|
|
Books > Christianity > The Bible
Bodmer Papyri, Scribal Culture, and Textual Transmission presents a
collection of Gordon Fee's seminal works on New Testament textual
criticism. His meticulous and thorough examination of New Testament
papyrus Bodmer P66 (1968) insightfully describes its textual
character and significant relationship to P75 and other early
manuscripts. P66 and P75, among our most important and earliest
papyri, were published only a half-dozen years before Fee's volume,
which has been heavily used and influential ever since. Prominent
is his discovery of scribal activity in P66 that tended to correct
its text toward the Byzantine. Fee's ten successive, often quoted
articles contribute substantially to our understanding of textual
transmission and text-critical methodology, with an emphasis also
on patristic citations. Completed with ample bibliographical
resources, this volume is an indispensable resource for future
research. Distinguished book reviewers wrote about Fee (1968):
"full scale study" (Kilpatrick); "definitive analysis" (Metzger);
"a most valuable work, ... which greatly advances the discipline of
textual criticism in knowledge and method" (Birdsall).
This commentary on Greek Jeremiah is based on what is most
certainly the best complete manuscript, namely Codex Vaticanus. The
original text is presented uncorrected and the paragraphs of the
manuscript itself are utilized. The translation into English on
facing pages is deliberately literal so as to give the modern
reader a hint of the impression the Greek translation could have
made on an ancient reader. The purpose of the commentary is to
provide a discussion of the Greek text of Jeremiah in its own
right. Hence references to the Vorlage are only made to explain
peculiarities in the Greek text.
To enclaves of young converts tucked away in the mountains of Asia
Minor, Paul wrote what is perhaps the oldest document in the New
Testament - the letter to the Galatians. What problems were they
facing? Among a variety of religious authorities espousing
different teachings, how were they to know who was right? How were
men and women to be put right with God? How could Christians in the
midst of a pagan culture live lives truly pleasing to God? 'Only
one way -' answered Paul, 'through Jesus Christ.' His answer holds
true for us as well. The details of our struggle have changed since
Paul's day, but the principles he sets forth are as timeless as the
Lord he exalts.
King Jehoiachin, the last Judahite king exiled to Babylon, became
the focus of conflicting hopes and fears about a revived Davidic
kingship after the exile. As Sensenig demonstrates, this conflict
stemmed from a drastic oracle from Jeremiah that seemed to
categorically reject Jehoiachin, while the canon records that he
not only survived but thrived in exile.
The new NLT Premium Value Thinline Bible, Filament-Enabled Edition has
readable text, an attractive layout, and an affordable price in a thin,
easy-to-carry size. And while it has the same low price of basic text
Bibles, the NLT Thinline Reference offers much more. It not only
features a bold new design and the trusted and much-loved New Living
Translation (NLT) but also includes the groundbreaking Filament Bible
app. This app enables you to use your mobile phone or tablet to connect
every page to a vast array of related content, including study notes,
devotionals, interactive maps, informative videos, and worship music.
The Filament Bible app turns this Bible into a powerful study and
devotional experience, offering more to expand your mind and touch your
heart than you can possibly hold in your hand.
And there is no additional cost for the Filament Bible app. No
additional purchase. No additional size or weight.
Of course, you can use this Bible without the app, but when you want to
dig deeper, grab your phone or tablet and open the Filament Bible app.
It’s so easy to use.
Mark Yarbrough assesses the question of whether traditional
'preformed' material contributes to the message and understanding
of Paul's first letter to Timothy. The issue is addressed in three
sections. Part one evaluates previous works interacting with
'traditional' material in the New Testament. Through a critique of
historically proposed criteria, Yarbrough identifies eight criteria
as the primary tools by which to discern units of preformed
material. In the second part of the book Yarbrough evaluates
nineteen passages in "1 Timothy" according to the criteria
previously determined. From this base he embraces twelve of the
nineteen passages as preformed material. These passages are
subsequently examined in depth according to the author's distinct
methodology. Part three demonstrates four functions of the
preformed traditions in "1 Timothy". Firstly, that they may be seen
as strengthening the literary cohesion of the letter. Secondly,
that the traditional units afford the author rhetorical leverage
which may be best identified as the provision of authority, the
establishment of an instant rapport with the primary audience, and
the assistance conferred in addressing this implied audience.
Thirdly, they present theological directives that confront the
character and belief of the false teachers. Finally, Yarbrough
asserts that the preformed traditions exist as a combatant against
counter-mission doctrine. In conclusion, this study displays that
the traditional material which may be discerned within the letter
contributes significantly to the overall message and understanding
of "1 Timothy". 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".
A neglected area of study of the letter to the Hebrews is the
function of the Old Testament in the letter's logic. Compton
addresses this neglect by looking at two other ideas that have
themselves received too little attention, namely (1) the unique and
fundamental semantic contribution of Hebrews' exposition (vis-a-vis
its exhortation) and (2) the prominence of Ps 110 in the author's
exposition. The conclusion becomes clear that Hebrews'
exposition-its theological argument-turns, in large part, on
successive inferences drawn from Ps 110:1 and 4. Compton observes
that the author uses the text in the first part of his exposition
to (1) interpret Jesus' resurrection as his messianic enthronement,
(2) connect Jesus' enthronement with his fulfillment of Ps 8's
vision for humanity and, thus, (3) begin to explain why Jesus was
enthroned through suffering. In the second and third parts of his
exposition, the author uses the text to corroborate the narrative
initially sketched. Thus, he uses the text to (1) show that messiah
was expected to be a superior priest and, moreover, (2) show that
this messianic priest was expected to solve the human problem
through death.
Spiritual but broken, theological but flawed-these are the words
critics use to describe the Gospel of John. Compared to the
Synoptics, John's version of the life of Jesus seems scrambled,
especially in the area of time and chronology. But what if John's
textual and temporal flaws have more to do with our implicit
assumptions about time than a text that is truly flawed? This book
responds to that question by reinventing narrative temporality in
light of modern physics and applying this alternative temporal lens
to the Fourth Gospel. From the singularity in the epic prologue to
the narrative warping of event-like objects, this work explodes the
elemental temporalities simmering below the surface of a spiritual
yet superior Gospel text.
Susan Niditch's commentary on the book of Judges pays careful
attention to the literary and narrative techniques of the text and
yields fresh readings of the book's difficult passages: stories of
violence, ethnic conflict, and gender issues. Niditch aptly and
richly conveys the theological impact and enduring significance of
these stories.
The Old Testament Library provides fresh and authoritative
treatments of important aspects of Old Testament study through
commentaries and general surveys. The contributors are scholars of
international standing.
This book is open access and available on
www.bloomsburycollections.com. It is funded by Knowledge Unlatched.
Jewish and early Christian authors discussed Abraham in numerous
and diverse ways, adapting his Old Testament narratives and using
Abrahamic imagery in their works. However, while some areas of
study in Abrahamic texts have received much scholarly attention,
other areas remain nearly untouched. Beginning with a perspective
on how Abraham was used within Jewish literature, this collection
of essays follows the impact of Abraham across biblical
texts-including Pseudigraphic and Apocryphal texts - into early
Greek, Latin and Gnostic literature. These essays build upon
existing Abraham scholarship, by discussing Abraham in less
explored areas such as rewritten scripture, Philo of Alexandria,
Josephus, the Apostolic Fathers and contemporary Greek and Latin
authors. Through the presentation of a more thorough outline of the
impact of the figure and stories of Abraham, the contributors to
this volume create a concise and complete idea of how his narrative
was employed throughout the centuries, and how ancient authors
adopted and adapted received traditions.
In its wanton celebration of violence, the book of Nahum poses
ethical challenges to the modern reader. O'Brien offers the first
full-scale engagement with this dimension of the book, exploring
the ways in which the artfulness of its poetry serves the book's
violent ideology, highlighting how its rhetoric attempts to render
the Other fit for annihilation. She then reads from feminist,
intertextual and deconstructionist angles and uncovers the
destabilizing function of the book's aesthetics. Finally, she
demonstrates how mining Nahum's ambiguities and tensions can
contribute to an ethical response to its violence. This is a
reprint of the 2002 edition.
|
|