An important study in which Clabeaux shows that a nontendentious NT text can be gathered from Marcion's Apostolikon, and that this text may be of some importance in the early textual and transmissional history of the Pauline corpus.
The Bible comprises a large array of books, teachings, and stories woven into a longer narrative that opens with creation and ends with a vision of creation renewed. Although it is the best selling book in history, and notwithstanding its vast popularity and importance, very few of its readers have any idea who actually wrote its various segments or how they came to be assembled into the sacred work we know today. Moreover, history has shown that it can be wrongly interpreted with devastating consequences. In HOW THE BIBLE CAME TO BE, John W. Miller has written the first detailed study of the form and message of the Bible as a whole, along with carefully documented information on how, when, and why its diverse components were assembled. His pathbreaking work puts readers in touch, for the first time, with the intent and goals of those who created this large body of sacred scriptures. Taken together, the information in HOW THE BIBLE CAME TO BE shows how an awareness of the factors at play in the Bible's formation can greatly enrich our understanding and appreciation of the sacred scriptures and their major components. Since it is both historically objective and theologically meaningful, this work is ideally suited for introducing the Bible in college, university, or seminary courses. Its ecumenical approach should make it of interest to anyone wanting a better understanding of the Bible and its origins. +
This book presents a comprehensive treatment of all of the parables in the Gospel of Matthew. It discusses the significance of each parable as it is heard within the progression of the narrative. Rather than focusing on the intent of Jesus the parable teller, or of Matthew their redactor, it is concerned with what happens as the authorial audience interacts with the parables.
This book in a careful examination of the introductions to the speeches in the Book of Job (chapters 4-24) based on rhetorical criticism. The primary interest of this work is in "inter-unit words" which connect various texts in the Book of Job in such a way that they form the basis of a response. The argument of this study (in distinction to a fairly widespread scholarly consensus to the contrary) is that the speeches do in some way respond to one another. Passages of interest are delimited; the form and structure of the passages are discussed; the rhetorical analysis for each passage will include evidence of a response to the arguments uttered by one or more of the opponents and an overview if given from the perspective as a response to previous texts.
J.P. Heil proposes that the letter to the Hebrews was heard by its audience as a cohesive series of 33 microchiastic units coherently arranges in three macrochiastic levels of 11 units each.
One of the common ways biblical scholars attempt to uncover the sense of Hebrew words with unknown meanings, or to propose new meanings for well-attested words, is through appeal to cognate languages. Among the languages used for such purposes none has been more frequently cited than Arabic. This dissertation studies the methodology employed by Hebraists drawing upon the Arabic sources, points out some of the flaws occasionally found in their work, and suggests ways of avoiding such pitfalls in the future.
This book brings together a series of informative essays on the theme of Creation in various Biblical traditions. They include Bernard Batto's "Creation Theology in Genesis"; Robert Di Vito's "The Demarcation of Divine and Human Realms in Genesis 2-11"; Richard Clifford's "Creation in Psalms"; James Crenshaw's "When Form and Content Clash: The Theology of Job 38:1-40:5"; Gale Yee's "The Theology of Creation in Proverbs 8:22-31"; and Michael Kolarcik's "Creation and Salvation in the Book of Wisdom.
An important study in which Clabeaux shows that a nontendentious NT text can be gathered from Marcion's Apostolikon, and that this text may be of some importance in the early textual and transmissional history of the Pauline corpus.
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