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Journal articles on the topic 'Bible – John – Commentaries'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Sulastri, Elisabeth. "Double Predestination View By John Calvin, In His Commentaries And Institutio Book." Journal Kerugma 4, no. 1 (2021): 49–58. http://dx.doi.org/10.33856/kerugma.v4i1.220.

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This article discusses the teaching view of John Calvin about Double Predestination. Any Bible verses that are the basis of explaining this teaching. The explanation of these verses can be the basis for understanding the teaching of John Calvin about Double Predestination. There are three topic discussions in this article, First Double Predestination View by John Calvin, second in His Commentaries, and third institution book. May this article provide new insight and enlightenment for every reader.

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2

Nguyen, V. Henry T. "Review of John Riches,Galatians through the Centuries. Blackwell Bible Commentaries." Bible and Critical Theory 6, no. 1 (2010): 15.1–15.3. http://dx.doi.org/10.2104/bc100015.

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3

Williams, Benjamin. "The 1525 Rabbinic Bible and How to Read It: A Study of the Annotated Copy in the John Rylands Library." Bulletin of the John Rylands Library 92, no. 1 (2016): 53–72. http://dx.doi.org/10.7227/bjrl.92.1.3.

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Daniel Bombergs 1525 edition of the Rabbinic Bible is a typographical masterpiece. It combines the text of the Hebrew Bible with Aramaic Targumim, medieval Jewish commentaries and the Masoretic textual apparatus. As testified by the numerous copies in the libraries of Jewish and Christian readers, this was a popular edition that remained in demand long after its publication. This article examines why and how readers studied the 1525 Rabbinic Bible by analysing the annotated copy now in the John Rylands Library (shelfmark: R16222). This particular copy furnishes detailed information about the r

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4

Park, Hyung Shin. "A Historical Study of John Ross’s Chinese Bible Commentaries and Their Korean Translations." 韓國敎會史學會誌 58 (May 1, 2021): 133–68. http://dx.doi.org/10.22254/kchs.2021.58.04.

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5

de Boer, Erik. "Harmonia Legis: Conception and Concept of John Calvin's Expository Project on Exodus-Deuteronomy (1559–63)." Church History and Religious Culture 87, no. 2 (2007): 173–201. http://dx.doi.org/10.1163/187124207x189749.

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AbstractJohn Calvin's plan to study Exodus, Leviticus, Numbers, and Deuteronomy in the form of a Harmony was conceived in the congrégations, the Bible studies of the ministers of Geneva and its surrounding villages. A surviving manuscript of Calvin's introductory exposition to the series, studied here for the first time since the sixteenth century, reveals intriguing details on the conception of this plan. It also sheds light on the history of the congrégations, this fascinating example of concentration on the Bible in Geneva, on the co-operation of the ministers, and on Calvin's role as the M

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6

Tovey, Derek. "Review of John: Blackwell Bible Commentaries by Mark Edwards and review of Revelation: Blackwell Bible Commentaries by Judith Kovacs and Christopher Rowland." Journal for the Academic Study of Religion 19, no. 2 (2007): 254–58. http://dx.doi.org/10.1558/jasr.v19i2.254.

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7

Czyżewski, Bogdan. "Ecclesio-Mariological Interpretation of Rev 12:1–6 in Early Christian Writings." Verbum Vitae 41, no. 4 (2023): 935–56. http://dx.doi.org/10.31743/vv.14805.

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Early Christian literature contains numerous commentaries on the books of the Holy Scripture, including the Revelation of St. John. Among the many symbols it contains, we can find an intriguing theme related to the sign of a Woman clothed with the sun (cf. Rev 12:1–6). Nowadays, the above-mentioned passage is most often interpreted in the Mariological spirit. An ecclesiological explanation is provided frequently too. It turns out that in the writings of the early Church authors, the reference to the Church was decidedly the dominant one, while the interpretation favoring Mary was almost margin

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8

Farmer, Craig S. "Changing Images of the Samaritan Woman in Early Reformed Commentaries on John." Church History 65, no. 3 (1996): 365–75. http://dx.doi.org/10.2307/3169935.

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Medieval Christians were fascinated by the character of the Samaritan woman, whose story is presented in the fourth chapter of the Gospel of John. Numerous legends celebrating her life history recounted in imaginative detail the heroic deeds of this convert to Christ. The Bible itself, of course, gives no information about her following her encounter with Jesus, nor does it even mention her name. But medieval hagiographers named her Photina and recounted her brave witness to the gospel, leading to her ultimate martyrdom. One legend reports that she converted the daughter of Nero and was martyr

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9

ANDRÉE, ALEXANDER. "PETER COMESTOR'S LECTURES ON THE GLOSSA “ORDINARIA” ON THE GOSPEL OF JOHN THE BIBLE AND THEOLOGY IN THE TWELFTH-CENTURY CLASSROOM." Traditio 71 (2016): 203–34. http://dx.doi.org/10.1017/tdo.2016.2.

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The traditional account of the development of theology in the twelfth and thirteenth centuries is that the emerging “academic” discipline of theology was separated from the Bible and its commentary, that the two existed on parallel but separate courses, and that the one developed in a “systematic” direction whereas the other continued to exist as a separate “practical” or “biblical-moral” school. Focusing largely on texts of an allegedly “theoretical” nature, this view misunderstands or, indeed, entirely overlooks the evidence issuing from lectures on the Bible — postills, glosses, and comment

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10

Toswell, M. J. "The Late Anglo-Saxon Psalter: Ancestor of the Book of Hours?" Florilegium 14, no. 1 (1996): 1–24. http://dx.doi.org/10.3138/flor.14.001.

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In the introduction to her book, The Study of the Bible in the Middle Ages, Beryl Smalley remarks that the Bible was “the most studied book of the middle ages,” and that “the language and the content of Scripture permeate medieval thought” (xi). This concern with the basic text of the Christian faith was felt in early medieval England as much as anywhere else in Christendom. Bede, for instance, highly prized his own commentaries on the books of the Bible, and at the end of his life was translating the gospel of St John into the vernacular. The Codex Amiatinus, the Lindisfarne and Rushworth gos

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11

Falluomini, Carla. "Overt subject pronoun in Gothic vs null subject in Greek." Historical Germanic morphosyntax 74, no. 2 (2021): 155–71. http://dx.doi.org/10.1075/nowele.00055.fal.

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Abstract The Gothic translation of the Bible is a word-for-word rendition of a lost Greek Vorlage (reconstructed by W. Streitberg in 1908; 2nd revised edition in 1919). As previous studies have pointed out, one of the most interesting features of this version is the presence of the overt subject pronoun in instances where there is a null subject in Greek. Considering that Gothic is a null subject language, how is it possible to justify this feature? Based on a new collation that uses biblical textual witnesses not considered by Streitberg (i.e. Greek majuscule and minuscule manuscripts, Church

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12

Hargreaves, Henry. "The Wycliffite Glossed Gospels as Source: Further Evidence?" Traditio 48 (1993): 247–51. http://dx.doi.org/10.1017/s0362152900012939.

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In a recent issue of Traditio, Sister M. Teresa Brady demonstrates clearly that the late fourteenth-century devotional work The Pore Caitif, which she is confident is wholly orthodox, has made extensive use of some of the material produced in the well-organized and well-financed centers of Lollardy which Anne Hudson has shown to have been active at the time. Her demonstration starts with, and is clearest for, the Glossed Gospels, a series of commentaries on the four Gospels consisting entirely of translations from the works of standard authorities, mostly patristic, and based on the Catena Aur

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13

Reinhartz, Adele. "Why Comment? Reflections on Bible Commentaries in General and Andrew Lincoln’s The Gospel According to Saint John in Particular." Journal for the Study of the New Testament 29, no. 3 (2007): 333–42. http://dx.doi.org/10.1177/0142064x07076314.

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14

Duclow, Donald F. "Meister Eckhart on the Book of Wisdom: Commentary and Sermons." Traditio 43 (1987): 215–35. http://dx.doi.org/10.1017/s036215290001254x.

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A common view of medieval thought focuses on the separation of speculative thought from biblical exegesis which occurs with the rise of the universities. Whereas in the patristic era and the early Middle Ages theology and exegesis formed a unity, the introduction of Aristotle and the techniques of quaestio and disputatio detached theology from the study of scriptural texts. The results were twofold: theology attained a new autonomy and a distinctive form in the summa, and exegesis — free of the demands of theological speculation — could pursue a more literal and historical style of interpretat

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15

Христова-Шомова [Khristova-Shomova], Искра [Iskra]. "Небесният симпозиум. Коментарите към Йов 1:6 във византийската и славянската традиция". Slavia Meridionalis 16 (21 жовтня 2016): 67–81. http://dx.doi.org/10.11649/sm.2016.006.

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Celestial symposium: Commentaries to the Book of Job 1:6 in the Byzantine and Slavic traditionsJob 1:6 is one of several places in the Bible where God’s sons (celestial beings) are mentioned: “One day the sons of God came to present themselves before the Lord, and Satan also came among them.” Numerous commentaries of the Church Fathers were included in the Greek catena to the Book of Job. Some of these were not written specially as commentaries to this passage but are extracts from works commenting the nature of the angels, their place in God’s providence and their role in human life. The aut

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16

Gathercole, Simon. "Galatians through the centuries. By John Riches. (Blackwell Bible Commentaries.) Pp. xvi+336. Malden, MA–Oxford: Blackwell, 2008. £55. 978 0 631 23084 7." Journal of Ecclesiastical History 60, no. 2 (2009): 318–19. http://dx.doi.org/10.1017/s0022046908006702.

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17

Milán, Fernando. "Lena-Sofia TIEMEYER, Jonah Through the Centuries, Hoboken (NJ): John Wiley & Sons («Wiley Blackwell Bible Commentaries», X), 2022, 294 pp., 15,5 x 23, ISBN 978-1-118-97334-9." Scripta Theologica 54, no. 3 (2022): 797–801. http://dx.doi.org/10.15581/006.54.3.801.

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18

Perkins, Pheme. "Book Review: Ephesiansby John Muddiman Black's New Testament Commentaries. Continuum, New York, 2001. 338 pp. $29.95. ISBN 0-8264-5203-5.; Ephesiansby Thomas R. Yoder Neufeld Believer's Church Bible Commentary. Herald, Waterloo, 2002. 397 pp. $24.99. ISBN 0-8361-9167-6." Interpretation: A Journal of Bible and Theology 57, no. 2 (2003): 219–20. http://dx.doi.org/10.1177/002096430005700223.

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19

Weisberg, Alexander M., and Ariel Evan Mayse. "As the Deep River Rises." Worldviews: Global Religions, Culture, and Ecology 26, no. 1-2 (2021): 55–78. http://dx.doi.org/10.1163/15685357-20211008.

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Abstract The present essay seeks to offer a conceptual framework for grappling with climate change from within the sources of Jewish law (halakhah), a discourse rooted in the Hebrew Bible but developed in the rabbinic literature of Late Antiquity and then in medieval and modern codes and commentaries. Halakhah reflects deeply-held intellectual, theological, ontological, and sociological values. As a modus vivendi, rabbinic law—variously interpreted by Jews of different stripes—remains a vital force that shapes the life of contemporary practitioners. We are interested in how a variety of contem

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20

Michelsen, William. "Introduktion til Danne- Virke. I." Grundtvig-Studier 37, no. 1 (1985): 67–78. http://dx.doi.org/10.7146/grs.v37i1.15942.

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Introduction to Danevirke IBy William MichelsenGrundtvig never wished to give a systematic presentation of his philosophy. He was a historian, and as such he realised that we only know the development of human life up to our own time and that no man has experienced its origin. A systematic presentation of human life would presuppose a knowledge which we do not possess. However, in his periodical Danevirke (1816-19) he does offer a number of “considerations of human life in general”, as he writes in the preface to its final volume, and it is on this foundation that his later thoughts rested.The

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21

Spierling, Karen E. "R. Ward Holder. John Calvin and the Grounding of Interpretation: Calvin’s First Commentaries. Studies in the History of Christian Tradition. Leiden: Brill Academic Publishers, 2006. x + 312 pp. index. bibl. $134. ISBN: 90-04-14926-0." Renaissance Quarterly 59, no. 4 (2006): 1236–38. http://dx.doi.org/10.1353/ren.2008.0544.

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22

Berglund, Carl Johan, LarsOlov Eriksson, Stefan Green, et al. "Book Reviews." Svensk Exegetisk Årsbok 80, no. 1 (2023). http://dx.doi.org/10.58546/se.v80i1.15424.

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The following books are reviewed:    Heinrich Assell, Stefan Beyerle och Christfried Böttrich (red.), Beyond Biblical Theologies, (Hanna Stenström) Jean-Dominique Barthélemy, Studies in the Text of the Old Testament: An Introduction to the Hebrew Old Testament Text Project (LarsOlov Eriksson)  Brennan W. Breed, Nomadic Texts: A Theory of Biblical Reception History (Mikael Larsson) Walter Brueggemann och William H. Bellinger Jr, Psalms (David Willgren)     Sean Burt, The Courtier and the Governor: Transformation of Genre

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23

Salles, Vince Henry. "Mapagmalasakit/ Matapobre: Two Different Ways of Looking at the Poor in the Parable of the Good Samaritan in the light of the COVID-19 Pandemic." Scientia - The International Journal on the Liberal Arts 11, no. 2 (2022). http://dx.doi.org/10.57106/scientia.v11i2.5.

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This study rereads the Parable of the Good Samaritan in the context of the coronavirus pandemic. It explores the two ways of looking that the passers-by did when they encountered the man who was robbed and abused by the wayside. I termed these two ways of looking in Filipino as malasakit and matapobre. The priest and the Levite were matapobre (mata: eye/ to look; pobre: poor – literally looking down on the poor) in their reaction in that they saw the man but ignored to aid him. The Good Samaritan showed malasakit (malasin: to look; sakit: pain – looking at pain, being compassionate) because he

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