Rudolf Bultmann was the most significant New Testament scholar we have known in the twentieth century. This study approaches his work arguing that his theology can only be understood correctly as an interpretation of the New Testament. Naturally it is a twentieth-century interpretation involving complex hermeneutical questions. But it is the New Testament which provides the subject matter to be interpreted. Bultmann's theology, stemming from the conviction that the New Testament addresses the present age, offers important solutions to many problems for Christian theology in our materialistic, relativist, pluralistic age. The book introduces the reader to: Bultmann's theology; the problem of contemporary New Testament hermeneutics; the problems of New Testament theology; the question of the relation of New Testament theology to theology as such. It makes a necessary critique of simplistic modes of interpreting Bultmann, and shows a masterly hand in assessing his continuing significance.

Take your Bible reading to a deeper, more personal level with this thoughtfully designed journal. It offers three simple writing prompts that loosely guide you through The Bible Recap chronological reading plan. The open-ended nature of the questions--and the pattern they help you establish through daily repetition--is ideal for building your understanding of Scripture, section by section, day after day. With a lay-flat binding that provides a comfortable writing experience, this journal will help you get the most out of your time in God's Word. Getting to know Him will grow your faith and strengthen your joy, because 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 book of Hebrews has often been the Cinderella of the New Testament, overlooked and marginalized; and yet it is one of the most interesting and theologically significant books in the New Testament. A Cloud of Witness examines the theology of the book in the light of its ancient historical context. There are chapters devoted to the structure of Hebrews, the person of Jesus Christ, Hebrews within the context of Second Temple Judaism and the Greco-Roman empire and the role of Hebrews in early Christian thought.

This book deals with Bible translation and its development from Antiquity to the Reformation. Helen Kraus compares and analyses those translated passages in Genesis 1-4 that deal with the male-female dynamic, tracing linguistic and ideological processes and seeking to determine the extent of interaction between contemporary culture and translation. In response to the challenge of late 20th-century 'second wave' feminist scholarship, Kraus considers the degree and development of androcentricity in these passages in both Hebrew and translated texts. The study is therefore something of a hybrid, comprising exegesis, literary criticism and reception history, and draws together a number of hitherto discrete approaches. After an introduction to the problems of translation, and exegesis of the Hebrew text, five translations are examined: The Septuagint (the first Greek translation, thought to date from the 3rd century BCE), Jerome's 4th-century CE Latin Vulgate version, Luther's pioneering German vernacular Bible of 1523, the English Authorized Version (1611), and the Dutch State Bible (1637). A brief study of contemporary culture precedes each exegetical section that compares translation with the Hebrew text. Results of the investigation point to the Hebrew text showing significant androcentricity, with the Septuagint, possibly influenced by Greek philosophy, emphasizing the patriarchal elements. This trend persists through the Vulgate and even Luther's Bible - though less so in the English and Dutch versions - and suggests that the translators are at least partly responsible for an androcentric text becoming the justification for the oppression of women.

Lieu examines theological and historical issues within the Johannine tradition.

In this book Barbara Green demonstrates how David is shown and can be read as emerging from a young naive, whose early successes grow into a tendency for actions of contempt and arrogance, of blindness and even cruelty, particularly in matters of cult. However, Green also shows that over time David moves closer to the demeanor and actions of wise compassion, more closely aligned with God. Leaving aside questions of historicity as basically undecidable Green's focus in her approach to the material is on contemporary literature. Green reads the David story in order, applying seven specific tools which she names, describes and exemplifies as she interprets the text. She also uses relevant hermeneutical theory, specifically a bridge between general hermeneutics and the specific challenges of the individual (and socially located) reader. As a result, Green argues that characters in the David narrative can proffer occasions for insight, wisdom, and compassion. Acknowledging the unlikelihood that characters like David and his peers, steeped in patriarchy and power, can be shown to learn and extend wise compassion, Green is careful to make explicit her reading strategies and offer space for dialogue and disagreement.

This volume discusses links between the exegetical trends current in various Second Temple Jewish circles and patterns of New Testament conversation with Jewish Scripture. The standard focus on Jewish background of Christianity is complemented here by an alternative direction: the "mapping" of New Testament evidence as the early witness to more general trends attested in their fully developed form only later, in rabbinic literature. The question that dominates much of the discussion is: How can the New Testament be used for creating a fuller picture of Second Temple Jewish exegesis? The book deals with a representative variety of samples from different layers of the New Testament tradition: Synoptic Gospels, Pauline Epistles and Acts.

Scholars generally see the aspiration of the Roman Empire and the imperial cult in Asia Minor as the great villain in "Revelation", treating the depiction of a cosmic conflict in the book mostly as metaphors that hold little or no explanatory power in the story. This book pursues the conviction that the cosmic conflict imagery is the primary and controlling element in the account. Such a reading puts the war-in-heaven theme in the foreground and calls on interpreters to pay more attention to the heavenly being whose attempt to subvert the truth about the divine government is the unremitting concern in "Revelation". This book redresses the distortion that results from leaving the larger conflict theme underexposed. Having first developed the story line, it aims is to show that the phrase 'Pistis Iesou' in "Revelation" is best understood when "Revelation" is read as a theodicy of God's handling of the reality of evil.

The CSB She Reads Truth Bible aims to live at the intersection of beauty, goodness, and Truth. Featuring She Reads Truth devotionals and Scripture reading plans that include supplemental passages for deeper understanding, this Bible invites every woman to count themselves among the She Reads Truth community of "Women in the Word of God every day." The CSB She Reads Truth Bible also features 66 key verses, artfully lettered to aid in Scripture memorization.

The She Reads Truth Bible includes almost 200 devotionals, 66 artist-designed key verses, 35 full-color timelines, 20 full-color maps, 11 full-color charts, reading plans for every book of the Bible, one-year Bible reading plan, detailed book introductions, key verse list, carefully curated topical index, smyth-sewn binding, two colored ribbon markers, and wide margins for journaling and note-taking.

Women’s study Bibles and devotional Bibles are a great resource, but a beautiful and theologically sound Bible like this can be a great encouragement in a woman’s time in God’s Word. .

The CSB She Reads Truth Bible hardcover Bible (also available in genuine leather and leathe touch) features the highly readable, highly reliable text of the Christian Standard Bible® (CSB). The CSB stays as literal as possible to the Bible's original meaning without sacrificing clarity, making it easier to engage with Scripture's life-transforming message and to share it with others.

The Book of Job functions as literature of survival where the main character, Job, deals with the trauma of suffering, attempts to come to terms with a collapsed moral and theological world, and eventually re-connects the broken pieces of his world into a new moral universe, which explains and contains the trauma of his recent experiences and renders his life meaningful again. The key is Job's death imagery. In fact, with its depiction of death in the prose tale and its frequent discussions of death in the poetic sections, Job may be the most death-oriented book in the bible. In particular, Job, in his speeches, articulates his experience of suffering as the experience of death. To help understand this focus on death in Job we turn to the psychohistorian, Robert Lifton, who investigates the effects on the human psyche of various traumatic experiences (wars, natural disasters, etc). According to Lifton, survivors of disaster often sense that their world has "collapsed" and they engage in a struggle to go on living. Part of this struggle involves finding meaning in death and locating death's place in the continuity of life. Like many such survivors, Job's understanding of death is a flashpoint indicating his bewilderment (or "desymbolization") in the early portions of his speeches, and then, later on, his arrival at what Lifton calls "resymbolization," the reconfiguration of a world that can account for disaster and render death - and life - meaningful again.

Considering the importance of pneumatological themes for interpreting Paul's argument of Galatians, Grant Buchanan explores how Paul draws from Jewish traditions of creation and the Spirit and presents a fresh cosmogony to the Galatian church. He suggests that Galatians outlines an epistemological shift in how Paul sees past, present, and future reality in light of Christ and the presence of the Spirit in the lives of the believers. Central to this new cosmogony is the centrality of the Spirit in Paul's argument in Galatians 3:1-6:17, with Buchanan's exegesis revealing that the Spirit, the Galatians' identity as children of God and the new creation motif are not merely elements of Paul's argument but central to it. Examining Galatians through a pneumatological lens, Buchanan demonstrates that Paul renders Jewish and Gentile identities no longer valid, instead revealing that God's favour and election is already with them by stating that those who have the promised Spirit are all children of God. He examines Jewish biblical and Second Temple extra-biblical texts that explicitly connect the Spirit to creation themes, including Genesis, Ezekiel, the Dead Sea Scrolls and the Wisdom of Solomon. Taking Galatians 6:11-17 as the body-closing of the letter, the new creation motif directly implies the activity of the Spirit in the creation of Christian identity. Analysing 6:15 from this pneumatological perspective, Buchanan argues that the new creation motif represents a key aspect of Paul's generative cosmogony and pneumatology, denoting a far broader socio-cosmic transformation than previously assumed and becomes a key to understand Paul's argument.

There are few texts as central to the mythology of Jewish literature as the Garden of Eden and its attendant motifs, yet the direct citation of this text within the Hebrew Bible is surprisingly rare. Even more conspicuous is the infrequent reference to creation, or to the archetypal first humans Adam and Eve. There have also been few analyses of the impact of Genesis 2-3 beyond the biblical canon, though early Jewish and Christian interpretations of it are numerous, and often omitted is an analysis of the expulsion narrative in verses 22-24. In Remembering Eden, Peter Thacher Lanfer seeks to erase this gap in scholarship. He evaluates texts that expand and explicitly interpret the expulsion narrative, as well as translation texts such as the Septuagint, the Aramaic Targums, and the Syriac Peshitta. According to Lanfer, these textual additions, omissions, and translational choices are often a product of ideological and historically rooted decisions. His goal is to evaluate the genetic, literary, and ideological character of individual texts divorced from the burden of divisions between texts that are anachronistic ("biblical" vs. "non-biblical") or overly broad ("Pseudepigrapha"). This analytical choice, along with the insights of classic biblical criticism, yields a novel understanding of the communities receiving and reinterpreting the expulsion narrative. In addition, in tracing the impact of the polemic insertion of the expulsion narrative into the Eden myth, Lanfer shows that the multi-vocality of a text's interpretations serves to highlight the dialogical elements of the text in its present composite state.

John Stott writes, 'During the gestation of this book I seem to have lived inside the second letter of Paul to Timothy. In imagination I have sat down beside Timothy and have tried myself to hear and heed this final charge from the ageing apostle ... 'On each occasion I have been impressed afresh by the timeliness for today of what the apostle writes, especially for young Christian leaders. For our era is one of theological and moral confusion, even of apostasy. And the apostle summons us, as he summoned Timothy, to be strong, brave and steadfast.'