Relevant bibliographies by topics / 1 Corinthians (Bible Book)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic '1 Corinthians (Bible Book)'

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Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "1 Corinthians (Bible Book)"

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Petzer, J. H. "Contextual Evidence in Favour, of ΚАΥΧНΣΩМАІ in 1 Corinthians 13.3." New Testament Studies 35, no. 2 (April 1989): 229–53. http://dx.doi.org/10.1017/s0028688500024632.

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Four variants are listed in the apparatus of the 3rd corrected edition of the Greek New Testament (UBS3) in 1 Cor 13. 3. They are:κανχήσωμαı (P A B 048 pc)κανθήσωμαı (K ψ majority text)κανθήσομαı (C D F G L pc)κανθήσεταı (1877 2492 pc)Of these variants κανθσομαı seems to be the most popular, occurring in texts such as the 2nd edition of the British and Foreign Bible Societies, Vogels, Kilpatrick's Diglot, Von Soden, Tischendorf's 9th edition and the 25th edition of Nestle-Aland. It is also favoured by Elliott, De Boor, Grosheide, Godet, Morris, Bachmann, Billerbeck, Wolff, Weiss, Robertson and Plummer, Pop, Groenewald, Lietzmann, Barrett and Kieffer. Κανθήσωμαı seems to be the second most popular reading, occurring in amongst others the Textus Receptus, Alford, The Greek New Testament according to the Majority Text, Souter and Scrivener.
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Tampubolon, Yohanes Hasiholan, Aeron Frior Sihombing, Geri Gehotman Mangasake, Hafa’ Akhododo, Maria Mayda Bunge Tana, Ricky Pianto Randa, and Williams Jefferson Bill Walimena. "Analisis Perbandingan Gramatikal-Historis Bahasa Lidah dalam 1 Korintus dan Kisah Para Rasul." Jurnal Teologi Berita Hidup 3, no. 2 (March 25, 2021): 189–204. http://dx.doi.org/10.38189/jtbh.v3i2.80.

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Glossolalia is currently a relevant topic. There is much controversy and debate about the practice of speaking in tongues. This paper will conduct a comparative analysis of tongues in 1 Corinthians and Acts. The practice referred to is specifically whether the Bible allows simultaneous speaking in tongues based on both books. Also regarding the speaking in tongues, whether it must be understood by others or is it necessary for someone to interpret it. This situation also occurs in the current context. Believers in some churches when in a worship (singing or praying) together speaking in tongues and without interpretation. The author finds that there are significant differences regarding the practice of speaking in tongues as instructed by Paul in 1 Corinthians and the story of speaking in tongues as written by Luke in Acts. In fact, there is an interpretive vacuum that contemporary interpreters must fill. The author uses a comparative method and a grammatical-historical hermeneutic approach to the biblical text.
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Beed, Cara, and Clive Beed. "Peter Singer's Interpretation of Christian Biblical Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 53–68. http://dx.doi.org/10.1163/156853598x00055.

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AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.
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Sowers, Brian P. "Prison, Where Is Thy Victory? A Black Panther Theology of Mass Incarceration." Harvard Theological Review 113, no. 1 (December 27, 2019): 24–44. http://dx.doi.org/10.1017/s0017816019000336.

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AbstractOn 12 July 1969, Huey P. Newton, cofounder of the Black Panther Party, wrote “Prison, Where Is Thy Victory?,” a socialist critique of America’s penal system that focused on its inability to rehabilitate prisoners. Beyond its explicit rejection of American capitalism, his essay, with its very title, also invokes two passages from the Bible—Paul’s epistle to the Corinthians (1 Cor 15:55) and the book of the prophet Hosea (Hos 13:14) —although Newton never elaborates on their allusive force. Intertextually bound to Newton’s title, these biblical passages function as a type of guiding lens through which “full-knowing readers” can engage Newton’s treatment of mass incarceration. This essay provides such an intertextual reading of “Prison” vis-à-vis 1 Cor 15 and Hos 13, with particular attention to the ways Newton’s biblical models simultaneously enrich and complicate interpretations of “Prison.”
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Chester, Stephen J. "Book Review: 1 Corinthians." Journal for the Study of the New Testament 27, no. 4 (June 2005): 493–94. http://dx.doi.org/10.1177/0142064x05055750.

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Polaski, Sandra Hack. "Book Review: 1 Corinthians." Interpretation: A Journal of Bible and Theology 59, no. 3 (July 2005): 320–22. http://dx.doi.org/10.1177/002096430505900320.

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Thrall, Margaret E. "Book Reviews : 1 Corinthians." Expository Times 112, no. 11 (August 2001): 390. http://dx.doi.org/10.1177/001452460111201114.

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Foster, Paul. "Book Review: Corinthians for Sermons and Bible Studies: John Proctor, First and Second Corinthians." Expository Times 127, no. 3 (November 30, 2015): 152. http://dx.doi.org/10.1177/0014524615602157k.

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Knights, Chris. "Prophecy and Preaching: Does What Paul Calls ‘Prophecy’ in 1 Corinthians 14 Include What We Would Today Call ‘Preaching’?" Expository Times 130, no. 2 (June 13, 2018): 72–79. http://dx.doi.org/10.1177/0014524618784490.

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This article examines contemporary Christian understandings of ‘preaching’ and compares them with the description of ‘prophecy’ in 1 Corinthians 14 and elsewhere in the Bible. It concludes that, while prophecy is broader than preaching, the term ‘prophecy’ in 1 Corinthians 14 does indeed include what most today would call ‘preaching.’
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Thrall, Margaret E. "Book Reviews : 1 Corinthians 12-15." Expository Times 96, no. 12 (August 1985): 372. http://dx.doi.org/10.1177/001452468509601215.

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Dissertations / Theses on the topic "1 Corinthians (Bible Book)"

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Minard, Timothée. "La généralisation de la prophétie dans le Nouveau Testament : sources, modalités de déploiement, limites et enjeux." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK009.

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Plusieurs textes du Nouveau Testament permettent d’envisager une forme de généralisation de la prophétie au sein du christianisme naissant. Cela tranche avec l’absence relative d’une attente similaire au sein du judaïsme intertestamentaire, mise en évidence par une enquête au sein des littératures juives antiques. Une analyse des sources chrétiennes permet de constater la pratique d’un prophétisme communautaire au sein du christianisme primitif. Ces éléments d’arrière-plan pris en compte, il est démontré comment trois textes néotestamentaires envisagent, chacun à leur manière, le déploiement de la généralisation de la prophétie. Pour l’auteur des Actes, les croyants en Jésus-Christ forment un peuple prophétique qui est au bénéfice du déversement eschatologique de l’Esprit de prophétie annoncé par Joël 3. En 1 Corinthiens 12 à 14, Paul propose un ensemble de régulations concernant la mise en œuvre communautaire de la généralisation de la prophétie. L’Apocalypse invite à considérer le peuple de l’Agneau comme étant porteur d’un témoignage prophétique dans ce monde. L’analyse de ces textes prête une attention particulière aux enjeux sociologiques liés à la généralisation de la prophétie
Several New Testament texts reflects a certain form of generalization of prophecy within early Christianity. This belief contrasts with the relative absence of a similar expectation within intertestamental Judaism, brought to light through an investigation of ancient Jewish literature. An examination of Christian sources reveals the practice of congregational prophecy within early Christianity.In light of these background elements, it is shown how three New Testament texts view, each in its own way, the deployment of the generalization of prophecy. For the author of Acts, believers in Jesus-Christ constitute a prophetic nation who is experiencing the eschatological outpouring of the Spirit of prophecy announced in Joel 3. In 1 Corinthians 12-14, Paul offers a set of regulations regarding the implementation of the generalization of prophecy in the Christian community. The book of Revelation invites to consider the people of the Lamb as bearers of a prophetic testimony in this world. The analysis of these texts pays attention to sociological issues related to the generalization of prophecy
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Lauer, Stewart. "Traces of a gospel writing in 1 Corinthians : rediscovery and development of Origen's understanding of 1 Corinthians 4:6B." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683037.

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Malcolm, Matthew R. "Paul and the rhetoric of reversal : kerygmatic rhetoric in the arrangement of 1 Corinthians." Thesis, University of Nottingham, 2011. http://eprints.nottingham.ac.uk/11812/.

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I argue that 1 Corinthians is a unified composition that exhibits kerygmatic rhetoric. That is, Jewish and Greco-Roman resources are brought into the service of an overall arrangement that is creatively suggested by Paul's kerygma of the Messiah who died, rose, and awaits cosmic manifestation. In particular, I demonstrate that the Jewish motif of dual reversal, whereby boastful rulers are destined for destruction while righteous sufferers are destined for vindication, serves as an influential conceptual motif in the formulation of Christian kerygma, and as such may be seen as an interpretative framework and rhetorical resource available to Paul. In 1 Corinthians 1–4 Paul evaluates struggles over leadership in the Corinthian congregation as an implicit expression of human autonomy, and responds by summoning the Corinthians to identify with Christ, by forgoing the role of the boastful ruler and adopting the role of the cruciform sufferer. This identification with the cruciform Christ consequently gives shape to Paul’s ethical instruction in 1 Corinthians 5–14, a section that draws on Jewish and Greco-Roman resources, while exhibiting a pattern of Pauline ethical argumentation expressive of Paul's kerygma of identification with the embodied Christ. In the final chapter of the main body of the letter (1 Corinthians 15), Paul utilises the Corinthian denial of "the resurrection of the dead" as the ultimate paradigm of their refusal to adopt a cruciform orientation, and urges that the dead in Christ will be raised to immortal glory, while present powers will be brought to nothing. I suggest that this attention to the creative influence of Paul’s kerygma on the form of his argumentation represents an important addition to the tools of the Pauline rhetorical analyst. Such an approach results in an historically attentive and exegetically persuasive account of the letter's arrangement that also finds great harmony with the perspective of the fourth century preacher John Chrysostom.
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O'Neill, Lucas. "Pulpit rhetoric the role of persuasion in preaching as examined in 1 Corinthians 1:17-2:5 /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1538.

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Sweatman, Carl S. "Spirit and the Cross, wisdom and communal discernment : a critical exploration of 1 Corinthians 2.1–3.4." Thesis, University of Gloucestershire, 2013. http://eprints.glos.ac.uk/2363/.

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This study explores Paul’s teaching on the role of the Spirit in 1 Cor 2.1– 3.4, and how that role relates to the themes of the cross, wisdom and discernment in that passage and the immediate context of 1 Cor 1–4. By providing a close reading of 1 Cor 2.1–3.4, this dissertation focuses on the reasons why Paul articulates and emphasises the Spirit’s essential role in the proclamation of the cross, in the mediation of divine wisdom and the exercise of communal discernment. This study also investigates how this pneumatological teaching applies to Paul’s further assessment of the Corinthian situation, as articulated in 1 Cor 5–15, and thus why the textual unit in which it appears occurs at such an early stage in Paul’s argument. After an introductory chapter surveying previous scholarship and situating a study of 1 Cor 2.1–3.4, chapter 2 shows how Paul is addressing a situation in Corinth which emerged after his initial sojourn and in which the Corinthians employ what he sees as faulty criteria of judgment, drawn from the conventions and styles of Graeco-Roman rhetoric, in assessing the apostles as heralds of God’s wisdom and themselves as wise, spiritual people. Paul counters these by arguing that the Corinthians’ original acceptance of the gospel came not through persuasive speech but by the Spirit working powerfully in the message he proclaimed. Chapter 3 explores Paul’s perception that the Corinthians have misconstrued the notion of revelation by defining it as a process by which one comes to know and receive divine wisdom through human ability or effort. This chapter then examines Paul’s corrective response and its assertion that divine wisdom can only be know and received through divine mediation, and that the Spirit is the means by which this occurs. Chapter 4 focuses on the topic of discernment. It investigates Paul’s perception that the Corinthians form their assessments by relying on human wisdom, why he holds this to be inappropriate for those who are in Christ and recipients of God’s wisdom, and why he underlines that Spirit-guided discernment is the only appropriate means for judging divine wisdom and those who proclaim it. A final chapter asks whether and how the issues examined in 1 Cor 2.1– 3.4 play out in 1 Cor 1–4 as a whole and then in the rest of the letter. The Corinthians’ failure to rely on God’s wisdom and Spirit-guided discernment and an internal stratification based on their own perceptions of wisdom and spirituality are seen as contributing to the social and ecclesial problems discussed later in the letter. At the same time what Paul has argued in 1 Cor 2.1–3.4 continues to inform his response, as he appeals for lives shaped by the wisdom of the gospel of the cross and for a community united in its discernment, both made possible by the Spirit.
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Phua, Liong Seng Richard. "Idolatry and authority : a study of 1 Corinthians 8.1-11.1 in the light of the Jewish diaspora." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1579/.

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1 Cor 8.1-11.1 concerns the subject of idolatry in first-century Christianity and ancient Judaism. Jews and Christians differ over what constitutes idolatry; and even within ancient Judaism and early Christianity, there was no consensus on what it meant. The NT passage concerns three parties, i.e. Paul, the ‘strong’, and the ‘weak’, who differed over idolatrous practices. Scholarly opinions concerning this particular passage differ significantly and one of the most important reasons for this state of affairs is the ambiguity of the definition of idolatry. In this thesis, a set of definitions are set up which are applied to the examination of the various relevant Diaspora Jewish literature, inscriptions and papyri, and finally the NT passage. And this reveals that while there is a package of definitions of idolatry, these definitions do not always operate as a package. Jews adopted different definitions and so carved out spaces for themselves. Some Jews adopted a blanket condemnation of anything related to Gentile religions and idols, e.g. Philo, Josephus, Joseph and Aseneth, and such like. Such Jews operated with strict definitions of idolatry and condemned everything related to idols and their makers. Other Jews operated with different definitions, although they still held the view that there was only one God. They did not condemn other religious traditions but held a concept that allowed the identification of the one true God with other people’s Gods, i.e. other people in fact worshipped the true God but called him by different names. These differences of opinion parallel those of the three parties in the NT passage under investigation. The ‘strong’ believed that there was only one God and that idols were nothing in the world. This view is held by both strict as well as accommodating Jews. But they differed over how this view might be applied. The ‘strong’ in Corinth applied this knowledge to justify their attendance at pagan temples and their consumption of idol-meat, and even possible participation in the pagan religious rituals.
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Van, Wyk Roelof Reinout. "Paul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18014.

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Thesis (MTh)--Stellenbosch University, 2011.
ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument.
AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.
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Lee, SangBok (Lloyd). "The New Jerusalem imagery in the book of Revelation 21:1-22:5." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Tucker, Joseph Brian. "'You belong to Christ' : Paul and the formation of social identity in 1 Corinthians 1-4." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683374.

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Lee, Kyung-Suk. "Paul's corporate perspective in 1 Corinthians with special relevance to Ekklesia as the new covenant community of God's holy people : towards a corporate interpretation." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683198.

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Books on the topic "1 Corinthians (Bible Book)"

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Dowling, Robin. 1 Corinthians: Free to grow. Grand Rapids, Mich: Baker Books, 1996.

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The world of 1 Corinthians: An exegetical source book of literary and visual backgrounds. Eugene, Oregon: Cascade Books, 2013.

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Reading 1 Corinthians in the twenty-first century. New York: T & T Clark International, 2004.

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Olson, Mark Jeffrey. Irenaeus, the Valentinian Gnostics, and the Kingdom of God (A.H. book V): the debate about 1 Corinthians 15:50. Ann Arbor, MI: University Microfilms International, 1990.

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Olson, Mark Jeffrey. Irenaeus, the Valentinian gnostics, and the kingdom of God (A.H. Book V): The debate about 1 Corinthians 15:50. Lewiston, N.Y., USA: Mellen Biblical Press, 1992.

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Nash, Scott. 1 Corinthians. Macon, Ga: Smyth & Helwys Pub., 2009.

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1 Corinthians. Peabody, Mass: Hendrickson, 1999.

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1 Corinthians. Joplin, Mo: College Press Pub. Co., 1995.

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1 Corinthians. Grand Rapids, Mich: Zondervan, 1994.

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A, Beardslee William, ed. 1 Corinthians. St. Louis, Mo: Chalice Press, 2007.

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Book chapters on the topic "1 Corinthians (Bible Book)"

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Slivniak, Dmitri M. "The Book of Esther: The Making and Unmaking of Jewish Identity." In Derrida’s Bible, 135–48. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09037-9_9.

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Bono, James J. "Reading Literally: Boyle, the Bible, and the Book of Nature." In The Palgrave Handbook of Early Modern Literature and Science, 179–207. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-46361-6_9.

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Abramson, Paul R. "Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians,1 Thessalonians, and Philemon (The Career and Epistles of Paul)." In Politics in The Bible, 143–53. Routledge, 2017. http://dx.doi.org/10.4324/9781315126869-19.

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"Chapter 1. Before the Bible." In The Book of Exodus, 1–30. Princeton University Press, 2019. http://dx.doi.org/10.1515/9780691189277-003.

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"Chapter 1. Joseph’s Gold Bible." In The "Book of Mormon", 11–37. Princeton: Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400841615.11.

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Matthews, Shelly. "A Feminist Analysis of the Veiling Passage (1 Corinthians 11:2-16): Who Really Cares That Paul Was Not a Gender Egalitarian After All?" In The Bible, Gender, and Sexuality. T&T Clark, 2021. http://dx.doi.org/10.5040/9780567677570.ch-007.

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"Bible Reading and Prayer on 1 Corinthians 4:20 and James 2:13–17." In London, 1933-1935, 410–12. 1517 Media, 2007. http://dx.doi.org/10.2307/j.ctt22h6t1c.35.

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"The Reception And Interpretation Of Paul In Late Antiquity: 1 Corinthians 7 And The Ascetic Debates." In The Reception and Interpretation of the Bible in Late Antiquity, 163–91. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004167155.i-608.40.

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Gundry, Judith M. "Children, Parents, and God/Gods in Interreligious Roman Households and the Interpretation of 1 Corinthians 7:14." In T&T Clark Handbook of Children in the Bible and the Biblical World. T&T Clark, 2019. http://dx.doi.org/10.5040/9780567672568.ch-015.

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"Two Days of Feasting (Esth 5:1-8) and Two Days of Fighting (Esth 9:1-16) in the Book of Esther." In Narrative Analogy in the Hebrew Bible, 115–46. BRILL, 2004. http://dx.doi.org/10.1163/9789047413684_006.

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