Biblical Literature and Hermeneutics (esp. New Testament)

Every speaker, teacher, or preacher has on some occasion encountered an audience that was either unreceptive to or unsympathetic with what he or she had to say. One dominant response to this communication breakdown given by both the Old Testament prophets and New Testament authors was to declare that "they have hardened their hearts to the message" or "God has hardened them." What is this hardness of heart phenomena? Who became hardened and why? Was it “compensation” for some “deficiency” in communication?  What were the consequences of such a disposition? Of what does this unreceptivity consist? Was there any hope for a “change of heart”? The implications of such a study are not only significant for understanding key issues in biblical criticism and theology, but are relevant for anyone concerned with (a) communication issues between an addresser and addressees and (b) for understanding the oppositional behavior and the psychology of resistance.

This chapter examines some of the assumptions that are typically employed when dealing with the development of the Hebrew Bible. The first part of the chapter is a critique of the very term "Jewish Bible." It points out some of the problems with the term and make a plaidoyer against being politically correct. The second part focuses on what it means to explain the "development" of the Hebrew Bible and suggests that diachronic analysis alone cannot fully explain its formation. In this author's view, proper understanding of the development of the Bible requires drawing upon intellectual and literary models more commonly associated with the period of the “reception of scripture” than with conventional composition history.

Questions about areas of controversy or conflict between the Christian faith and the academic discipline can (and sometimes do) assume an easy dichotomy between the two. One's dual commitments to "the Faith" and the guild are often seen as competing allegiances, each vying for possession of the Christian soul. The guild may even be perceived as intolerant or antagonistic toward the Christian faith. Would-be Ph.D. students of evangelical backgrounds, for example, are often warned not to be naïve, but to be suspicious of secular institutions of higher learning. Such was my experience, as I left Gordon-Conwell Theological Seminary (M.Div.; Th.M.) for doctoral work in NT at Emory University. The problem with the aforementioned formulation, however, is the a priori "us versus them" mentality it fosters-a mentality that can foreclose genuine learning opportunities and undermine the very faith it seeks to defend. It also assumes a broad consensus among Christians on the identity and definition of those items of the faith in need of safeguarding vis-à-vis "the guild." Little did I know that upon returning to my alma mater, I would be the one suspected of having wavered from "the Faith."

The Revelation of John implies and proclaims moral judgments, which is frequently overlooked. This subject has been studied recently, but we do not possess a satisfying synthesis. In the Revelation we can find some metaethical assumptions. The Revelation presents good and evil in a dualistic way, which implies the necessity of choice and of an adequate behavior ("works"), and further of the divine judgment. God and Christ are to be followed and our salvation depends on our actions, even if the perspective of punishment is not seen as a major motive of human deeds. There are also some ethical admonishments. The Law is not mentioned as authority, but some commandments of the Decalogue are indirectly quoted and keeping the commandments is praised. Ethical principles are frequently presented in the language of virtues and vices, as if under a Hellenistic influence; we also encounter good and bad examples of conduct. Social and political ethics of the Revelation is highly critical, condemning the empire stronger than any other biblical book. Some readers of the Revelation are disturbed by its violent images, but this can be explained by the use of the symbolic language of the apocalyptic genre and can be seen as an expression of necessity of justice and conversion.
Streszczenie. Apokalipsa Janowa zawiera w sobie i głosi sądy moralne, co jest często pomijane w badaniach naukowych. Ostatnio temat ten był przedmiotem rozważań, ale nie posiadamy jeszcze satysfakcjonującej syntezy tych badań. W Apokalipsie możemy znaleźć pewne założenia metaetyczne, a dobro i zło przedstawione są w sposób du-alistyczny, co implikuje konieczność wyboru i odpowiedniego zachowania ("uczyn-ków"), a następnie Boskiego sądu. Należy naśladować Boga i Chrystusa, gdyż nasze zbawienie zależy od naszych działań, nawet jeśli perspektywa kary nie jest postrzegana jako główny motyw ludzkich czynów. Są też pewne upomnienia etyczne. Prawo nie jest wymieniane jako autorytet, ale niektóre przykazania Dekalogu są pośrednio cytowane i przestrzeganie przykazań jest chwalone. Zasady etyczne są częściej przedstawiane za pomocą języka cnót i wad, jakby pod wpływem hellenistycznym; napotykamy również dobre i złe przykłady postępowania. Etyka społeczna i polityczna Apokalipsy jest bar-dzo krytyczna, gdyż potępia imperium silniej niż jakakolwiek inna księga biblijna. Nie-którzy czytelnicy Apokalipsy są zaniepokojeni jej gwałtownymi obrazami, ale można to

he author of the book of Hebrews (hereater Auctor ad Hebraeos) is widely recognized as a talented theologian. his is largely because he, like the authors of Matthew and Romans, knows how to draw abundantly on Holy Scripture and is skilled at weaving the many references smoothly into his sophisticated train of thought. One may rightly ask, however, just why this is so, and also why he incorporates as many as thirty-four explicit quotations identiiable by means of their formulaic introduction. he same question pertains to his insertion of two-thirds of these quotations into the irst third of the text, with more than half of these from the Psalms. Why does he reiterate certain quotes and not others? Further, since the two longest are among those repeated, Ps 95 (lxx 94):7b-11 and Jer 31 (lxx 38):31-34, does a correlation perhaps exist between them? Finally, what kind of function does the irst quotation from Ps 2:7 fulill? Many other questions could be added to these, all considering the author's use of Scripture. his subject already has a substantial history of research, 1 including study of the following subject areas: (1) the research * I am sincerely grateful to the editors of this ine book project, Eric F. Mason and Kevin B. McCruden, for inviting me to contribute, to Mark Kyburz for proofreading this article, and to Brinthanan Puvaneswaran for his support in gathering the necessary literature.

十六世紀半ばから十七世初頭にかけ、日本イエズス会により、日本語の教理書が出版されたということは周知の通りだ。世俗のヨーロッパ文学である『イソップ物語』の和訳、そして天草版『平家物語』、『太平記抜書』の存在もよく知られている。しかし、日本語で書かれたオリジナルのキリスト教説話が現存するということは案外知られていない。近年、このテキスト群を「異文化接触」というレベルで取り上げた研究が現れているが、漢訳仏典や漢籍の影響を受けた『日本霊異記』『今昔物語集』などとは対照的に、室町末期にラテン語文脈から国語に翻案されたキリスト教文学は、残念ながらこれまで国文学として扱われてこなかった。その理由をここで詳しくは追究できないが、日本精神というものが（漢文脈との関連性ではある程度まで認められている一方で）キリスト教との関係性については根本的に異質で相容れないものと一般的には理解されていることが、その背景にあると考えられる。しかし、キリスト教説話を聞いた織豊期の日本人がこのように日本精神とキリスト教を両極的なものとして捉えていたということは、資料からは読み取れない。本稿では、キリスト教も日本精神も信仰していない筆者が日本中世キリスト教の代表的な説話集をバレト写本という資料の中から取り上げ、その原典が何であったかを明らかにし、さらに、同時代の日本文学との関係性を探る。その結果、この説話集は当時の武士階級によって評価された軍記・語り物文学、取り分け幸若舞と最も関連性が深いということを示す。

Introduction to Messianic Judaism provides a description of what the Messianic Jewish community looks like today at its center and on its margins. The first section of the book traces the ecclesial contours of the community, providing a socio-historical and theological snapshot of the community's origins, where it is presently and where it is heading. Alongside these chapters, the book also includes a number of essays on biblical and theological issues central to the identity of Messianic Judaism. The twelve contributors to the first part of the book are recognized leaders in the Messianic Jewish community. They work with various organizations, including the Union of Messianic Jewish Congregations, the Messianic Jewish Alliance of America, the International Alliance of Messianic Congregations and Synagogues, the Messianic Jewish Rabbinical Council, Tikkun International, Chosen People Ministries, Messianic Jewish Theological Institute, Israel College of the Bible and the New School for Jewish Studies. Fourteen scholars from a wide spectrum of Christian backgrounds have written essays for the second part of the book. Their participation signals a growing academic and ecclesial interest in Messianic Judaism. Since the 1970s, a sea change has taken place in New Testament studies that has far-reaching implications for how the church evaluates Messianic Judaism. A broad reassessment of the New Testament writers’ view of Judaism has occurred since the publication of E. P. Sanders’s seminal work Paul and Palestinian Judaism (1977), and this reevaluation continues unabated. The contributors to the second part of Introduction to Messianic Judaism draw from this recent scholarship and demonstrate how post-supersessionist interpretation of the New Testament results in readings of the biblical text that are consistent with Messianic Judaism. The final section of the book is written by Joel Willitts who provides a summary and synthesis of the essays, explaining how they shed light on the ecclesial context and biblical foundations of Messianic Judaism.

The purpose of this research paper is to show that literal hermeneutics and inerrancy have an inseparable relationship by demonstrating that while inerrancy is not a hermeneutical tool, sound hermeneutics cannot exist without it. Inerrancy will be shown as the source upon which literal hermeneutics exist as it alone determines the entire structure of hermeneutics leading to exegesis. To accomplish this, the doctrine of inspiration will be looked at together with the doctrine of inerrancy, which naturally demonstrates that God’s inspired words must be understood in a literal, normal way as language is commonly interpreted and understood.

This essay is slated to appear in the festschrift for Alan Culpepper in Brill's Biblical Interpretation Series (2018), Anatomies of the Gospels and Beyond, edited by Mikeal Parsons, Elizabeth Stuthers Malbon, and myself. This essay applies Cognitive-Critical Biblical Analysis to the human development of material behind the texts of Paul's writings as a complement to those who have worked on the material in front of biblical texts, as Alan Culpepper has done with Gospel traditions.

The debate on the meaning of pistis in 2 Peter 1:1 has alternated between subjective faith (belief) and objective faith (the Faith). However, agreeing with Fredrick W. Danker’s analysis, a secular Hellenistic meaning of pistis better explains the distinctive context of 2 Peter 1:1 and 2 Peter’s use of pistis. Applying ten patterns for the use of pistis as a pledge of safe-conduct, gleaned from its use in secular Hellenistic literature contemporary to 2 Peter, we conclude that 2 Peter 1:1 uses pistis as a pledge of safe-conduct, which introduces 2 Peter’s theme and its controlling journey metaphor.

This paper applies structural, rhetorical, and semantic analysis to Hebrews 10:19-25. The translational and interpretive approach demonstrated here may be qualified as a functional, literary, top-down approach. The ultimate purpose of this paper is to demonstrate how a text-linguistic approach can greatly inhibit one's understanding and transmission of the biblical text, and thus to encourage others to do likewise.

Courtney J. P. Friesen explores shifting boundaries of ancient religions by way of the reception of a popular tragedy, Euripides’ Bacchae . As a play staging political crises provoked by the arrival of the “foreign” god Dionysus and his ecstatic cult, audiences and readers found resonances with their own cultural moments. This dramatic deity became emblematic of exuberant and liberating spirituality and, at the same time, a symbol of imperial conquest. Thus, readings of the Bacchae frequently foreground conflicts between religious autonomy and political authority, and between ethnic diversity and social cohesion. This cross-disciplinary study traces appropriations and evocations of this drama ranging from the fifth century BCE through Byzantium not only among “pagans” but also Jews and Christians. Writers variously articulated their religious visions over against Dionysus, often while paradoxically adopting the god’s language and symbols. Consequently, imitation and emulation are at times indistinguishable from polemics and subversion.

Erasmus's 1516 Latin–Greek New Testament edition differed from the Latin Vulgate in several ways. A small number of textual variants with doctrinal implications involved Erasmus in considerable controversy. Medieval Western theologians had often relied on the " Johannine Comma " (the long reading of 1 John 5.7-8), established in the Latin Vulgate during the late Middle Ages, as an important scriptural foundation for the doctrine of the Trinity. However, when Erasmus showed that this variant was not present in the Greek manuscript tradition, he was accused of promoting Arianism. Eras-mus's debates with the cleric Edward Lee and the textual critic Jacobus Stunica exposed tensions between theologians, jealous of their authority in scriptural interpretation, and humanists, who claimed to understand the Bible better than theologians by virtue of their philological skills. This article concludes by exploring the Inquisition's failed attempt to find a consensus on this issue in 1527.

Sacrae paginae studium sit veluti anima sacrae theologiae (Dei Verbum 24) Credit Hours: 3 Time and Location: Thursdays 2:10pm-4:40pm; Caldwell 414 Course Description: This course focuses on the selected fourth century Latin commentaries of the Pauline epistles and studies these in their historical and theological contexts. Special attention will be on Apostle Paul's Letter to Galatians. (Students are encouraged to take this course after TRS 721: Principles of Patristic Exegesis, which focuses on the hermeneutics of Latin fathers.) Instructional Methods: A few introductory lectures, close readings and discussions of the assigned primary texts, translations of relevant sections of the texts, and student presentations of the results of their research. Translated Texts (in the order of consideration): Marius Victorinus: • Cooper, S. A. Marius Victorinus' Commentary on Galatians. In The Oxford Early Christian Studies. Oxford: Oxford University Press, 2005.

This paper was featured in a volume edited by Darrell Bock and Ed Komoszewski, "Jesus, Skepticism, and the Problem of History: Criteria and Context in the Study of Christian Origins" (Grand Rapids: Zondervan, 2010). It involves a report on the John, Jesus, and History Project (2002-2016), in conjunction with new criteria for determining historicity within an inclusive quest for Jesus, describing what now can only be called "the Fourth Quest for Jesus," given that the Fourth Gospel has been programmatically omitted from the earlier three. For more information on this new approach, see my other essays and books on the subject here on my Academia page and also on my Amazon author's page.

Many of the Gospel narratives are in the form of "Stories". In presenting the life and mission of Jesus, the Gospel writers make use of literary techniques and the narrative strategy of "story-telling". This is true for the Cana episode (Jn 2.1-12) as well, and the narrative method is therefore applied to interpret the text. The author examines its narrative components, such as characters, action, plot, time and space, irony, misunderstanding, symbolism, and author-reader communicative relationship. The book is divided into three main parts: Literary Analysis, Narrative Criticism, and Theological Interpretation. In the course of the book, the reader comes to understand the author's appreciation of the craftmanship and beauty of this biblical narrative and the profound theological message that lies behind the text.

A finales del siglo II d.C. la Iglesia apostólica reconoció el evangelio tetramorfo, es decir, las cuatro versiones del único evangelio predicado desde el principio y en el que los seguidores de Jesús vieron plenamente reflejada la buena noticia de su Maestro.
La presente obra parte de una sencilla convicción: los cuatro evangelios reclaman ser leídos y estudiados conjuntamente.
Una extensa introducción sitúa al lector en el contexto de los libros sobre Jesús escritos en aquel tiempo y explica por qué únicamente estos cuatro fueron los evangelios seleccionados. A continuación se accede al díptico central, cuya primera tabla presenta el proceso de formación de los evangelios; profundiza en las relaciones que se establecen entre ellos, analiza la transmisión oral de los recuerdos sobre Jesús e identifica las composiciones utilizadas por los evangelistas. La segunda tabla, que es la más extensa, se centra en el examen pormenorizado de cada evangelio, su proceso de formación, su disposición literaria y su contexto vital.

Revisions to the Greek NT in NA28 are restricted to the Catholic Epistles—the product of the Münster Institute’s ongoing work on the Editio critica maior. The text of the rest of the NT remains unaltered. The updated manuscript data, however, spans the apparatus of the entire NT and signals a new day for its textual history. The revised correctors of the Apocalypse in Codex Sinaiticus make the point. The proposed revisions have direct and far-reaching implications for the book’s textual history. Corrections once placed in the fourth through sixth centuries now occupy the seventh. The changes appear slight, even inconsequential—“touch ups” in support of the task of reconstruction. The clarification and re-dating of the correctors, though, represent a material shift with instant repercussions. The inclusion of new and additional witnesses—alongside of and in juxtaposition to the corrections—further portend altered textual alignments and disclose forgotten chapters in the history of textual criticism. The clarity of the new data also facilitates an examination of their limitations and unclutters the landscape for renewed textual research. The stage is set for a reappraisal of the Apocalypse’s textual history.

Study Notes on the Holy Scriptures is a unique approach to Bible study. Study Notes is designed to guide its readers into the biblical text using proposed thematic schemes that follow the redemptive structure of the Holy Bible, so that a person knows what a passage of Scripture is saying in respect to the overall theme, or message, of that particular book. These thematic schemes serve as a key unlocking the meaning of the Scriptures in a magnificent way. An accumulation of 35 years of Bible study, Study Notes on the Holy Scriptures is a 9,500 page resource especially designed to aid the preacher and teacher by helping them navigate through a sermon/teaching series so that there is a cohesive unity throughout a series of messages on a book of the Bible, guiding the listeners along a spiritual journey with a clearly defined destination, transforming each person to become more like our Lord and Savior Jesus Christ.

An overview of the variety of textual differences that exist between the Apocalypse in Codex Sinaiticus and the book in modern critical editions, thereby offering a window into the book's early readership. There is also a YouTube link to the lecture version of this paper, which was recently delivered at Samford University for their Holley Hull Lecture Series: https://vimeo.com/878444925/a35492dd8b?share=copy&fbclid=IwAR10Iu7HKuAjjcEcDdxgfT7XKqe2F6W6Bwb1cVHafNO0Yz6g4VhsIhXHMz4

Paulus, 'Frauen am Grab', 'Maria Magdalena', 'Maria, die Mutter des Jakobus und des Joses', 'Römer 3,24-26', Sühne, Archetypen, 'patriarchale Bewusstsein', 'C. G. Jung', 'Jean Gebser', 'I. Korinther 15,3-11', Kephas, Jakobus, 'der Bruder des Herrn', Missgeburt, 'Sigmund Freud', 'Erich Neumann', Mutterschoss, Tod, Auferstehung, Apostel, Jerusalem, Rom, Jahwe, 'zuerst-zuletzt', 'Nachfolge Jesu', Markus-Evangelium, Johannes-Evangelium, Emmaus, Jünger, 'die Hidden Figures'

Les finales des récits évangéliques ont la particularité de fonctionner comme de puissants "interfaces" entre le monde du récit et le monde du lecteur. Est-ce étonnant? Elles portent au langage un événement - la résurrection - ou encore un personnage - le Ressuscité - qui se situent l'un et l'autre à la jointure des temps. Sur fond d'échos à la Genèse, ces pages cherchent à ressaisir l'opérativité des versets finaux de Mt à partir d'un mot, l'impératif "faites disciples" (28,19). Ce commandement est ce qui éclaire une énigme nouée dès les premiers mots du récit - l'énigme de sa généalogie "suspendue": l'engendrement messianique est celui du "faire disciple".

This paper describes some of the most important theological distinctions of the so-called "New Perspective on Paul" drawn from the writings of three of its most well-known advocates: E. P. Sanders, James D. G. Dunn, and N. T. Wright.  After this summary, each of these distinctives is critiqued, with special attention paid to how the "New Perspective" threatens the centrality of the traditional Reformation doctrine of justification.

par Agnès Tichit.
—
Agnès Tichit propose ici une étude qui porte sur la confrontation de deux traductions en hébreu de l’évangile de Marc.

La première traduction étudiée est en hébreu moderne. Elle a été réalisée par une équipe sous la direction de Joseph Atzmon. Les révisions successives font preuve d’une certaine liberté qui conduit à donner la priorité à la langue cible. Le lecteur ou l’auditeur saisit ainsi le message évangélique en passant par un texte moins proche de l’original grec, mais plus en affinité avec l’hébreu moderne et ses locuteurs. Les caractéristiques philologiques de cette traduction sont analysées à partir de récits significatifs pour la distinction entre juifs et chrétiens, à savoir celui de la Cène et ceux de la multiplication des pains.

Une comparaison avec la traduction en hébreu néo-biblique de Franz Delitzsch fait ressortir les traits saillants de la traduction de Joseph Atzmon qui bénéficie du renouveau de la langue parlée.

Une dernière recherche a pour but de relever les enjeux théologiques qui sont en cause dans le passage du grec à l’hébreu. Cela suppose que soient préalablement clarifiés les problèmes posés par le passage d’une langue source à une langue cible et que le corpus choisi soit situé par rapport aux principales traductions du Nouveau Testament en hébreu.

L’étude met en évidence le fait qu’aujourd’hui il ne s’agit plus d’attirer les juifs à la foi chrétienne comme ont pu le faire de nombreux traducteurs, mais de mettre les évangiles à la portée des chrétiens hébréophones, et plus largement de celles et ceux qui s’intéressent aux sources juives du christianisme. Une enquête menée à Jérusalem, auprès des catholiques hébréophones qui utilisent ces traductions, est présentée en annexe.

Détails et table des matières sur http://www.safran.be/proddetail.php?prod=LCA20

For those who are new to the work of the New Classical Scholarship (NCS), we have discovered that history at least before the 1500's, was an "inside job". What that means is that it was being written only by royals who were either closely related to each other, or had royal ancestors in common with each other. That in turn, meant that in order for that to have been the case, a closed or controlled environment existed (my term is 'Royal Supremacy') that amounted to a royal oligarchy. Everything that was being written was tightly controlled, and no one other than royalty could write anything for publication under penalty of death. There were several reasons for why they had demanded such tight security over the material that was allowed to reach the public. Much of that is explained in many of my other papers. Suffice it to say that all that was being written was being written by this royal oligarchy, and not by just anyone. There was no freedom of speech, only the illusion of it which was created by these royals. In fact, since they were the only ones who were writing for publication, they were writing BOTH the biblical texts and the non-biblical texts. It means that in order to understand history correctly and biblical texts, that we must now consider it in an entirely different context. Before anything can happen to me and/or my notes, I have been trying to save as much of that information as possible, in the form of research papers and compilations. From time to time, people will ask me just who the authors of the Gnostic gospels and other material were. This paper gives the most probable authorship and dates for 20 non-canon and/or Gnostic New Testament texts. The term 'Gnostic' has been used to describe some of the Christian material that was not included in the canon New Testament texts. Since I see that material as having been written by the same individuals as the canon material, I generally refer to it as the 'Apocryphal New Testament' material or non-canon New Testament texts. People have thought of this material or these texts as having been "rejected" from the NT canon for reasons known to those who were compiling what would be included in the "official" New Testament or texts that were ordained by the early Christian Church. But the real reason that much of that material wasn't included was because it either revealed too much, or it contained items that did not represent Jesus or other NT characters in the best light. Over the course of the years in which I had studied this material, at times I had worked with others in order to make more precise determinations regarding not only various component parts, passages, word usage, but several other factors which were involved in the creation of said material. And, one of those whom I had worked with was one of the most knowledgeable individuals on the subject of the New Testament and its authors, Abelard Reuchlin. As a result, I have many notes, some of which were the early opinions or conclusions of Abelard Reuchlin, along with my own notes with opinions and preliminary conclusions. Working together, Reuchlin and I were able to make more, and better determinations. There are various reasons for the conclusions that Reuchlin and I had reached regarding this material, not the least of which is that we knew just who was doing the writing of the canon NT texts and who those individuals were, as well as who they were writing as (i.e., their aliases and pen names).

This article demonstrates that even if the genealogies in Genesis 5 and 11 contain genealogical gaps, they do not contain chronological gaps. The assumption of the last 125 years that genealogical gaps entail chronological gaps is a non sequitur. In fact, chronological gaps are semantically impossible. The timeline from Adam to Abraham is intact.

This study about the last book of the New Testament, Revelation, shall begin with the genetic questions such as who wrote the book? When and to whom it was written? Here, the paper seeks to describe the historical context of the book. It progresses ahead to look at the literary nature of the text concerning the genre and structure. And finally the history of interpretation will be dealt with so as to understand the  various methods of interpreting the enigmatic text at hand.

A little over a decade after Edward Fudge invited critical readers of The Fire That Consumes to "Measure this work by every proper standard," Robert A. Peterson responded in a paper presented at the 1994 ETS Convention entitled "The Hermeneutics of Annihilationism: The Theological Method of Edward Fudge." In his paper Peterson alleges to "have pointed out deficiencies in [Fudge's] methodological approach" and concludes that "evaluated in terms of hermeneutics and theological method, [Fudge's] case appears to be weak." This paper presents a case for conditional immortality and the annihilation of the finally impenitent, arguing that they—and not the traditional view—result from exegesis done according to accepted hermeneutical principles, responding to Peterson's critique along the way.

O anúncio da queda de Babilônia pelos profetas Isaías e Jeremias são parte de um grupo de profecias que formaram o quadro escatológico que moldou a esperança de Israel para a era messiânica. Essa profecia (Is 21:9; Jr 51:8) é retomada em Apocalipse 18:2 em conjunto com uma série de outros textos proféticos e narrativos do Antigo Testamento. Ao estudar a relação entre o Apocalipse e o Antigo Testamento, esta pesquisa procura compreender como essas conexões textuais
informam a interpretação da queda de Babilônia em Apocalipse 18:1-8. Para tanto, a pesquisa lança-se ao estudo exegético da passagem incluindo também a análise intertextual. Procurando conjugar o conceito de “uso dialógico das escrituras” proposto por Moyise ao papel hermenêutico da profecia apocalíptica sobre a profecia clássica do Antigo Testamento, o estudo conclui com uma breve avaliação da
utilização da abordagem intertextual na exegese do Apocalipse e demonstra como as conexões intertextuais entre material canônico contribuem para uma interpretação segura do texto bíblico.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

This paper is about Paul applying the Memorial, the name of God, Yahuwah/IAO to Jesus Christ in the phrases Kurios Iesous Christos or the phrase Kurios Iesous. We will answer the question; “Is there clear evidence in Pauline literature and especially in the Christ hymn of Philippians 2:6-11 showing that Paul and thus the early Church intended to apply Yahuwah's Memorial, that is the name Yahuwah/IAO to Jesus Christ in Confession? Scholarship including Baudissin, Waddel, Kittel, Balz, Metzger, Piertesma, Smith, M., Howards, G., Detroyer, K., Bruce, F. Grelot, and others have conducted research that speaks to this issue.  The contention of this paper is that the evidence indicates that Paul does intend to apply the name Yahuwah, the Tetragrammaton to Jesus Christ. Textually we find it is possible, linguistically we find it is probable if not certain, and contextually we find it is likely. The memorial would have been used during a calling on the name of the Lord at baptism and during the saints singing to one another in Psalms, hymns, and spiritual songs making melody in their heart to the Lord and in eschatological expectations regarding the Day of the Lord (1 Cor 5:5- P46).

Understandably, modern exegetes are hesitant about adopting the ancient church’s hermeneutical practices. Rather than attempt to rationalize or resolve patristic exegesis, this paper will propose how modern hermeneutics can incorporate the interpretive practices of the patristic era. Ultimately, a genuinely “Christian” interpretation of Scripture will conform to the “Christotelic” trajectories of interpretation exemplified by Christ, the apostles, and the patristic fathers, while recognizing that advances in biblical criticism can supplement patristic methodologies. Assumed here is the belief that a “Christian” hermeneutic necessarily patterns itself (at the very least) after Christ and the apostles (if not also church tradition). Any other exegesis that does not follow the example of Christ or the apostles, such as modern historical-grammatical hermeneutics, is essentially foreign to traditional Christianity.

The meaning of the “sign of Jonah” in Matthew 12 and Luke 11 has proven enigmatic for centuries, and consensus has never been reached as to the exact meaning of the phrase. This in large part is due to the seemingly disparate accounts in Matthew, Mark, and Luke and the confusing correlation between Jonah’s three-day chthonic sojourn and Christ’s death and resurrection. The texts do not seem to make readily apparent how Jonah functioned as a sign to Nineveh, much less how Jesus functions as a sign to his opponents clamoring for divine authentication. Often overlooked, the answer to this debate lies in the typological correspondence Jesus makes between Jonah and himself in a proclamation of judgment upon the religious leaders and a prophecy of salvation for those who believe.

Paul’s letters are of crucial importance for Christian theology and church life. The way in which the apostle Paul critically reflected on the meaning of the gospel message in light of Scripture, the traditions, ethics and Christian faith and hope, has had a significant and lasting impact on the Lutheran tradition.

In this publication, the fourth and final in a series of LWF publications on biblical hermeneutics, renowned international scholars from the fields of biblical studies and systematic theology reevaluate to what extent twenty-first-century Lutherans can rediscover the Pauline paradigm of the »power of the Gospel« and hereby overcome ambiguous perceptions of the so-called »Lutheran reading(s)« of Paul.

Orthographic variation within the manuscripts of the Greek NT is seldom a cause célèbre beyond the ranks of diehard textual critics. Even among these most will concede that orthographic irregularities amount to little more than evidence of scribal incompetency or inconsistency in their spelling practices. To find the same word both spelled correctly and misspelled with a single manuscript b the same scribe is not uncommon. It approaches the  norm. The critical editions of our Greek NTs have therefore opted, on good grounds, to exclude textual variants displaying non-standardized spelling. To include them would make it impossible for anyone to use the critical apparatuses in a meaningful way. The deluge of senseless errors would drown out variants of demonstrable textual significance.