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In the first two chapters of Luke, characters acknowledge Jesus as Messiah, Son of God, and Lord. Lukan characters also speak of John going before the Lord God, suggesting that Jesus might be the Lord in view, and connect Jesus with Old Testament YHWH passages. These features have made Luke 1-2 a key locus for discussions of Lukan Christology, generating speculation as to whether Luke presents Jesus as divine. However, they also create an apparent incongruity with the body of the Gospel. In Luke 3 and elsewhere, human characters are initially ignorant that Jesus is Messiah, Son of God, and Lord. Moreover, Jesus' divinity – if Luke affirms it – does not seem to be recognized until after the resurrection. In this study, Caleb Friedeman advances a new model for understanding the Christological relationship between Luke 1-2 and the rest of Luke-Acts, in which Luke presents these opening chapters as a Christological mystery.
This is a study that combines the insights of historical, literary, and theological approaches to the Gospel of John.
Did Jesus really call the Jews of his day children of the devil? Would he label Jews of today the same way? Did the Jews kill Jesus and then violently expel from the synagogue anyone who accepted him as a promised Messiah? The Christian church has found answers to these and other similar questions in the Gospel of John. But Jewish readers are justifiably offended by many of John's answers. The eleven essays offered here present facts everyone should know. They are written by a modern Jewish scholar responding to troubling questions about John raised over a period of more than forty years by his university students, by congregants in synagogues he has served as spiritual guide (rabbi), and by Christian colleagues with whom he has worked throughout his long career. Designed to engage thoughtful readers from every religious background, these essays encourage questions and suggest plausible answers to the problems in John by illustrating the difference between the answers of John and the facts of history. They also compare John's Jesus with the teachings of the modern church about the treatment of "others," love for all humanity, and the wholeness of body and spirit.
This study aims to read Jesus's foot washing narrative missionally (John 13:1-38). A missional reading is identical to a missional hermeneutics based on the literary-theological interpretation of the text. John uses sending language and formulae, and the frame of "as . . ., so . . ." throughout the whole Gospel, which clarifies Jesus's and his disciples' mission as integrated witness. In this literary context, the foot washing narrative signifies the integrated witness of Jesus and the disciples. The narrative consists of two parts: one, Jesus's symbolic action for his death, and the other, for its interpretation for the disciple community. Jesus's death, as his unique mission, results in pu...
Drawing on David texts, Matthew makes the narrative case for an unexpected messiah--one who does not kill but is instead killed by the Romans.
Demonstrates how quotations are used in Hebrews to develop its characterization of God - Father, Son, and Spirit.
Provides an extensive analysis of sarcasm in Paul's letters, illuminated by case studies on Septuagint Job, the prophets, and Lucian of Samosata.
Paul's discussion of marriage and singleness in 1 Corinthians 7 has long presented exegetical challenges, beginning with the chapter's opening statement: 'It is good for a man not to touch a woman.' Interpreters continue to debate whether the ascetic language of the statement reflects the views of Paul or the Corinthians. They also debate the motivations for the rise of an ascetic movement in Corinth. In this ground-breaking study, Barry N. Danylak offers a fresh solution to these conundra. Using evidence from Egyptian census papyri, he demonstrates the prevalence of secular singleness in Roman urban environments. He also draws on classic Greek marriage debates to argue that the Corinthians' disposition likely reflected an Epicurean perspective of secular singleness; and that Paul himself was responsible for the 'touch' language as a rhetorical adaptation in his response to the Corinthians' question. Combining fresh evidence with attentive analysis, Danylak's study thus proposes a viable resolution to these long-standing exegetical challenges.
Built around a new translation of a neglected text, this book offers new perspectives on early gospel literature.
This is a study that combines the insights of historical, literary, and theological approaches to the Gospel of John.