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Is Paul as inconsistent in this thinking as Heikki Raisanen demonstrates? With the help of several hermeneutical techniques, T.E. can Spanje shows that the contrary is the case.
After a survey of recent approaches to the study of Paul’s use of Scripture, the four main chapters explore the use of Isa. 54:1 in Gal. 4:27, the catena of scriptural texts in 2 Cor. 6:16–18, Hos. 1:10 and 2:23 in Rom. 9:25–26 and Isa. 57:19 in Eph. 2:17. In each case, the ancienwriter seeks to place the letter in its historical context and rhetorical situation, identify the significance of any conflations or modifications that have taken place in the citation process, analyse the citation’s function within its immediate context, compare its use by Paul with the various ways in which the text is interpreted and appropriated by other Second Temple writers, and evaluate the main propo...
This collection of twelve essays will celebrate the distinguished contribution of Professor John Kenneth Riches to biblical interpretation. The international selection of contributors are all either former students or colleagues of Professor Riches and the focus of the essays all reflect (and extend) Professor Riches' particular research interests and contribution to biblical and theological studies. The essays in this volume are clustered around two closely related topics: historical and theological contributions to understanding the nature of Christian freedom and agency, and studies which investigate how Paul's thought has been interpreted in diverse settings. All the contributors have be...
Papers presented at the Lund 2000 Conference on Rhetorical Argumentation in Biblical Texts.
How does Paul assess Israel's error with reference to the law in Romans 9:30--10:13, and what solution does he present? In the years since the dawn of the New Perspective on Paul, interpreters continue to discuss what the Mosaic law required and how Paul described Israel's plight and solution. In this work, Richard Winston argues for a traditional law-gospel explanation of a central passage in Paul's discussion of faith and the law (Rom 9:30--10:13), defending the viewpoint that Paul critiqued Israel for seeking to obtain a right standing with God by obeying the law (as the law requires), and presenting faith in Christ as the solution for their problem. Throughout the discussion, special attention is given to how Paul rightly interprets the Old Testament to show that it is in agreement with his argument.
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Waar kom Paulus vandaan? Hoe is dit dat die helfte van die boeke van die Nuwe Testament uit sy pen gevloei het? Hy was nie een van die dissipels nie. Hy het Jesus nie persoonlik geken toe Jesus op aarde was nie. Hy verwys ook nie in sy briewe na Jesus se lewe of sy werk of sy woorde nie. Kortom, Paulus skryf sy eie vorm van die evangelie. Dit is hier waar Adrio König begín met sy reis oor Paulus. Paulus beredeneer die evangelie. Adrio kyk na Paulus se werk, sy lewe, sy persoonlikheid, sy herkoms en vele meer. So skep hy ’n platform van waar die leser na Paulus se boodskap kan kyk in die vele Bybelboeke wat hy geskryf het. Paulus se boodskap neem toe in waarde as jy weet wie hierdie man werklik was. PAULUS is ’n insiggewende boek wat beloof om ’n nuwe wêreld vir elke leser oop te maak.
Wie so viele biblische Texte hat auch 1Kor 11,2-16 Denken und Handeln von Menschen geprägt. Dabei geht es besonders um die Frage nach dem Verhältnis von Mann und Frau und darum, ob Frauen eine Kopfbedeckung tragen sollen. Die hier vorliegenden Beiträge beleuchten diesen schwierigen Text aus verschiedenen Perspektiven und stellen seine Wirkungs- und Forschungsgeschichte wie auch seinen sozialgeschichtlichen und religiösen Hintergrund dar. Eine ausführliche Bibliographie hilft, sich weiter in diese Passage einzuarbeiten.
With 1901/1910-1956/1960 Repertoium is bound: Brinkman's Titel-catalohus van de gedurende 1901/1910-1956/1960 (Title varies slightly).