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 proposals offered as explanations for the riddle posed by the citation. That done, he offers his own account of the hermeneutic at work, based on an analysis of the explicit and implicit hermeneutical pointers through which the letter guides its readers in their appropriation of Scripture. This book compares the hermeneutical approaches of the four letters and draws conclusionsconcerning the interplay of continuity and discontinuity between Scripture and gospel in Paul's letters and the relationship between grace and Gentile inclusion in his theology.

In a chapel service in rural Wales, all is not what it seems . . . A stage adaptation of one of the most celebrated and controversial short-story collections in the history of Anglo-Welsh literature. Originally published in 1915, the searing stories of My People – darkly comic, poignant, with flashes of savagery – exposed the hypocrisy and avarice nestling side-by-side in a Nonconformist community in the rural West Wales of the early 1900s. First produced n the centenary year of the publication of the original collection, this radical reimagining makes us question whether the events depicted in these remarkable stories are consigned to the past, or can we discern uncomfortable parallels in our modern life? This programme text edition was published to coincide with the world premiere of the stage adaptation on 5 November 2015 at Clwyd Theatr Cymru, in a co-production with Invertigo Theatre.

These meditations take a verse from one of the lectionary texts not chosen for preaching for a given service and offer a devotional reflection on the verse, often using the context of the entire pericope as described in the lectionary. I try to make them worth the while of my readers, finding a fairly broad readership among the congregations I served through the years.

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Although covenant is a major theme in Hebrews, Morrison contends all mention of covenant can be deleted without damaging the coherence of the epistle or its christological conclusions. What role, then, does the covenant motif have in the epistle? The arguments in Hebrews are aimed at a Jewish audience--they ignore the needs and religious options relevant to Gentiles. For the readers, the Sinai covenant was the only relevant conceptual competitor to Christ. First-century Jews looked to the Abrahamic and Mosaic covenants as the basis of their obligations to God and God's promises toward them. Although most Jewish writers merged these covenants as if they were one, the author of Hebrews does not--he retains the Abrahamic promises while arguing that the Mosaic covenant is obsolete. The covenant concept supports the exhortations of Hebrews in two ways: 1) it provides the link between priesthood, worship rituals, and other laws, and 2) it enables the author to argue for allegiance to the community as allegiance to Christ.

This study illustrates how Paul reworks Old Testament citations in Romans to incorporate the Gentiles into Israel's covenant-renewal texts.

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The Authorized Version of 1611 - Commonly referred to as the King James Bible-New Testament from the Pure Cambridge Edition