely understanding what the text meant in its original context to a direct spiritual encounter with Christ.

Who was John? What was his world? What was his purpose in writing? In this brief but helpful survey of the background, purpose, plan, and teaching of the Johannine literature, E. Earle Ellis guides the reader to a better understanding and a fuller appreciation of the Gospel and the Epistles of John. Ellis shows that John was a "theologican in his own right with roots in primitive Christianity as deep as Paul's." He sees John as an "inspired interpreter" of the mind of Christ who stands on good historical ground. Written in clear, concise terminology, The World of St. John is written for readers with little or no theological background who want to know what John's writings are about, the context in which they were written, and what their meaning is for today. Originally published in 1984 by Wm. B. Eerdmans Publishing Co.

The biblical story of King David and his conflict with King Saul (1 and 2 Samuel) is one of the most colorful and perennially popular in the Hebrew Bible. In recent years, this story has attracted a great deal of scholarly attention, much of it devoted to showing that David was a far less heroic character than appears on the surface. Indeed, more than one has painted David as a despicable tyrant. Paul Borgman provides a counter-reading to these studies, through an attentive reading of the narrative patterns of the text. He focuses on one of the key features of ancient Hebrew narrative poetics -- repeated patterns -- taking special note of even the small variations each time a pattern recurs. He argues that such "hearing cues" would have alerted an ancient audience to the answers to such questions as "Who is David?" and "What is so wrong with Saul?" The narrative insists on such questions, says Borgman, slowly disclosing answers through patterns of repeated scenarios and dominant motifs that yield, finally, the supreme work of storytelling in ancient literature. Borgman concludes with a comparison with Homer's storytelling technique, demontrating that the David story is indeed a masterpiece and David (as Baruch Halpern has said) "the first truly modern human."

From its recorded beginning before Christ, this biblical poem was widely, and in fact exclusively, interpreted both by Jews and Christians as a hymn of God's passionate love for his chosen people. The Song of Songs is however a mysterious book, and the more modern reading of it as a celebration of human erotic love has largely displaced this older interpretation. Here, the author presents a contemporary mystical reading, with reference to some later Christian poetry, including John Donne, George Herbert and R. S. Thomas.

Why do we find it so difficult to admit that we need God-all the time? He loves to meet us wherever we are and fill us with everything we need for each new day. He encourages us to draw near to him with confidence, boldly making our requests known. As you reflect on these devotional entries, scriptures, and prayers, be assured of God's unwavering love toward you. Unashamedly ask him for strength, joy, peace, and hope as you spend time in his presence. Ask again. And again. He is listening-every time.

This collection by Scandinavian scholars offers new studies on classical and modern problems in relation to the Fourth Gospel. There are essays on John and the Synoptics, and on John and the Qumran Scrolls. Other essays present new literary approaches such as the question of the 'implied reader', biblical imagery, and irony and sectarianism. Central theological issues are discussed, including the problem of anti-Judaism, the interpretation of the death of Jesus, the concept of mission, the relation between community and ethics, and the understanding of God in the Johannine writings.

For over one hundred years International Critical Commentaries have had a special place among works on the Bible. They bring together all the relevant aids to exegesis - linguistic, textual, archaeological, historical, literary, and theological - to help the reader understand the meaning of the books of the Old and New Testaments. The new commentaries continue this tradition. All new evidence now available is incorporated and new methods of study are applied. The authors are of the highest international standing. No attempt has been made to secure a uniform theological or critical approach to the biblical text: contributors have been invited for their scholarly distinction, not for their adherence to any one school of thought. >

In 1958, Bible scholar Morton Smith announced the discovery of a sensational manuscript-a second-century letter written by St. Clement of Alexandria, who quotes an unknown, longer version of the Gospel of Mark. When Smith published the letter in 1973, he set off a firestorm of controversy that has raged ever since. Is the text authentic, or a hoax? Is Smith's interpretation correct? Did Jesus really practice magic, or homosexuality? And if the letter is a forgery . . . why?
Through close examination of the "discovered" manuscript's text, Peter Jeffery unravels the answers to the mystery and tells the tragic tale of an estranged Episcopalian priest who forged an ancient gospel and fooled many of the best biblical scholars of his time. Jeffery shows convincingly that Smith's Secret Gospel is steeped in anachronisms and that its construction was influenced by Oscar Wilde's "Salome," twentieth-century misunderstandings of early Christian liturgy, and Smith's personal struggles with Christian sexual morality.

This commentary explains 1 and 2 Corinthians passage by passage, following Paul's argument. It uses a variety of ancient sources to show how Paul's argument would have made sense to first-century readers, drawing from ancient letter-writing, speaking, and social conventions. The commentary will be of interest to pastors, teachers, and others who read Paul's letters because of its readability, firm grasp of the background and scholarship on the Corinthian correspondence, and its sensitivity to the sorts of questions asked by those wishing to apply Paul's letters today. It will also be of interest to scholars because of its exploration of ancient sources, often providing sources not previously cited in commentaries.

Are you curious about biblical Christian meditation? Through stories, practical advice, and helpful prompts, Rick Hamlin guides Christians to center their minds and hearts on God as they seek to hear the still small voice above all the noise and chaos in the world. Rick Hamlin has been unpacking the power of prayer in Finding God on the A Train and Ten Prayers You Can't Live Without and the special Guideposts book, Prayer Works. In this new book, you will discover how meditation has deep Christian roots that go back for millennia, how it can be used to live more authentically and let go of anxiety, how to love more generously and find God's will in your life, and how to grow in compassion, forgiveness, and acceptance. The steps are simple, and at the end of each chapter Hamlin offers specific exercises to enhance your practice. "If anyone wishes to come after me, he must deny himself and take his cross daily and follow me," Jesus said to his followers. Meditative prayer offers a rich resource to do just that. Silence speaks volumes and becomes a tool for all Jesus followers.

In this outstanding commentary, Gordon McConville offers a theological interpretation of the Old Testament book of Deuteronomy in the context of the biblical canon. He gives due attention to historical issues where these bear on what can be known about the settings in which the text emerged. His dominant method is one that approaches Deuteronomy as a finished work. Dr McConville argues that in the context of the ancient world, Deuteronomy should be understood as the radical blueprint for the life of a people, at the same time both spiritual and political, and profoundly different from every other social, political and religious programme. The book incorporates the tension between an open-ended vision of a perfectly ordered society under God, and practical provisions for dealing with the frailty and imperfections of real people. Hence, it is capable of informing our thinking about the organisation of societies while maintaining a vision of the kingdom of God.

The Choice of Yahweh as Refuge makes a unique and creative contribution to an emerging direction in Psalms study: the shape and shaping of the Psalter. Building especially on the work of Gerald Wilson, James Mays, Klaus Seybold and Gerald Sheppard, Creach provides an abundance of helpful data and advances the discussion significantly with his judicious interpretation of the root hsh ('to seek refuge') and related Hebrew roots. He shows that the arrangement of Psalms 2-89 reflects an editorial interest in which ideas expressed by the hsh field are a foil for complaints of being 'cast off' by Yahweh and that ideas expressed by the hsh field are also among the primary motifs in Psalms 90-106.

This programmatic socio-rhetorical investigation approaches the Epistle of James as an instance of written deliberative rhetoric, and it seeks to ascertain the social texture of James 2.5, a rhetorical performance of language that in other contexts is explicitly attributed to Jesus. Utilizing the conventions of Greco-Roman rhetoric, Dr Wachob successively probes the inner texture, the intertexture, the social and cultural texture, and the ideological implications of the rhetoric in James 2.1-13. He analyses James’ activation of antecedent texts in the LXX, common conceptions and topics in the broader culture, and also sayings in the Jesus tradition. He concludes that James emanates from the same milieu as the pre-Matthean Sermon on the Mount and shows James 2.5 to be an artful performance of the principal beatitude in that early epitome of Jesus’ teachings.