Academic literature on the topic 'Bible, 1 John'
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Journal articles on the topic "Bible, 1 John"
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Chia, Philip Suciadi. "An Evaluation of the Puzzled Syntax of 2 John 1: 5." Perichoresis 20, no. 4 (July 4, 2022): 123–31. http://dx.doi.org/10.2478/perc-2022-0024.
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Abstract The syntax of 2 John 1: 5 is problematic. Six manuscripts, Ψ 5. 81. 642*. 1852 l, try to solve this difficulty by emending the participle ‘γράφων’ to the indicative verb ‘γράφω’. Culy and Leedy on Greek NT diagrams, on the other hand, understand the participle ‘γράφων’ to modify ‘ἐρωτάω’. In the latter approach, the participle ‘γράφων’ serves to modify ‘εἴχομεν’. This last approach, however, is divided into two possibilities: either it functions as a participle of condition or of attendant circumstance. Three English Bibles use a participle of condition (Holman Christian Standard Bible, NET Bible, and Christian Standard Bible). The other English translations, however, employ the function of attendant circumstance participle. Despite these syntactical discrepancies, this research offers a fresh reading of the puzzled syntax of 2 John 1: 5.
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Manurung, Pangeran. "Studi Eksegetis Yohanes 1:1-18 Sebagai Apologetik Terhadap Kristologi Saksi Yehuwa." Journal Kerusso 1, no. 2 (September 5, 2016): 1–41. http://dx.doi.org/10.33856/kerusso.v1i2.49.
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Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations .
Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine .
Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen
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Kubisiak, Przemysław. "Projekt Biblia Aramejska. Targum Neofiti 1." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 33–39. http://dx.doi.org/10.52097/lst.2022.1.33-39.
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The Aramaic Bible is a large-scale academic project to translate the Aramaic targums to the Pentateuch (gr. πεντάτευχος) into Polish. The originator and initiator of this undertaking is the head of the Biblical Sciences Section of the John Paul II Catholic University of Lublin, Father Prof. Miroslaw Stanislaw Wróbel together with the academic staff of the section. The first part of the project will cover three Aramaic targums to the Pentateuch of the Hebrew Bible – Targum Neofiti 1 (1–5), Targum Pseudo-Jonatanus (6–10) and Targum Onkelos (11–15). A total of 15 volumes will be published, plus one introductory volume on targumic topics.
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Song, Youngmog. "An Analysis of the Afrikaans Bible Translations: Focused on 1 John 1." Journal of Biblical Text Research, no. 46 (April 30, 2020): 220–42. http://dx.doi.org/10.28977/jbtr.2020.4.46.220.
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Aliyanto, Deky Nofa. "Kajian Biblika Yesus Kristus Saksi Yang Setia Dalam Wahyu 1: 5 Serta Relevansinya Bagi Gereja Abad 1." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 92–114. http://dx.doi.org/10.34081/fidei.v1i1.5.
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The churches in first century, the epsitlereceiver from the Apostle of John is about the churchesthat experience some challenges internallyand eksternally. The challenges that they experienced are very difficult because those can make some part of congregations must be lost their lives for maintaining their faith to Jesus Christ.In this situation The Apostle of John write the book of revelation. Because of the book of revelation also has kind of literature letter, then the Apostle of John open his book by saying trinitarian greeting. Revelation 1: 5 specifically is the greeting from Jesus Christ The faithful witness. This greetingis relevant for the Churchesin first century. The method that is used on this epistle is by doing biblical theologyresearch with hermeneutic and assessment bible approach for understanding the meaning of texts in the beginning of writer’s context. By understanding that, will be seen the appellation for Jesus from the greeting Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστόςon the Revelation 1: 5, it has relevance with churches in first century. Keywords: Bible study, The faithful witness, Revelation 1: 5, relevance, Churches in first century.AbstrakGereja abad 1 penerima surat dari Rasul Yohenes adalah gereja yang mengalami tantangan secara internal dan eksternal. Tantangan yang mereka alami sangat sulit karena menjadikan sebagian jemaat harus kehilangan nyawa demi mempertahankan iman kepada Yesus Kristus. Dalam situasi seperti inilah Rasul Yohanes menulis kitab wahyu. Oleh karena kitab Wahyu juga memiliki jenis sastra surat maka Rasul Yohanes membuka suratnya dengan salam Trinitarian. Wahyu 1: 5 secara khusus adalah salam dari Yesus Kristus Saksi Yang Setia. Salam ini relevan bagi gereja abad 1. Metode yang digunakan dalam tulisan ini adalah riset Teologi biblika dengan pendekatan hermeneutik dan pengkajian Alkitab untuk memahami makna teks dalam konteks penulis mula-mula. Dengan memahami makna teks dalam konteks penulis mula-mula akan terlihat gelar Yesus dari salam Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστός dalam Wahyu 1: 5 memiliki relevansi dengan Gereja Abad 1. Kata Kunci: Kajian biblika, Saksi yang Setia, Wahyu 1: 5, Relevansi, Gereja Abad 1.
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Ulfiana, Ulfiana. "OTENTISITAS AL-QUR’AN PERSPEKTIF JOHN WANSBROUGH." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 212–31. http://dx.doi.org/10.15408/ushuluna.v1i2.15343.
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This paper discusses the views of John Wansbrough, about the authenticity of the Qur'an. The issue raised in this paper is Wansbrough's claim that the Qur'an is an imitation of the Bible. In answering the problem of library research, the researcher uses the description-analytic method through categorization or grouping in accordance with the data obtained. The study found that John Wansbrough's conclusion that the Qur'an was an imitation of the Bible was that the sources of the Qur'an were allegedly derived from previous religious sources, namely Judaism and Christianity. One of the evidences revealed by Wansbrough is by referring to the story of the Prophet Muhammad in QS. al-Isrā’: 1. According to him the story of isrā is a story taken from the previous religion, the exodus of Moses. He strengthened his opinion by explaining that the pronunciation of asrā bi ‘abdihi found elsewhere explained the story of Moses and also the next verse in the QS. al-Isrā’: 2 it shows the story of Moses.
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Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (July 30, 2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.
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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpreted in gender bias. The interpretation uses the historical-critical method with a hermeneutic approach to investigation (suspicion) from a feminist perspective. Hermeneutic investigative approach is an approach that reads the text critically and with assumptions (initial suspicion) about the elements of power relations that exist in the text that are dominative and investigates the text. This new approach can result in a new understanding and appreciation of the figures and actions of the Samaritan woman who has been seen as a prostitute and a sinful woman.
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DE GRUTTOLA, RAISSA. "The Union Version and the Sigao Bible: An Analysis and Comparison of Two Chinese Bibles." Journal of the Royal Asiatic Society 30, no. 1 (November 19, 2019): 147–62. http://dx.doi.org/10.1017/s1356186319000373.
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AbstractThe importance of the Mandarin Union Version for the Protestant Churches in China can be compared to the relevance acquired by the Sigao Shengjing 思高聖經 for Chinese speaking Catholics soon after its publication. The 1919 Union Version was the result of a collaboration among Protestants after a century of separation and many lone translations, while the 1968 Sigao Bible was the first version of the Bible in Chinese completed by Catholics.1 This translation project was undertaken in 1935 by the Franciscan missionary Gabriele Allegra.The purpose of this paper is to analyze and compare these two noteworthy versions. A brief introduction will present the translation process of the Union Version and of the Sigao Bible. Subsequently, some handwritten documents of Gabriele Allegra will be analyzed, to outline his attitude towards the missionary activity and the translations of the Protestants. Thereafter, some passages from the Gospel of John in the two versions will be examined and compared to analyze the features of the two translations.
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Van der Merwe, D. G. "The glory-motif in John 17:1-5: An exercise in Biblical semantics." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 226–49. http://dx.doi.org/10.4102/ve.v23i1.1250.
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In John 17:1-5 a Greek noun occurs once and the verb four times. They are consequently translated as ‘glory’ and ‘glorification’ in various Bible translations. This research is an attempt to determine the various perspectives and possible semantic meanings respectively of these words in order to suggest meaningful alternatives that could be used in a dynamic-equivalent or periphrastic translation. The methodology followed is: first a look at a few lexical meanings, and an investigation of the textual and theological contexts in order to help determine the basic semantic fields of these words, followed by a more detailed examination to aid a more specific interpretation.
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Wendland, Ernst R. "Framing the Frames: A Theoretical Framework for the Cognitive Notion of “Frames of Reference”." Journal of Translation 6, no. 1 (2010): 27–50. http://dx.doi.org/10.54395/jot-ww9v6.
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In this exposition I seek to provide a theoretical background to support the notion of "frames of reference" as used in contemporary Bible translation studies. I begin by presenting an overview of "frames" from the perspective of various linguistic and literary scholars as well as a number of experts in the field of communication technology. This leads to my own development of the frames approach through a specification into ten "mini-frames" that may be used in the analysis of biblical (and other) texts. I further elaborate this concept in the area of figurative language by means of the model proposed in mental space theory. My preliminary, more technical discussion is then exemplified with reference to an analysis of John the Baptist's call to "Behold the Lamb of God!" in John 1:29. Throughout this study, various applications to the theory and practice of Bible translation are made, including its organizational aspects as well as methods of subsequently communicating the translated texts of Scripture today.
Dissertations / Theses on the topic "Bible, 1 John"
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Lambertson, David L. "New England Bible College external studies course Bi 116, General Epistles (1-2 Peter, Jude, 1-3 John)." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Welsby, Alison Sarah. "A textual study of Family 1 in the Gospel of John." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3338/.
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This is a textual study of seventeen Family 1 manuscripts in the Gospel of John: Gregory-Aland 1, 22, 118, 131, 205abs, 205, 209, 565, 872, 884, 1192, 1210, 1278, 1582, 2193, 2372, and 2713. Part 1 contains an analysis of a full collation of these manuscripts in John and concludes with a family stemma that expresses the relationships between the manuscripts and how they connect to the non-extant Family 1 archetype. Part 2 contains a reconstructed Family 1 text with critical apparatus for John. The results of this thesis confirm that 1 and 1582 are leading Family 1 manuscripts in John, but demonstrate that a new subgroup exists, represented by 565, 884 and 2193, that rivals the textual witness of 1 and 1582. This subgroup descends from the Family 1 archetype through a different intermediate ancestor to that shared by 1 and 1582. The discovery of this subgroup has broadened the textual contours of Family 1, leading to many new readings, both text and marginal, that should be considered Family 1 readings. The reconstructed text is based on the witness of this wider textual group and is offered as a replacement to Kirsopp Lake’s 1902 text of John.
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DeLaney, Steven. "Living the washing of the feet a study of John 13:1-15 /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Allotey, Daniel M. "An exegetical enquiry into the meaning of John 15:1-10 and the identity of the unfruitful branch." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com.
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Sheridan, Ruth. "Retelling scripture: The rhetorical function on the Old Testament citations vis-a-vis the Jews in John 1:19-12:15." Thesis, Australian Catholic University, 2010. https://acuresearchbank.acu.edu.au/download/828f6faf384b836ddfab56dc4119a712f7b6d9cae840dec6319c29bda10e2d4b/2161854/65086_downloaded_stream_311.pdf.
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This thesis claims that the rhetorical design of John's Gospel encourages an 'ideal' reader to construct a particular characterisation of the Jews in light of the OT citations in John 1:19-12:15. This claim builds upon the work of earlier scholars who noted that the OT citations in 1:19-12:15 were prefaced by a distinct 'formula' (...) which indicated a correlative rhetorical function of those citations - namely, that the content of the citations witnessed to Jesus in his public ministry before the Jews. In most of the OT citations found in 1:19-12:15, the Jews constitute the direct narrative audience (1:23; 6:31, 45; 10:34), or they are otherwise present in the scene (e.g. 2:17; 7:37-39; 12:15). The OT citations in John 1:19-12:15 aim to bring the Jews to faith in Jesus, and also the ideal reader of the narrative. The contention of this thesis is that, ironically, the Jews do not come to faith through the citations, but rather, become increasingly obdurate towards Jesus. The ideal reader succeeds in coming to faith in Jesus through a process of 'othering' the Jews by constructing them as negative characters in the context of the OT citations. It is argued that in the task of character construction, the reader relies upon direct and indirect means of character definition, as articulated in the narratological theory of Ewen/Rimmon-Kenan. It is shown that while direct means of character definition are relatively sparse in the pericopae under analysis, there is much indirect character presentation for the reader to construct a portrait of the Jews. This includes the response of the Jews to the content of the OT citations, indicated by their speech and actions.;However, the Jews are not only characterised by their response, but also by another aspect of what I have categorised as 'indirect presentation', namely, the ways in which the broader, allusive contexts of the OT citations function to characterise the Jews 'intertextually' particularly by signifying the OT 'glory' motif. This thesis therefore utilises aspects of intertextuality theory to argue that the reader interprets the Jews in view of the Gospel's 'retelling' of the biblical story. The function of the OT citations in John 1:19-12:15 and the presentation of the Jews within this context are primarily rhetorical and ideological, rather than being motivated only by historical contingencies or by Christological reflection.
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Kalogeraki, Despoina M. "The concept of sinlessness and sinfulness in the first letter of John : with reference to the paradox encountered in 1:6-10/3:6-10." Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/2546/.
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The purpose of this thesis is to investigate the meaning and function of an apparently paradoxical statement encountered in the first letter of John. The method chosen for this investigation is an exegetical study of two passages namely 1Jn 1:6-10 and 3:6-10, which are supposed to be in juxtaposition. The argument, reduced to its bare minimum, will move as follows. Firstly, the first chapter sets the context for this study by addressing the issue of sin and its parameters in contemporary Jewish literature. Jewish writers of the time were much occupied with such themes as sin, sinfulness and sinlessness, need of cleansing, forgiveness, the reward of the righteous and punishment of the wicked. The Jewish world of thought of the time provides us with the ideological framework in which John is to be better understood. We are to witness the coexistence of apparently contradictory modes of thought concerning eschatology and by extension anthropology; for instance, statements supporting the exercise of free will on man's part and God's predestination or references to the idea of demonic powers being accountable for sin and man's own responsibility for sin, 'like those of a railway, run side by side, crisscross, or overlap in various ways', even in the same piece of work. Bearing in mind the result of the study of this background, chapter two undertakes an examination of the history of the community whose products the Fourth Gospel and the Epistles were. According to our findings, the Johannine community never became a sect alienated from the rest of Christianity, in spite of the presence of sectarian traits such as perfectionist ideas and ethical rigorism, the exaggeration of which led finally to an inner schism. Next, chapter three investigates the identity of those in combat to 1John, the so-called opponents of John, concluding that having being former members of the Johannine community, they misinterpreted the Johannine tradition conveyed by the Fourth Gospel, drawing radical conclusions about their sinlessness/perfection from its realised eschatology.
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Bennett, Zoë. "Finding a critical space: practical theology, history, and experience." Thesis, Anglia Ruskin University, 2013. https://arro.anglia.ac.uk/id/eprint/313911/1/Bennett-2013-thesis.pdf.
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This submission for a PhD by Published Work contains a selection of my published work from the period 2002-2012. The submission demonstrates my contribution in the field of practical theology to the quest to find a critical space in the dialectic between tradition and experience. The motor of my work has been the varied character of my context, and the discovery within that context of critical spaces to reflect upon its diversity. The publications are divided into three groups. The first outlines and explores the features of this foundational dialectic, with particular emphases on feminist theology and on the Bible. The second discusses and disseminates my pioneering work in developing the Professional Doctorate in Practical Theology, through a pedagogy in which this dialectic is illuminated. The work on the Professional Doctorate programme, which began in 2003 with the first student intake in 2006, constitutes the professional and practical context in which the majority of the publications submitted have been written. The third group of publications identifies the contribution which my research on John Ruskin’s interpretation of the Bible makes to our understanding of Ruskin and to the discipline of practical theology. The work on Ruskin includes the discovery and discussion of unpublished lectionary annotations and diary material, and analysis of these, both in order to demonstrate the ongoing significance of the Bible to Ruskin, and to understand and categorise Ruskin's biblical interpretation. Ruskin offers an analogue to the contemporary dialectic between experience and text/tradition/Bible. Through this exploration an innovative argument is made for the use of an historical figure in the work of practical theology. Conceptualising the pedagogical philosophy and practice of the Professional Doctorate is inextricably entwined with the research on Ruskin, and together they have given shape and form to the finding of a critical space.
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Kim, Kyoung-Hee Michaela S. I. H. M. "Mary's mission at the foot of the cross of Jesus in John 19:25-28a; in light of Isaac's role in the narrative of Abraham in Genesis 22:1-19." IMRI - Marian Library / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1517911771455496.
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Capossa, Romão Felisberto Joaquim. "A Mulher na Comunidade do Discípulo Amado e sua dinâmica evangelizadora, a partir de João 4,1-43, tendo em conta os aspectos sociais, políticas económicas e religiosas." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=13.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoEste trabalho pretende ser um estudo sobre a mulher na comunidade do discípulo amado e sua dinâmica evangelizadora, a partir de João 4,1-43, tendo em conta os aspectos sociais, políticas económicas e religiosas. O primeiro capítulo procura trazer à tona a situação da mulher dentro do contexto do Mediterrâneo entre os anos 63 a. C. e 135 d. C. É o período de muitas transformações em todos os aspectos da vida humana. A importância desse período é que a mulher que o trabalho prende reflectir situa-se nesse período histórico e nesse contexto geográfico. No segundo capítulo, trato do quarto evangelho como produto da comunidade do discípulo amado. Nesse capítulo, procuro resgatar a história e a trajetória da comunidade, seus conflitos, suas lutas e suas conquistas. Nessa história, tento sublinhar a participação da mulher no movimento de Jesus e no movimento cristão missionário. O terceiro capítulo faz uma reflexão sobre o que se diz a respeito das mulheres que aparecem no quarto evangelho. Constata-se que o evangelho dá relevância a acção das mulheres. No quarto capítulo, faz-se um estudo hermenêutico teológico do texto de Jo 4,1-43 e não um estudo exegético. Dá-se ênfase ao encontro entre Jesus e a samaritana e as consequências do mesmo.
The following work is a study of The Woman in the Community of the Beloved Disciple and her Dynamic Evangelizing Role from John 4, 1-43, taking into account the relevant cultural, socio-political, and religious issues of the times. The first chapter attempts to highlight the conditions of women in the context of the Mediterranean between 63 B.C. and 135 A.D. This was a period of great changes in every respect of human life. The relevance of this period is the fact that the woman on which this work focuses is situated in that historical period and that geographic area. In the second chapter, I deal with the fourth Gospel as a product of the community of the beloved disciple. Here, I attempt to uncover the history and the community trajectory, its conflicts, its struggles, and its victories. Within this context, I try to highlight the woman's participation in the Jesus' movement as well as the Christian missionary movement. The third chapter is a reflection of what is said about the women who appear in the fourth Gospel. It is obvious that the Gospel gives relevance to the role of women. The fourth chapter focuses on the hermeneutic theological study of John 4, 1-43 but it is not an exegetic study. Here, the emphasis is on the encounter between Jesus and the samaritan and its consequences. This text contains female hermeneutic liberation and poses questions about women and their socio-political, economic, and religious role in our times.
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John, Helen Catherine. "Bodies, spirits, and the living landscape : interpreting the Bible in Owamboland, Namibia." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/21589.
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This study explores the relationship between Christianity and autochthonous (indigenous, pre-Christian) worldviews and practices amongst the Aandonga of Owamboland, Northern Namibia. Using participant contributions from a series of Contextual Bible Study (CBS) sessions (with groups of men, women, and children), and supplemented by ethnographic contextualisation, it challenges the oft-contended notion that Christian worldviews and practices have erased the significance of African Traditional Religion for Ndonga (or wider Owambo) communities. The enduring significance of autochthonous worldviews and practices is explored using responses to six biblical texts, each of which relates to at least one of three themes: bodies, spirits, and landscapes. The study examines feasting bodies (The Parable of the Wedding Banquet), bleeding bodies (The Haemorrhaging Woman), and possessed bodies (Legion). It considers possession spirits (Legion), natural spirits (the so-called ‘Nature Miracles’), and ancestor spirits (Resurrection appearances). Perspectives on landscapes are highlighted particularly in relation to aspects of the natural environment (the ‘Nature Miracles’) and the locations explored by an itinerant demoniac (Legion). Responses to the texts engender, inter alia, discussions of contemporary perspectives on diviner-healers (oonganga), witchcraft (uulodhi), the homestead (egumbo), burial grounds (omayendo, oompampa), spirits (iiluli, oompwidhuli), ancestors (aathithi), material agency (for example, apotropaic amulets), and the ‘traditional’ wedding (ohango). Having analysed the ways in which autochthonous worldviews informed participants’ interpretations of the particular texts considered (Matthew 22:1-14 & Luke 14:7-11; Mark 5:21-43; Luke 8:26-39; Mark 4:35-41 & 6:45-52; Luke 24), each set of interpretations is brought into conversation with professional biblical scholarship. The study therefore highlights the ways in which these grassroots, ‘contextual’ interpretations might nuance New Testament interpretations returned by the Academy, particularly by highlighting the highly contextual nature of the latter.
Books on the topic "Bible, 1 John"
More sourcesBook chapters on the topic "Bible, 1 John"
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Louden, Bruce. "Euripides’ Alcestis and John’s Lazarus (John 11:1–44, 12:1–8)." In Greek Myth and the Bible, 163–74. Abingdon, Oxon ; New York, NY : Routledge, 2018. | Series: Routledge monographs in classical studies: Routledge, 2018. http://dx.doi.org/10.4324/9780429448553-8.
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"Batswakwa: Which Traveller are You (John 1:1–18)?" In The Bible in Africa, 150–62. BRILL, 2000. http://dx.doi.org/10.1163/9789004497108_011.
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Rosenblatt, Jason P. "Selden and Milton on the Bible." In John Selden, 92–138. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192842923.003.0003.
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The Bible provides the scope for Selden and Milton to display their brilliance: one as a great scholar boldly following his vision of the truth wherever it leads, the other as a creative genius finally overcoming his strong precursor, the King James Bible, to become the supreme poet of the hexaëmeron. Selden focuses his biblical Hebraic and post-biblical rabbinic scholarship on New Testament passages, offering immensely learned and sometimes startlingly original readings of the Apostolic Decree (Acts 15:20, 29; and 21:25) and four events in the life of Jesus: his rebuke of the Jews regarding korban (Mark 7:9–12); his pronouncement that “the truth shall make you free” (John 8:31–2; his driving the money-changers from the temple (John 2:13–17); and his trial (Matt. 26:63–6). If God is Milton’s father, and his scriptural word is the strongest of all precursor texts, then the King James Bible is the most intimidating version of that text. Milton’s marginal Hebrew substitutions for the KJB Psalm translations (1648) reveal anxiety and defensiveness. But the creation account in book 7 of Paradise Lost compresses the verses of Genesis 1, reducing them to their constituent elements and then outdoing them with the energy and magnificence of his interlinear poetic commentary. The poet’s anxiety-free transcendence of the KJB in book 7 can be seen as part of a general sense of joyous creativity.
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"The Apocryphon of John (II,1, III,1, IV,1 and BG 8502,2)." In Nag Hammadi Texts and the Bible, 65–87. BRILL, 1993. http://dx.doi.org/10.1163/9789004379886_007.
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Dawson, Jane E. A. "John Knox, Christopher Goodman and the ‘Example of Geneva’1." In The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0006.
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This chapter provides a narrative of the sustained use of Genevan forms of worship in the British Isles after Knox and Goodman’s return from exile. Genevan devotional practices were not strictly celebrated by the former exiles alone. The broader singing of metrical psalms in England aroused suspicion by authorities of a popular brand of Calvinism. It was not ultimately Cranmer’s Latin translation of the Bible that English and Scottish Protestants shared, but a common edition of the Bible produced by the English exile congregation in Geneva. Gaelic translations of the Geneva Bible intended for an Irish readership extended the edition’s use even further. The discussion also draws attention to Archbishop Adam Loftus’s missionary plan to deploy Goodman in Ireland in order to introduce reformed worship.
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Stackhouse, John G. "1. Original evangelicalism." In Evangelicalism: A Very Short Introduction, 5–19. Oxford University Press, 2022. http://dx.doi.org/10.1093/actrade/9780190079680.003.0002.
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‘Original evangelicalism’ discusses the precursors of evangelicalism. Evangelicals differ from Catholics and Orthodox Christians in that they champion the Bible as the supremely authoritative guide to faith and life. Indeed, the self-understanding of evangelicals tends to leap directly from the pages of the Bible to the Reformation of the sixteenth century. The topics of Puritanism and Pietism are also worthy of consideration. There are a number of notable “ur-evangelicals,” including Jonathan Edwards, George Whitefield, and John Wesley. For evangelicals, genuine Christianity is focused on the evangel, purified from ecclesiastical and social errors, and gratefully dutiful in obeying, and extending the influence of, the Word of God.
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Clayton, Wickham. "‘Can anything good come out of Southern California?’* (*hyperlink to John 1:46)." In The Bible onscreen in the new millennium. Manchester University Press, 2020. http://dx.doi.org/10.7765/9781526136589.00020.
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Chauchot, Christina Michelsen. "Introducing the concept of rewritten Bible as an interpretive matrix in New Testament studies." In John the Baptist as a Rewritten Figure in Luke-Acts, 16–29. Routledge, 2021. http://dx.doi.org/10.4324/9781003045236-1.
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Levering, Matthew. "The Old Testament Witness." In Did Jesus Rise from the Dead?, 91–113. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198838968.003.0003.
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In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.
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Krajewski, Stanisław. "Fr. Tadeusz Sroka. Dziennik izraelski czyli religijny wymiar ludzkiego losu (An Israeli diary, or the religious dimension of man's fate). Warsaw: Spokania. 1985." In Polin: Studies in Polish Jewry Volume 1, 411–15. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781904113171.003.0055.
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This chapter looks at Fr. Tadeusz Sroka's An Israeli Diary, or the Religious Dimension of Man's Fate (1985). An Israeli Diary takes the form of excerpts from a diary written in the years 1970–71. Each entry opens with press news about political events in the Middle East, followed by pondering over the Bible or the fate of the Jewish people. There are hardly any data concerning contemporary Israel, except a few facts showing Arab intransigence and the hopeless situation of Israel ‘in human terms’. The author says very little about Jewish history and nothing about Judaism; the Talmud is not mentioned, even in places where it could have been useful, for example in reflecting on capital punishment. The author's perspective is metaphysical; he assumes that the election of Israel is eternal. This, incidentally, is the official standpoint of the Catholic Church today, confirmed more than once by John Paul II. As a result, Israel is seen as the centre of the world. Next, the fate of the Jews reveals the ultimate perspectives of the human condition: on one pole the Holocaust, on the other the re-creation of the state by visionaries, in defiance of reason. Israel is a sign for the world, and today's secular Israel is an appropriate sign for the contemporary materialistic world.