This work examines the effect of the use of scripture on the interpretation of the Markan passion narrative, Mark 14:1-15:47.In the methodically focused section which begins the work, Kelli O'Brien first defines the term allusion and the criteria by which allusions are established and then. She then tests the allusions suggested by previous scholars. For the trial and crucifixion scenes, only eleven references have sufficient verbal and other correspondence to be considered probable or certain allusions, out of the roughly 150 references suggested. The numbers for allusions in Mark 14:1-52 are similar. Demonstrable allusions are relatively few, too few to support the theory favoured by many that the passion narrative was constructed by means of allusions to Scripture.The work assesses the interpretive impact of the allusions on the Markan passion narrative, considering how those passages are treated in Jewish and Christian traditions potentially available to the author. Allusions interpret the Markan Christology, but they also interpret other aspects of the drama, such as the opponents in the Jewish trial and the offer of vinegary wine. Most importantly, allusions in the passion narrative indicate in what sense the author understood Jesus' death to be redemptive and that the 'ransom' the Son of Man gives (Mark 10:45) is eschatological.Formerly the "Journal for the Study of the New Testament Supplement", a book series that explores the many aspects of New Testament study including historical perspectives, social-scientific and literary theory, and theological, cultural and contextual approaches. "The Early Christianity in Context" series, a part of JSNTS, examines the birth and development of early Christianity up to the end of the third century CE. The series places Christianity in its social, cultural, political and economic context. "European Seminar on Christian Origins" and "Journal for the Study of the Historical Jesus Supplement" are also part of JSNTS.

"Aernie examines the prophetic material in the Old Testament and its relationship with the prophetic material in Second Temple Judaism, Hellenism, and the early Christian movement. The subsequent analysis of 1 Corinthians constitutes an investigation of the effect of the Old Testament prophetic tradition on Pauls self-presentation in 1 Cor 9.15-18 and rhetorical framework in 1 Cor 14.20-25 as a methodological foundation for the exegetical analysis of 2 Corinthians. Aernie explores the influence of the Old Testament prophetic tradition on Pauls apostolic self-presentation and rhetoric in 2 Corinthians. The analysis of Pauls self-presentation examines the apostles relationship with Moses, the Isaianic servant, and Jeremiah in order to define Pauls position with regard to the preceding prophetic tradition. Aernie analyses Pauls argument in 2 Cor 2.14-16; 4.1-6; 6.14-7.1; 12.1-10 then seeks to examine the influence of the Old Testament prophetic tradition on the formation of Pauls rhetorical framework. Aernies intention is to provide support for the notion that the particularly prophetic nature of Pauls apostolic persona affects both his self-presentation and rhetorical agenda in 2 Corinthians"

The Deuteronomistic Historian patterned more than four dozen of his narratives after those in Genesis-Numbers. The stories that make up Genesis-Numbers were indelibly impressed on the Deuteronomistic Historian's mind, to such an extent that in Deuteronomy-Kings he tells the stories of the nation through the lens of Genesis-Numbers. John Harvey discusses the eight criteria which may be used as evidence that the given stories in Deuteronomy-Kings were based on those in Genesis-Numbers. Unified accounts in the Deuteronomistic History, for instance, often share striking parallels with two or more redactional layers of their corresponding accounts in Genesis-Numbers, showing that the given accounts in the Deuteronomistic History were written after the corresponding accounts in Genesis-Numbers had been written. Furthermore, the Deuteronomistic Historian calls the reader's attention to accounts in Genesis-Numbers by explicitly citing and referring to them, by using personal names, and by drawing thematic and verbal parallels. Retelling the Torah, the first book to focus on these parallel narratives, contains far-reaching implications for Hebrew Bible scholarship.

A translation of the valuable commentary on the Epistle of Paul to the Colossians by eminent 16th-century theologian Phlipp Melanchthon.

Truth matters. The apostle Paul's passion for truth runs throughout his Pastoral Letters - that it may be faithfully guarded and handed on. John Stott is at pains to convey Paul's passionate concern for the future of the gospel, and for younger pastors charged with its care. Contemporary culture, John Stott points out, is being overtaken and submerged by relativism and pluralism - an attitude that all so-called 'truth' in fact can make no demand that others be converted to its particular view. The apostle's unambiguous commitment to the definite truth of the gospel is in stark contrast to the contemporary spirit, and his concern for its future needs to grip us today.

In this latest volume in the Belief series, Daniel L. Migliore plumbs the depth of Paul's letters to the Philippians and to Philemon. With splendid theological reflection, Migliore explores central themes of these remarkable letters--themes that include the practice of prayer, righteousness from God, and the work of reconciliation and transformation through Jesus Christ.

Migliore shows how Philippians continues to speak to churches that, like the church at Philippi, struggle to be faithful to Christ, worry about the future, and need guidance. And in Philemon, Migliore finds a letter with importance far beyond its size--a letter that can enrich our understanding of the fullness of the gospel that Paul proclaims. In both books, Migliore deftly shows Paul as a remarkable theologian and pastor with a message instructive to the church of every age.

Today there is a renewed interest in the Biblical book of Revelation-which naturally brings to mind the word "apocalypse." Because Revelation is best known for its wild symbolic imagery, some people will naturally assume this title to imply the same approach. This isn't the case; the word can also mean simply "prophetic," and that certainly describes the Bible.

We are daily presented with the bad news of the world. In contrast, the Bible is the Good News-the rain that cleanses our soul, the amazing grace assuring us that God is still in control regardless of the situation.

Through studying his Word we are programming our conscience for right or wrong in thought and action. That is the reason we need not only to read but to "study" the Bible daily. "The Good News of the Apocalypse" offers assistance with that study with a brief, comprehensible discussion of every book in the bible, arising from Sedinger's experience with a study group for teenagers.

Everything in life is under God's control, and so Pastor Sedinger refers to life as God's Dance. The Good News is that Jesus came to teach us how to dance with God.

The purpose of this book is to illustrate that reading is a subjective process which results in multivalent interpretations. This is the case whether one looks at a text in its historical contexts (the diachronic approach) or its literary contexts (the synchronic approach). Three representative biblical texts are chosen: from the Law (Genesis 2-3), the Writings (Isaiah 23) and the Prophets (Amos 5), and each is read first by way of historical analysis and then by literary analysis. Each text provides a number of variant interpretations and raises the question, is any one interpretation superior? What criteria do we use to measure this? Or is there value in the complementary nature of many approaches and many results?

Even when he was a prototype of European identity, Paul transgressed the limits of Europe. It is not clear whether he was conformist or rebellious, orthodox or liberal, sexist, or egalitarian. Instead of pushing the Apostle into the arbitrary categories of modern European identity, Fatima Tofighi takes into account the challenge that Paul brings to normative conceptions of political theology (Rom 13), 'religion' (Gal 2.12-14), and women's veiling (1 Cor 11. 5-16). Alternative interpretations of these passages, with the help of postmodern theory, both solve the major problems of biblical exegesis and offer a critique of the allegedly well-defined European categories.

Walker argues that Paul's letters contain later, non-Pauline additions or interpolations and that some of these interpolations can be identified with relative confidence. In this fundamental and at times provocative study, Walker demonstrates that Paul's letters contain later, non-Pauline additions or interpolations and that such interpolations can sometimes be identified with relative confidence. He begins by stsablishing that interpolations are to be assumed simply on a priori grounds, that direct text-critical evidence is not essential for their recognition, that the burden of proof in their identification is lighter than most have assumed, and that specific evidence for interpolation is often available. Successive chapters then argue that 1 Cor. 11.3-16, 1 Cor. 2.6-16, 1 Cor. 12.31b-14.1a, and Rom. 1.18-2.29 are in fact non-Pauline interpolations, and Walker goes on to summarize arguments for the same conclusion regarding five additional passages. A brief epilogue addresses the question of interpolations and the canonical authority of scripture.

In recent years, Old Testament scholars have come to see that the aesthetic and rhetorical richness of Hebrew poetry goes far beyond simple synonymous, antithetic, and synthetic parallelism. One aspect that has yet to receive sustained treatment is the poetic device known as direct discourse or quotation--the direct citation of a person's speech. Rolf A. Jacobson remedies this lack and makes a significant contribution to Old Testament studies by offering a sustained investigation into the function of direct discourse in the Hebrew Psalter. This leads to a greater understanding both of direct discourse and also of those psalms in which this poetic device occurs.