This work is concerned with the influence of biblical and prophetic traditions on the author of the book of Revelation, and in particular his use of the prophecies of Isaiah. First, John's own prophetic consciousness and expression is compared with previous Israelite-Jewish and early Christian prophetic conventions. This is followed by an evaluation of John's use of the OT in general, including a discussion of methodology for isolating allusions, the question of the validity of the terms quotation and allusion in Revelation, and the presence of thematic patterns in the author's choice of Scripture. All this is foundational to the main portion of the work (Ch. III), where a detailed analysis is undertaken to determine the validity of all proposed allusions to Isaiah in the book of Revelation. Of the 72 suggested allusions treated, 40 were judged as certain or virtually certain, 24 were considered as unlikely or doubtful, and 8 were appraised as probable or possible. Those allusions which were accepted received further evaluation to see how and why they were used by John, with special attention given to the tradition-history of the passage used, and the possible interpretative techniques employed. A variety of exegetical and literary devices were uncovered, including the use of catchwords, inclusio, repetition of texts, exploitation of Hebrew parallelism, and the collection of texts around a central theme. Furthermore, John's use of Isaiah is concentrated in basic areas, with clusters of Isaiah texts appearing in specific sections of Revelation. The principal Isaian themes with which he is interested are holy war and the Day of the Lord, oracles against the nations, and salvation prophecies relating to the community of faith and the restored and glorified Jerusalem. It was concluded that on the whole, John's use of Isaiah is not random, and he does not use the OT texts merely as a visionary resource for language, phrases, structural patterns etc. But he consciously carries on the prophecies of his biblical predecessors and invokes their authority. The remnants and results of John's interpretation of Isaiah presuppose exegetical activity and application prior to the vision experience and it is likely that at least some of his intended readers were familiar not only with his theological concerns, but also with his methodological approach.

This is a print on demand book and is therefore non- returnable. This informative, clearly written book introduces the New Testament in two main ways: (1) it explains where the New Testament came from, and (2) it examines the New Testament writings themselves. Ben Witherington first tells how and why the New Testament documents were written and collected and how they came to be known as the New Testament that we have today. He then discusses the main stories and major figures in the New Testament. Witherington looks particularly at the Gospels, examining how and why their stories differ and pointing out what these ancient biographies actually say about Jesus. He also surveys the ways that these stories were told and retold, explaining how this literary development has influenced Christian theology, ethics, and social thought. At once scholarly and accessible — it really is written in plain English — Witherington's guide to the origins and message of the New Testament is eminently suitable as a text for college and seminary students. With each chapter followed by a section called "Exercises and Questions for Study and Reflection," The New Testament Story will also prove valuable to individual readers and ideal for church classes and group Bible studies.

Disziplinäre Grenzen überschreitend zielt der Band darauf ab, die Visualisierung Mohammeds in der westlichen Welt vis-à-vis mit dessen Darstellung im Islam zu untersuchen. Dabei wird das Material weder geographischen oder sprachlichen Sphären zugeordnet noch werden Textquellen isoliert von bildlichen Darstellungen betrachtet. Die Beiträge eröffnen vielmehr einen thematischen und theoretischen Dialog über die Frage, wie der Prophet in verschiedenen kulturellen Traditionen, in Europa und Amerika und in der Welt des Islam, vom Mittelalter bis in die Gegenwart, vergegenwärtigt wurde.

Should Christians be embarrassed by the book of Revelation? The Revelation of John has long confused and disturbed readers. The Apocalypse of John among Its Critics confronts the book's difficulties. Leading experts in Revelation wrestle honestly with a question raised by critics: Should John's Apocalypse be in the canon? (Alan S. Bandy) Was John intentionally confusing? (Ian Paul) Was John a bully? (Alexander E. Stewart) Did John delight in violence? (Dana M. Harris) Was John a chauvinist? (Külli Tõniste) Was John intolerant to others? (Michael Naylor) Was John antisemitic? (Rob Dalrymple) Did John make things up about the future? (Dave Mathewson) Did John advocate political subversion? (Mark Wilson) Did John misuse the Old Testament? (G.K. Beale) Engaging deeply with Revelation's difficulties helps the reader understand the book's message—and respond rightly. The book of Revelation does not need to be avoided or suppressed. It contains words of life.

For an eye-opening understanding of Acts, readers discover clues to its structure and meaning hidden in Isaiah and the new Exodus message."

This monograph provides a fresh perspective on judgment according to works by challenging both the majority scholarly view and the new perspective advocated by E. P. Sanders, James D. G. Dunn and N. T. Wright. Employing intertextuality and early Jewish mediation of scripture, this study examines the idea of judgment according to works with reference to Psalm 62:13 in early Jewish literature and the New Testament. The originality of this study is to highlight the significance of Psalm 62:13 in the context of judgment according to works and to argue that the texts dealing with judgment according to works in the New Testament are to be understood as interpretations of Psalm 62:13 and its broad context.

Inspiration: Towards a Christian Interpretation of Biblical Inspiration anchors its study of inspiration firmly in the Scriptures and examines the inspired nature of the Bible and its inspiring impact. Gerald O'Collins begins by examining classical view of inspiration expounded by Karl Barth and Raymond Collins. He takes up the inspired origin of the Old Testament, where earlier books helped to inspire later books, before moving to the New Testament, which throughout shows the inspiring impact of the inherited Scriptures--both in direct citations and in many echoes. The work then investigates the Bible's inspiring influence on Christian worship, preaching, teaching, the visual arts, literature, and life. After a chapter that clarifies the interrelationship between divine revelation, tradition, and inspiration, two chapters expound ten characteristics of biblical inspiration, with special emphasis on the inspiring quality of the Bible. O'Collins explains a major consequence of inspiration, biblical truth, and the grounds on which the Church 'canonized' the Scriptures. After spelling out three approaches to biblical interpretation (the authorial intention, the role of readers, and the primacy of the text itself), the book ends by setting out ten principles for engaging theologically with the Scriptures. An epilogue highlights two achievements of the book. By carefully distinguishing inspiration from divine revelation and biblical truth, it can deliver readers from false problems. This work also underlines the inspiring effects of the Scriptures as part of the Holy Spirit's work of inspiration.

This new commentary approaches Revelation from a Pentecostal perspective, but you may be surprised at what this does and doesn’t mean in this case. This is a serious commentary based on the Greek text and includes discussion of all the standard topics (authorship, date, audience, etc.). It gives interpretive priority to the original context and audience while also discussing application today. Newton eschews all populist interpretations of Revelation and questions many assumptions built on futurist or historicist readings, but includes a survey of recent scholarly Pentecostal work on Revelation and an extended discussion of what an authentic Pentecostal reading of Revelation might look like. The commentary highlights features of Revelation that Pentecostals often look for, such as its pneumatology, but also draws attention to features that Pentecostal readers should take more seriously than they often do, such as its missional focus, the narrative flow, intertextual references, and the focus on atonement. This makes it a more optimistic commentary than many available. The commentary interacts in depth with five leading commentaries over the past twenty-five years as well as over two hundred other books and articles, including the oldest existing commentary on Revelation.

Revelation's Hymns examines the hymnic pericopes in Revelation in light of the cosmic conflict theme. It considers this theme as integral to the development of Revelation's plot. Recognizing that critical studies give interpretative primacy to the political realities that existed at the time of Revelation's composition, Grabiner responds to the need for an examination of the storyline from the perspective of issues that are of narrative importance. Grabiner argues that the cosmic conflict is at the centre of the book's concerns, and attempts to determine the function of the hymns with respect to this. Previous examinations of the hymns have considered them as a response and/or parody to Roman liturgy, examples of God's unquestioned sovereignty, or expressions of thematic overtones found throughout the book. While these approaches make a contribution to a greater understanding of the hymns, the relation to the ever-present conflict theme has not been explored. This study allows the hymnic sections to engage with the larger narrative issue as to who is truly the rightful sovereign of the universe.

The methodological approach employed in this research utilizes the hermeneutics of comparative midrash combined with aspects of Bakhtinian dialogism and intertextuality. The purpose of this enterprise is to discern the function of scripture in Joel and its New Testament Nachleben. The terms 'appropriation' and 'resignification' are descriptive of the process through which an antecedent text is transformed by its displacement, condensation, and recontextualization. These methodologies assist in giving an account of the intertextual dialogism involved in a text’s unrecorded hermeneutics. The scope of the work looks at the use of scriptural traditions within the book of Joel during the Second Temple period. There is an introduction to the hermeneutical methods employed, followed by a general introduction to the book of Joel in chapter one. Chapters two and three concern the function of scripture in Joel. Finally, the last chapter deals with Joel’s New Testament Nachleben. Each chapter has an introduction and conclusion. This work does not eschew the importance of diachronic issues. The diachronic method pays attention to the context of an antecedent’s voice, while the synchronic methodological approach pays attention to the function and purpose in which the receptor text resignifies the appropriated motifs and allusions. The diachronic becomes fused with the synchronic in the process of an allusion’s recontextualization. This study, in a heuristic manner, focuses on the way that each allusion is appropriated and resignified for the needs of both Joel’s community and those of the later NT, in order to understand the function of canonical hermeneutics.