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Journal articles on the topic 'Books of the New Testament'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Bloemendal, Jan. "Erasmus’ Paraphrases on the New Testament." Erasmus Studies 36, no. 2 (2016): 105–22. http://dx.doi.org/10.1163/18749275-03602003.

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In 1516 Erasmus published his new Latin translation of the New Testament. After that he started to write his paraphrases of all books, except Apocalypse. This introduction gives a state of the art. It will be first discussed when and where Erasmus wrote his paraphrases, which were composed between May 1517 and January 1524 when he was also reworking his Novum Instrumentum/ Novum Testamentum. The next issue treated is what kind of work they are, being a kind of commentary, but also an aid for preachers to bring the New Testament to their audience. This is related to the aim Erasmus had with his ‘New Testament project’: to advance the philosophia Christi and Christian piety, and his intended or implied readership, theologians. He used several sources to bring his interpretations of the biblical stories in line with the exegetical tradition.

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2

Goodacre, Mark. "RECENT BOOKS IN?NEW TESTAMENT STUDIES." Reviews in Religion & Theology 4, no. 1 (February 1997): 77–81. http://dx.doi.org/10.1111/j.1467-9418.1997.tb00215.x.

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3

Goodacre, Mark. "RECENT BOOKS IN ? NEW TESTAMENT STUDIES." Reviews in Religion & Theology 5, no. 1 (February 1998): 71–76. http://dx.doi.org/10.1111/j.1467-9418.1998.tb00179.x.

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4

Carleton Paget, James. "Recent Books in ... New Testament Studies." Reviews in Religion & Theology 6, no. 2 (May 1999): 215–18. http://dx.doi.org/10.1111/1467-9418.00018.

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5

Gallagher, Edmon L. "Origen via Rufinus on the New Testament Canon." New Testament Studies 62, no. 3 (May 27, 2016): 461–76. http://dx.doi.org/10.1017/s0028688516000060.

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Around the turn of the fifth century Rufinus of Aquileia translated many important Greek theological works, especially by Origen and Eusebius. These translations have received a great deal of criticism for their lack of fidelity to their Vorlagen, a criticism that extends to their statements on the New Testament canon. Several scholars now assume that the list of New Testament books to be found in Origen's Homilies on Joshua 7.1 (available only in Rufinus' Latin translation) should be attributed to the translator rather than to Origen himself. This paper calls this assumption into question by comparing Eusebius’ statements on the books of the New Testament to Rufinus' translation of those statements. We will find that Rufinus does, in fact, alter his text in some subtle ways so that the statements on the canon correspond more closely to the increasingly stabilised canon of the late-fourth and early-fifth centuries, but such subtle alterations do not overturn the translator's basic fidelity when reporting earlier views. This analysis suggests that Origen did produce a list of books in the mid-third century that closely – though not exactly – resembled the list of New Testament books published by Athanasius in 367.

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Lalleman, Pieter J. "Mark Through Old Testament Eyes Through Old Testament Eyes New Testament Commentaries." European Journal of Theology 28, no. 2 (December 1, 2020): 190–91. http://dx.doi.org/10.5117/ejt2019.2.016.lall.

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SummaryThis first commentary in a new, non-technical series is a very helpful contribution on the Gospel of Mark. Rather than engaging in discussion with other authors, LePeau interprets the text of the Gospel, but his emphasis is heavily on the influence of the Old Testament and on discipleship. For that reason the books will be an excellent counterpart to a more all-round commentary.RÉSUMÉVoici le premier commentaire dans une nouvelle série qui se veut non technique et c’est une contribution utile sur l’évangile de Marc. Plutôt que de discuter les opinions d’autres auteurs, Le Peau offre une interprétation du texte de l’évangile, mais en insistant fortement sur l’influence de l’Ancien Testament et sur le thème du discipulat. Ce livre sera ainsi un complément excellent à d’autres commentaires plus élaborés.ZusammenfassungDieser erste Kommentar einer neuen, nicht technischen Reihe stellt einen überaus nützlichen Beitrag zum Markusevangelium dar. Statt sich in eine Diskussion mit anderen Autoren zu begeben, legt LePeau den Text des Evangeliums aus; dabei legt er den Schwerpunkt besonders auf den Einfluss des Alten Testamentes und auf Jüngerschaft. Dies macht das Buch zu einem ausgezeichneten Gegenstück zu den sonstigen eher allumfassenden Kommentaren.

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OUNSWORTH, RICHARD J. "NEW TESTAMENT INTERPRETATION by Ian Boxall THE BOOKS OF THE NEW TESTAMENT by Ian Boxall." New Blackfriars 89, no. 1023 (September 2008): 619–21. http://dx.doi.org/10.1111/j.1741-2005.2008.00257_1.x.

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8

Best, Ernest. "Book Reviews : New Testament Books From the Continent." Expository Times 101, no. 10 (November 1989): 314–15. http://dx.doi.org/10.1177/001452468910101021.

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9

Moore, Rosemary. "Late Seventeenth-Century Quakerism and the Miraculous: A New Look at George Fox’s ‘Book of Miracles’." Studies in Church History 41 (2005): 335–44. http://dx.doi.org/10.1017/s0424208400000292.

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George Fox, chief among the founders of Quakerism, died in 1691, leaving a huge mass of papers for publication together with funds to support the project. In the event, some of his papers were never published and were lost, and little was known about them until the discovery in 1932 of an annotated list of all Fox’s papers, which had been compiled in the 1690s, and which included references to two unknown books, a ‘Book of Miracles’ and a ‘Book of Examples of God’s Judgements on Evildoers’. The finder was Henry J. Cadbury (1883–1974), who is best known in non-Quaker circles as a New Testament scholar, and the skills he needed for the analysis of New Testament documents were invaluable in handling the Fox corpus. He was able to gain an idea of the contents of these lost books, particularly the ‘Book of Miracles’, and his partial reconstruction of it, published in 1948 with a comprehensive introduction, is still an important source for any study of the miraculous element in early Quakerism.

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10

Gross, Carl. "Do We Need Another Greek New Testament? A Translator’s and Student’s Look at the Tyndale House Greek New Testament." Bible Translator 69, no. 2 (August 2018): 315–25. http://dx.doi.org/10.1177/2051677018783031.

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Review of The Greek New Testament, Produced at Tyndale House Cambridge. Edited by Dirk Jongkind, Peter J. Williams, Peter M. Head, and Patrick James. Wheaton, IL: Crossway Books; Cambridge: Cambridge University Press, 2017.

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11

Barker, Margaret. "Atonement: The Rite of Healing." Scottish Journal of Theology 49, no. 1 (February 1996): 1–20. http://dx.doi.org/10.1017/s0036930600036577.

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There has recently been a number of books on the Christian understanding of atonement. What has been fascinating for me is the extent to which these books do, or more often do not, use the Old Testament material on atonement as the basis for what they have to say. The New Testament speaks in a variety of ways about atonement and this has become the centre of Christian dogmatics; but this ‘atonement’ is only loosely related to its Old Testament roots. Did the first Christians, then, radically alter what was understood by atonement, or was this radical alteration made by subsequent expositors of their ideas? The latter is more likely; in other words, the original ‘model’ for New Testament theology has been lost.

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12

Bhae, Jhong-Yeol. "The Arrangement of the Books of the New Testament." Bible & Theology 80 (October 25, 2016): 187–213. http://dx.doi.org/10.17156/bt.80.07.

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Omanson, Roger L. "Book Review: New Testament Books for Pastor and Teacher." Review & Expositor 82, no. 1 (February 1985): 139–40. http://dx.doi.org/10.1177/003463738508200122.

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Boyce, James L. "Book Review: New Testament Books for Pastor and Teacher." Interpretation: A Journal of Bible and Theology 40, no. 1 (January 1986): 103–4. http://dx.doi.org/10.1177/002096438604000130.

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Burge, Gary M. "Kenneth E. Bailey: An Ambassador Serving the Middle East and the West." International Bulletin of Mission Research 41, no. 2 (January 23, 2017): 152–59. http://dx.doi.org/10.1177/2396939316674634.

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Kenneth E. Bailey (1930–2016) was an internationally acclaimed New Testament scholar who grew up in Egypt and devoted his life to the church of the Middle East. He also was an ambassador of Arab culture to the West, explaining through his many books on the New Testament how the context of the Middle East shapes the world of the New Testament. He wed cultural anthropology to biblical exegesis and shaped the way scholars view the Gospels today.

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Le Roux, J. H. "Von Harnack, Marcion en die Ou Testament." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 124–36. http://dx.doi.org/10.4102/ve.v24i1.317.

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This article focusses on Adolf Von Harnack’s profound study of Marcion, a theologian of the second century. He was amongst other things fascinated by Marcion’s view of the Old Testament. Marcion rejected the Old Testament because it depicted the creator-god as a mean figure who humiliated human beings. Jesus was in no way related to this god. He came from the good God who is described in the New Testament. Marcion compiled his own Bible which had no Old Testa-ment and only a few books from the New Testament which he purged from all Jewish or Old Testament influence. According to Marcion the newness of the Christ event made the Old Testament superflous.

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Brakke, David. "A New Fragment of Athanasius's Thirty-Ninth Festal Letter: Heresy, Apocrypha, and the Canon." Harvard Theological Review 103, no. 1 (January 2010): 47–66. http://dx.doi.org/10.1017/s0017816009990307.

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Athanasius of Alexandria's thirty-ninth Festal Letter remains one of the most significant documents in the history of the Christian Bible. Athanasius wrote the letter, which contains the first extant list of precisely the twenty-seven books of the current New Testament canon, in 367 c.e., during the final decade of his life. Like many of his annual Easter letters, the thirty-ninth was fairly long, but only a small portion of the text survives in Greek.1 The Greek excerpt contains Athanasius's lists of the books of the Old and New Testaments, which he calls “canonized,” and a list of a few additional books, like the Shepherd of Hermas, which he says are not canonized, but are useful in the instruction of catechumens. Most studies of the formation of the Christian canon, including very recent ones, examine only this Greek fragment and so discuss only the contents of the lists. But already in the late-nineteenth-century fragments of the much more extensive Coptic translation had been published, and a few scholars, such as Carl Schmidt and Theodor Zahn, used them to write penetrating studies of the letter.2 In 1955 Lefort published all the then-known Coptic fragments in his book of Coptic Athanasiana, and then in 1984 Coquin published another long fragment.3 These served as the basis for my 1995 translation and my 1994 article in this journal on the social context of canon formation in fourth-century Egypt.4

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Poniży, Bogdan. "Autor Księgi Mądrości i czas jej powstania (1)." Ruch Biblijny i Liturgiczny 63, no. 4 (December 31, 2010): 293. http://dx.doi.org/10.21906/rbl.179.

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This article is the first part of a longer essay, which is divided into two parts. The Book of Wisdom is a special book in the Bible. It is the youngest book of the Old Testament, but Canon Muratori enlists it among the New Testament books. Many manuscripts and old translations call this book the Wisdom of Salomonos, because Salomon seemed to be the author of this work (cf. Wis 7–9). Strong arguments exclude his authorship, but it is sure, that an Israelite must have been the author. Although there are many hypotheses about the date of its birth, Sitz im Leben and the wording defend the view that the text must have been written while the Romans ruled in Egypt.

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Epp, Eldon Jay. "It's All about Variants: A Variant-Conscious Approach to New Testament Textual Criticism." Harvard Theological Review 100, no. 3 (July 2007): 275–308. http://dx.doi.org/10.1017/s0017816007001599.

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The goal of New Testament textual criticism would appear to be simple enough: to restore the original text written by each author of the New Testament books. Upon examination, however, the notion of simplicity vanishes immediately and each of the key terms here—“restore,” “original,” “text,” and “author”—has its problematic aspects, but more importantly the simply stated goal itself turns out to be inadequate. Grist for the text-critical mill consists of textual readings or variants, which for the relatively small collection of writings called the New Testament are not merely in the hundreds or thousands, or even the tens of thousands, but run to perhaps a third of a million. They stem from the nearly 5,500 Greek manuscripts, some 10,000 versional manuscripts, and innumerable patristic citations of New Testament passages.

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AL-SADOON, Hadeel Salwan Sami. "THE STYLE OF THE SEPTUAGINT TRANSLATION OF THE OLD TESTAMENT AND THE NEW TESTAMENT ) LITERATURE, CRITICISM AND TRANSLATION AXIS)." RIMAK International Journal of Humanities and Social Sciences 03, no. 02 (February 1, 2021): 152–63. http://dx.doi.org/10.47832/2717-8293.2-3.12.

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The Hebrew Torah of the Old Testament, is the first text sacred Known by history. Is the Septuagint translation for the Hebrew text of the oldest and most important translation was adopted by the Bible and the Religious language that borrowed directly to the Christian religion rituals and services. Also it considered later the main base for important translations in the old era , and still even now occupies a role important in the field of monetary, interpretive and historical studies. The original Hebrew contain more than one book, the septuagenarian translation, separated between them and made each book stand on its own. Our research deals with the Historical introduction to the Septuagint translation , The language of the Septuagint translation , The Septuagint Style ,The most important manuscripts of the Septuagint translation.The content and status of the Septuagint to the Jews and Christ, Difference and similarity with the original Hebrew text of the Old Testament in terms of the order , number and names of the books and we Shedding light on the most important translations of the Bible from the beginning of the Septuagint to the present day.

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Roberts, J. H. "Teologie en etiek in die brief aan Filemon: ’n Poging tot verantwoording." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 105–15. http://dx.doi.org/10.4102/ve.v14i1.1279.

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Theology and ethics in the letter to Philemon: An attempt at giving an accountThe criticism levelled by Smit against the attempts of New Testament scholars to treat the ethics of the books of the New Testament are dealt with under the headings of "ethos and ethics"; "Biblical ethics"; "the tasks of New Testament ethics"; and "the teaching of the Bible". In order to give an account of the work done by New Testament scholars the ethics of Paul in the letter to Philemon is discussed After a brief summary of the argument of Philemon, the request of this letter is analysed from the viewpoint of ethical argumentation, concluding with remarks on theology and ethics in Philemon.

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Mynors, Jim. "Ministry by the Books: New Testament patterns for pastoral leadership." Rural Theology 7, no. 1 (May 11, 2009): 68–69. http://dx.doi.org/10.1558/ruth2009v7i1.68.

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23

Cheely, Daniel. "Legitimating Other People's Scriptures: Pasquier Quesnel'sNouveau TestamentAcross Post-Reformation Europe." Church History 82, no. 3 (August 30, 2013): 576–616. http://dx.doi.org/10.1017/s0009640713000644.

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This study traces the evolution of one version of the New Testament across two early modern kingdoms and three confessional communities. The Oratorian priest Pasquier Quesnel salvaged the text of theNouveau Testament“de Mons,” which was condemned in 1667 for infidelity to the Vulgate, by attaching “Christian thoughts” to each verse and framing the new product as a moral commentary. The French Jesuit Michel Le Tellier revived the charges against the “Mons” scriptures, but he could not prevent their redistribution in Quesnel'sL'Abrégé de la morale de l'Evangile(1672) andNouveau Testament(1692) for more than three decades until he shifted his attack away from the translation toward the legitimating paratexts. Long before then, Le Tellier plunged the French Jesuits into the competition for marketing vernacular scripture-books. Though they first proposed an alternative model of scripture-reading, they increasingly borrowed from Quesnel's model as they had more success proscribing his book. Meanwhile in England, both Catholics and Protestants attempted to fit Quesnel's scripture-books to the standards of their geo-confessional communities, conforming enough to make transgression possible. The Catholic physician Richard Short represented Quesnel's book as the “Jesuit” Rheims version while the Anglican divine Richard Russel re-packaged it as a deluxe King James Bible. The struggles of all these competitors illuminate the informal processes of authorization that enabled scripture-books to shadow the Authorized Versions and to expand the space for publisher adaptation and reader appropriation between them. By analyzing the permutations ofbooks, scholars might enrich their understanding of confessional differences, often limited to comparisons oftextualaccess, and more precisely discern the varieties of historical relationships that particular Christian communities sought with their sacred scriptures.

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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.

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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).

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Pastorelli, David. "Le Paraclet dans la notice antimontaniste du PseudoHippolyte, Refutatio omnium haeresium VIII, 19 Les commentaires prophétiques de Priscilla et Maximilla." Vigiliae Christianae 62, no. 3 (2008): 261–84. http://dx.doi.org/10.1163/157007208x281261.

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AbstractThe anti-Montanist notice of Pseudo-Hippolytus, Ref. VIII, 19 is often quoted in research in order to show that the Phrygian prophets wrote numerous books to complete the New Testament. It is, however, marked by an obvious editorial activity: the motive of countless books belongs to the author's heresiological arsenal and should not be counted as a testimony for the history of the New Testament canon. The author is more concerned about the issue of women's ministry : the conflict is on the one hand about the status of Priscilla and Maximilla as prophetic teachers, based on the prophetic office of the Paraclete, and on the other hand about their claims to write « prophetic » commentaries. The underlying principle is the Pauline prohibition that women teach, a fortiori that they write books.

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Conway-Jones, Ann. "The New Testament: Jewish or Gentile?" Expository Times 130, no. 6 (November 5, 2018): 237–42. http://dx.doi.org/10.1177/0014524618812672.

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The Jewish Annotated New Testament, edited by Amy-Jill Levine and Marc Brettler, has recently been republished in a second edition. It performs the vital task of correcting Christian misunderstandings, distortions, stereotypes and calumnies to recover the various Jewish contexts of Jesus, Paul, and the early Christian movement. This is a welcome development in the painful history of Jewish–Christian relations. There is a danger, however, in the book’s Christian reception, of a kind of nostalgia for ‘Jewish roots’—an expectation that by returning to Jesus’ original message, and an ‘authentic’ Jewish form of Christianity, one can bypass centuries of mistrust and worse. Matters are not that simple. Christianity grew out of a complex dual heritage, already reflected in the New Testament. The Christian message quickly spread into the Greek-speaking world, and its adherents soon became majority Gentile. This paper explores the implications of that process, which was begun by Paul, who presented Jewish messianic ideas to a Gentile audience, assigning universal significance to the traditions of his own particular community. It examines how Jesus’ teachings acquired new meanings, often reflecting a Christian movement at odds with the majority of Jews. And it unearths the subtext beneath the New Testament’s defamatory polemic. Doing so involves negotiating the complex relationship between theology and sociology: between ideals (Jewish and/or Christian) and the lived experiences of Jewish and Gentile communities.

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Desjardins, Michel. "Comptes rendus / Reviews of books: Noncanonical Writings and New Testament Interpretation." Studies in Religion/Sciences Religieuses 25, no. 3 (September 1996): 360–62. http://dx.doi.org/10.1177/000842989602500313.

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den Hollander, August. "The New Testament, which … surpasses all books Adriaen van Berghen, 1533." Quaerendo 36, no. 1-2 (2006): 35–50. http://dx.doi.org/10.1163/157006906777411676.

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Mucha, Paweł Marek. "Czy kolejność ksiąg Nowego Testamentu w kanonie jest przypadkowa?" Ruch Biblijny i Liturgiczny 60, no. 3 (September 30, 2007): 177. http://dx.doi.org/10.21906/rbl.370.

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Decretum de canonicis Scripturis (Council of Trent) gives the following list of the canonical books of the New Testament: Matthew, Mark, Luke, John, Acts of the Apostles, Pauline Epistles, Catholic Epistles, Revelation. This order is based on many manuscripts, but is not the only one known. The Apostolic Fathers cite the books of the New Testament, but never give their titles. The books were only given titles in the late second century. The Muratorian fragment is the oldest document (the second half of the 2nd century) which enumerates canonical books in an appropriate order. The important fact is that this list was prepared in the Roman Church and the order is in accordance with our canon. The Muratorian fragment presents the list of books in the reverse alphabetical order (from Z to A). It is a consequence of the tendency to order books alphabetically (not only in codices). Due to the fact that the oldest list of canonical books enlists them in the same order as we do in our canon and this order is not random, the order in our canon seems to be authentic.

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Biksey, Vasil. "THE BENEFITS OF SCRIPTURE IN OLD AND NEW TESTAMENT BOOKS OVER NON-CHRISTIAN WORSHIP BOOKS." Volynskyi Blahovisnyk 7 (October 1, 2019): 199–214. http://dx.doi.org/10.33209/2519-4348-2019-7-58.

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Gotchold, Agnieszka. "O pragnieniu Prawdy. Propozycja Platona a kontekst przekazu biblijnego w świetle teorii mimetyczno-ofiarniczej René Girarda." Filozofia Chrześcijańska 16 (December 15, 2019): 105–21. http://dx.doi.org/10.14746/fc.2019.16.6.

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The paper discusses the issue of the desire for truth in Plato’s Republic, Book VII, and the Old and New Testaments with regard to Girard’s theory of mimetic desire, the scapegoat mechanism and the founding murder. Both Plato and the Bible describe outstanding individuals – Anax, Moses and Jesus – who attain truth. This causes communal envy, leading to the outbreaks of mimetic violence. However, neither Plato nor the Old Testament allow the founding murder to happen. Consequently, they depict communities which deal with strict laws and suppressed violence. It is only in the New Testament that mimetic violence fi nds its outlet in the sacrifi cial killing of Jesus Christ.

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Müller, Mogens. "Septuagintas betydning for udfoldelsen af nytestamentlig teologi." Dansk Teologisk Tidsskrift 79, no. 2 (May 10, 2016): 138–51. http://dx.doi.org/10.7146/dtt.v79i2.105784.

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The old Greek translation of the sacred books of Judaism, the so-called Septuagint, became the first Bible of the Christian Church. Among other things, this meant that much of the vocabulary and many of the theological concepts of the Jewish sacred texts were already available in a Greek form. On the other hand, this fact also had the consequence that the understanding of the underlying Hebrew text and its eventual interpretation by the translators were taken over by the New Testament authors, beginning with the apostle Paul. The first part of this article summarizes parts of the discussion of the role of the Septuagint as the ‘Bible’ text of the New Testament and its impact on the formation of New Testament theology

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Elliott, J. K. "Studies on Erasmus." Novum Testamentum 59, no. 3 (June 21, 2017): 321–26. http://dx.doi.org/10.1163/15685365-12341566.

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During the many celebrations in 2016 to mark the 500th anniversary of the publication of Desiderius Erasmus’ first Greek-Latin New Testament (Instrumentum) several books have appeared on Erasmus or are editions of his works.

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Williams, Ritva H. "Comptes rendus / Reviews of books: The Servant-Ethic in the New Testament." Studies in Religion/Sciences Religieuses 29, no. 2 (June 2000): 212–13. http://dx.doi.org/10.1177/000842980002900210.

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Cazelais, Serge. "Comptes rendus / Reviews of books: Contours of Christology in the New Testament." Studies in Religion/Sciences Religieuses 36, no. 1 (March 2007): 180–81. http://dx.doi.org/10.1177/000842980703600123.

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Al-Ameedi, Riyadh Tariq Kadhim, and Safa Naji Abd. "Politeness in Social Justice Texts of the New Testament and Nahjul- Balagh." International Journal of Linguistics, Literature and Translation 4, no. 7 (July 30, 2021): 165–73. http://dx.doi.org/10.32996/ijllt.2021.4.7.18.

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God sends prophets and messengers to make justice prevail on the planet and threaten oppressors who take people’s rights away to humiliate them. Divine books given to prophets and messengers show how a just society can be built where people save their dignity and live a secured life. This study deal with politeness as a pragmatic strategy in such texts. The present study is going to analyze 16 texts in two religious resources. The theme of these texts deals with social justice in the New Testament and Nahjul-Balagha. The adopted model is that of Leech’s (1983) politeness. It aims to find out the politeness maxims in the New Testament and Nahjul-Balagha of social justice texts. The study aims to reveal the similarities and differences in their implying politeness maxims.

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Hays, Richard B. "Response to Richard Burridge, Imitating Jesus." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 331–35. http://dx.doi.org/10.1017/s0036930610000402.

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I am pleased to have the opportunity to participate in this debate on a book that I have watched in the making, from a distance, over the past ten years or more. Richard Burridge was a faithful participant in the New Testament Ethics Seminar at the Studiorum Novi Testamenti Societas, a seminar that I had the privilege of co-chairing, along with Wolfgang Schrage and Andreas Lindemann. During the years of that working group Richard presented early drafts of material that adumbrated the basic themes of Imitating Jesus. Consequently, he and I have been discussing our common interests in these matters for quite a while. Anyone who reads Richard's substantial new work alongside my earlier book, The Moral Vision of the New Testament, will see that we don't always agree, but there are actually a fair number of commonalities – perhaps more commonalities than would be conveyed by a casual survey of Richard's explicit references to my work.

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Najafi, Salimeh, Mohammadreza Hajiesmaeili, and Mahdi Motia. "STUDY THE IMAGE OF DEATH IN THE QUR'AN AND COVENANTS." Humanities & Social Sciences Reviews 8, no. 6 (December 28, 2020): 18–28. http://dx.doi.org/10.18510/hssr.2020.863.

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Purpose of the study: The phenomenon of death and its attitude is one of the basic issues in human life. The question that has always occupied the human mind in this regard is: What is death? What does he do to a man in the end? Methodology: And how do the heavenly books that have the most knowledge of man portray this phenomenon to the audience of their time? In this article, we try to use the analytical-descriptive method and unbalanced comparison, while examining the verses of death in the Bible and then comparing them with the Qur'an, to state that although the books of the Old and New Testaments have been distorted over time. Results: They may have disagreements with the Qur'an on this subject, but ultimately state that death is a phenomenon in the powerful iodine of the incomparable Creator, which has never been the destruction of man, but an evolutionary stage of human life. The presence of death in human life depends on human actions and behavior. By comparative study in these books, it seems that: Death in the verses of the Old Testament in various meanings such as: death and destruction, sleep and separation of the body used in While in the books of the New Testament, attention to the meanings after death has been given more attention and has been expressed with interpretations such as the day of separation, auditing, and arbitration, while from the perspective of the Qur'an, And life is again for the human soul. Applications of this study: This thesis can have many applications for example in universities that teach theology, philosophy of religion, and mysticism. These fields can use the results of this study in their researches. Moreover, those who interest in religious studies can use it. The novelty of the study: This study reveals the clear relation between divine religions as Islam, Judaism, and Christianly.

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Barus, Armand. "ALLAH MENDENGAR SERUAN DAN TEMPAT BERLINDUNG: Penelitian Puitis Mazmur 5." Jurnal Amanat Agung 15, no. 2 (November 3, 2020): 202–34. http://dx.doi.org/10.47754/jaa.v15i2.366.

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Abstrak: Pembacaan Mazmur 5 dengan menggunakan metode penelitian puitis (poetic criticism) menyingkapkan pesan berbeda dengan metode pemberian makna teks oleh para penafsir mazmur ratapan (lament psalm) sebelumnya. Metode penelitian puitis memperhatikan keluhan pemazmur, perasaan pemazmur yang disebabkan keluhannya, pengertiannya dan pengakuannya tentang Allah di dalam keluhannya dan perubahan suasana teks (mood) dalam menguak pesan mazmur ratapan. Penerapan penelitian puitis terhadap Mazmur 5 menghasilkan pesan tentang Allah yang mendengar seruan dan tempat berlindung. Pengenalan pemazmur akan Allah yang mendengar seruan dan tempat berlindung mengubah ratapan (lament) pemazmur menjadi pujian. Abstract: Reading psalm 5 by using poetic criticism reveals differing message with the methods used by lament psalms’ interpreters when reading psalm 5. The method of poetic criticism takes into consideration the lamentation of the psalmist, the feelings resulted from the lament, the psalmist understanding dan knowledge of God in the midst of psalmist lamentation dan the mood of the text in examining lament psalms. Applying poetic criticism to psalm 5 produces a message concerning God who hears and protects. The personal knowledge of the psalmist of God who hears dan protects radically changes the lament into joy. Kata-kata Kunci: Mazmur ratapan, penelitian puitis, keluhan, perasaan, Allah, perubahan suasana teks (mood), takut akan Allah, ibadah. Kepustakaan Anderson, A.A. The Book of Psalms: Psalms 1-72. Vol. 1. New Century Bible Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1972.Barrett, C.K. The Gospel according to St John: An Introduction with Commentary and Notes on the Greek Text. 2 ed. London: SPCK, 1978.Barth-Frommel, Marie-Claire, dan B. A. Pareira. Kitab Mazmur 1-72: Pembimbing dan Tafsirannya. Jakarta: BPK Gunung Mulia, 2012.Barus, Armand. Mengenal Tuhan Melalui Penderitaan. Jakarta: Scripture Union Indonesia, 2016._____________. "Menghadapi Kebohongan: Penelitian Puitis Mazmur 4." Amanat Agung 14, no. 1 (Juni 2018): 1-24._____________. "Sembuhkanlah Aku: Penelitian Puitis Mazmur 6." Amanat Agung 12, no. 2 (Desember 2016): 175-206.Blocher, Henri. "The fear of the Lord as the "principle" of wisdom." Tyndale Bulletin 28 (1977): 3-28.Broyles, Craig C. "Psalms Concerning the Liturgies of Temple Entry." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 248-287. Leiden: Brill, 2005.Craigie, Peter C. Psalms 1-50. Word Biblical Commentary 19. Dallas: Word Books, 1983.Davidson, Robert. The Vitality of Worship: A Commentary on the Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans, 1998.Dyrness, William. Themes in Old Testament Theology. Downers Grove: IVP Press, 1979.Eichrodt, Walther. Theology of the Old Testament. Vol. 1. Philadelphia: Westminster, 1961._____________. Theology of the Old Testament. Vol. 2. Philadelphia: Westminster, 1967.Goldingay, John. Psalms 1-41. Vol. 1. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic, 2006._____________. Psalms 90-150. Vol. 3. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids, Michigan: Baker Academic, 2008.Keel, Othmar. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake: Eisenbrauns, 1997.Lee, Sung-Hun. "Lament and the Joy of Salvation in the Lament Psalms." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 224-247. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.O’Connor, Michael Patrick, dan Bruce K. Waltke. Introduction to Biblical Hebrew Syntax. Winona Lake: Eisenbrauns, 2004.Ridderbos, Herman N. The Gospel according to John: A Theological Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1997.Roberts, J.J.M. "Mowinckel’s Enthronement Festival: A Review." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 97-115. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.Routledge, Robin. Old Testament Theology: A Thematic Approach. Downers Grove: IVP Academic, 2008.Schwab, Zoltàn. "Is Fear of the LORD the Source of Wisdom or Vice Versa?" Vetus Testamentum 63, no. 4 (Oktober 2013): 652-662.Villanueva, Federico G. The ’Uncertainty of a Hearing’: A Study of the Sudden Change of Mood in the Psalms of Lament. Supplements to Vetus Testamentum 121. Leiden: Brill, 2008.Waltke, Bruce K., James M. Houston, dan Erika Moore. The Psalms as Christian Lament: A Historical Commentary. Grand Rapids, Michigan: William B. Eerdmans, 2014.Weiser, Artur. The Psalms: A Commentary. The Old Testament Library. Philadelphia: Westminster, 1962.

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Ureña, Lourdes García. "Colour Adjectives in the New Testament." New Testament Studies 61, no. 2 (February 26, 2015): 219–38. http://dx.doi.org/10.1017/s0028688514000356.

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Colour is used throughout the NT, although sparingly, with different functions and in conjunction with specific situations. The gospels and the letters do not contain many references to colour, but when they do it is typically to indicate more than a physical quality. On the other hand, the author of the Apocalypse uses the colour in its literal sense to describe a particular object or character. In view of the fact that the book was meant to be read aloud, his repetition of colour adjectives stresses the effectiveness and importance of aural effect as a conveyor of meaning.

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Ходарин, Димитрий. "Salvation According to Epistle to the Hebrews." Библейские схолии, no. 1(1) (June 15, 2020): 147–58. http://dx.doi.org/10.31802/bsch.2020.1.1.008.

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Послание к Евреям предстаёт несколько обособленным в каноне книг Нового Завета. Оно пространно использует ветхозаветные образы и параллели, некоторые из которых лишь кратко упоминаются или даже вовсе не упоминаются в других новозаветных книгах. Вместе с тем именно такие образы становятся основными в развитии авторской мысли. Автор данной статьи стремится показать красоту и цельность подхода к интерпретации Священного Писания при анализе сотериологической проблематики Послания. При этом особое внимание уделяется основным богословским темам Послания и особенностям экзегезы его отдельных мест. The Epistle to the Hebrews stands apart from the rest New Testament due to its extensive and deep use of Old Testaments' images and concepts. A few of them, which are extremely rare or even absent in other New Testaments' books, in their interplay build the basis for the whole Epistle. The author of this article making analyses of soteriological issues tries to discover the wholeness and mastery of Scripture interpretation taken in the Epistle. Doing that he pays close attention both to the main theological lines of the Epistles and to the specifics of exegesis of some its perts.

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Weaver, Dorothy Jean. "Comptes rendus / Reviews of books: Conceiving Peace and Violence: A New Testament Legacy." Studies in Religion/Sciences Religieuses 35, no. 2 (June 2006): 366–68. http://dx.doi.org/10.1177/000842980603500226.

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Smith, Clyde Curry. "Lost Scriptures: Books That Did Not Make It into the New Testament (review)." Journal of Early Christian Studies 13, no. 2 (2005): 249–50. http://dx.doi.org/10.1353/earl.2005.0029.

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Wolbert, Werner. "What Kind of “Ethics” is New Testament Ethics?" Studia Teologiczno-Historyczne Śląska Opolskiego 39, no. 2 (January 17, 2020): 27–41. http://dx.doi.org/10.25167/sth.1511.

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When we speak on New Testament Ethics or somebody writes a book on that subject we often wrongly presuppose what that means and what we can legitimately expect from such a project. From the Ethics of today we expect answers on practical questions, studies on ethical arguments and on moral language. New Testament Ethics, however, is primarily exhortation, parenesis which aims at acting according to what is recognized as morally right and at moral growth. Insofar it is similar to how Ancient Ethics, especially the Stoa, understands itself.

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Luneva, Anna. "Prayer “Birkat ha-Minim” (“Blessing of heretics”) and the Ban on Participation in the Synagogue Liturgy." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 56–66. http://dx.doi.org/10.31168/2658-3356.2018.5.

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The Jewish prayer “Birkat ha-Minim” (“Blessing on the heretics”), 12th benediction of Amida, attracts attention not only of Jewish Liturgy researchers, but it is also an important plot in the history of Jewish-Christian relations in ancient period. Throughout the 20th century “Birkat ha-Minim” was read in the context of anti-Judean passages of the New Testament’s books and early Christian polemic treatises. Such works often include New Testament references to the excommunication of the Christ’s followers from the synagogue (John 9:22; 12:42; 16:2). On the other side, for 2nd–3rd centuries’ Christian authors “Blessing” was one of the reasons for the emergence of anti-Jewish sentiments in the Christians’ environment. However, in recent times, a number of scholars, after more than a hundred years break, conducted a paleographic and textual analysis of the most currently known manuscripts, containing the text of the prayer, and published number of its versions, accompanied by a new critical apparatus. These publications have radically changed the understanding of this blessing. For this reason, all previous works either require rethinking or completely outdated. Although recent research allows us more accurately determine the time and place of the creation of manuscripts containing prayer, there is still no consensus on what purpose it was created and who should be understood by the term “Minim”. In addition, to what extent we can link “Birkat ha-minim” with the New Testament passages about excommunication Christ’s followers from the synagogue.

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Desjardins, Michel. "Comptes rendus / Reviews of books: Non-Retaliation in Early Jewish and New Testament Texts." Studies in Religion/Sciences Religieuses 24, no. 3 (September 1995): 384–85. http://dx.doi.org/10.1177/000842989502400332.

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Friedman, John B. "Bald Jonah and the Exegesis of 4 Kings 2.23." Traditio 44 (1988): 125–44. http://dx.doi.org/10.1017/s0362152900007030.

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In recent years, a good deal of attention has been paid to the place of typology in late medieval art. This way of thought so characteristic of the Middle Ages, in which Old Testament persons and events are seen to have a prefigurative relationship to those of the New, was a popular teaching device. It is nowhere better seen than in the Biblia pauperum or picture Bible, which originated in a mid-thirteenth-century Dominican milieu and was probably inspired by the altar piece of Nicholas of Verdun, made in 1181. The pages of these books contain drawings that show the typological relationship between Old and New Testament events by means of a center roundel depicting some episode of Christ's life, known as the anti-type, flanked by two Old Testament scenes, the types, which were thought to prefigure it. Appropriate Bible prophecies in banners heightened the visual impact of the drawings for the literate. From its inception, the Biblia pauperum was of enormous importance for northern European art, and its influence can be seen well into the Reformation.

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Brakke, David. "Canon Formation and Social Conflict in Fourth-Century Egypt: Athanasius of Alexandria's Thirty-Ninth Festal Letter." Harvard Theological Review 87, no. 4 (October 1994): 395–419. http://dx.doi.org/10.1017/s0017816000030200.

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In histories of the formation of the Christian biblical canon, the thirty-ninthFestal Letterof Athanasius of Alexandria, written for Easter 367, holds a justifiably prominent place. Not only is this letter the earliest extant Christian document to list precisely the twenty-seven books that eventually formed the generally accepted canon of the New Testament, but Athanasius is also the first Christian author known to have applied the term “canonized” (κανονιςόμενα) specifically to the books that made up his Old and New Testaments. Athanasius's canon is explicitly closed: “In these books alone,” the bishop declares, “the teaching of piety is proclaimed. ‘Let no one add to or subtract from them’ (LXX Deut 12:32).” The significance of this document goes beyond these formal and terminological issues, however, for the extant fragments of the letter provide a glimpse into the social and political factors that accompanied the attempted formation of a closed canon of the Bible in one ancient Christian setting. Christianity in fourthcentury Egypt was characterized by diverse and conflicting modes of social identity and spiritual formation: study groups led by charismatic teachers, Melitian communities centered around the veneration of martyrs, and the emerging structure of imperial orthodoxy headed by Athanasius all presented themselves as legitimate expressions of Christian piety. Within this complex setting, the formation of a biblical canon with a proper mode of interpretation was an important step in the formation of an official catholic church in Egypt with its parish-centered spirituality.

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Nabożny, Marcin Krzysztof. "Edward D. ANDREWS, The Reading Culture of Early Christianity: The Production, Publication, Circulation, and Use of Books in the Early Christian Church, Cambridge, Ohio 2019, pp. 247." Vox Patrum 76 (December 15, 2020): 173–75. http://dx.doi.org/10.31743/vp.8780.

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“The Reading Culture of Early Christianity” was written by Edward D. Andrews and published by Christian Publishing House, Cambridge, Ohio in 2019. It is historical and biblically centered with 226 pages: it provides the reader with the production process of the New Testament books, the publication process, how they were circulated, and to what extent they were used in the early church.

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Lalleman, Pieter J. "Ahavah. Die Liebe Gottes im Alten Testament." European Journal of Theology 28, no. 1 (December 1, 2020): 78–79. http://dx.doi.org/10.5117/ejt2019.1.008.lall.

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ZusammenfassungProfessor Oeming bringt eine breitangelegte Sammlung von Aufsätzen, nahezu allesamt auf Deutsch, zur Liebe Gottes im Alten Testament zur Veröffentlichung. Dieses recht preiswerte Buch ist deshalb von Bedeutung, weil es uns darauf aufmerksam macht, dass Gottes Liebe nicht nur im Neuen Testament verkündet wird. Neben vielen hilfreichen Beiträgen zum Thema gibt es weitere, die das Thema des Buches nicht direkt ansprechen, von denen die meisten für sich genommen dennoch hilfreich sind.RésuméCet ouvrage rassemble un large éventail de contributions sur l’amour de Dieu dans l’Ancien Testament, presque toutes en allemand. Ce livre d’un prix abordable est important car il montre que le thème de l’amour de Dieu n’est pas particulier au Nouveau Testament. À côté de nombreuses contributions utiles, d’autres ne traitent cependant pas du sujet du livre, tout en ayant un apport intéressant en ellesmêmes pour la plupart d’entre elles.SummaryProfessor Oeming publishes a wide-ranging collection of essays, nearly all in German, on the love of God in the Old Testament. This quite affordable book is important because it draws attention to the fact that God’s love is not only proclaimed in the New Testament. Yet next to many helpful essays there are others which do not address the book’s subject; in the latter group most are still useful in their own right.

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