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Journal articles on the topic 'New Testament'

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Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Bash, Anthony. "The New Testament, Mosaic Law and Ecclesiastical Law Today." Ecclesiastical Law Journal 8, no. 36 (January 2005): 60–66. http://dx.doi.org/10.1017/s0956618x00006001.

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This article explores the New Testament's critique of Old Testament law, a genus of positive law. It looks at the applicability of that critique to modern ecclesiastical law: The article identifies three common misconceptions about the view of the New Testament concerning Old Testament law, and then sets out what the New Testament does say about Old Testament law, principally from the writings of St Paul. The principles underlying the New Testament's critique are established. The critique is made not on natural law grounds but on pragmatic and utilitarian grounds. The grounds of the critique are (i) the efficacy of the law to achieve its true intent; and (ii) the extent to which human beings exaggerate the usefulness of Old Testament law.

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2

Smit, Peter-Ben. "Authority in the New Testament and the New Testament’s Authority." Ecclesiology 13, no. 1 (January 25, 2017): 83–101. http://dx.doi.org/10.1163/17455316-01301006.

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In an essayistic manner, drawing on both exegetical and systematic theological insights, this paper explores the contours of the notion of authority in the New Testament, arguing that authority in the New Testament is primarily the performance of (liberating) authority by Christ, to which the New Testament witnesses. This witness is the New Testament’s own source of authority, but only in as far as the communities reading the New Testament engage in a communal praxis that is in line with Jesus’ own exercise of authority. The New Testament, it is argued, operates in a manner similar to that of a sacrament, while the diversity contained within its canon offers encouragement for an ongoing search for identity in Christ, rather than constituting a theological embarrassment.

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3

Thirion, W. G. "‘n Prakties-teologiese model vir die verhouding Ou Testament/Nuwe Testament." Verbum et Ecclesia 21, no. 2 (September 9, 2000): 335–52. http://dx.doi.org/10.4102/ve.v21i2.1263.

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A practical theological model for the relationship Old Testament/New TestamentFor all Christians the Bible consists of the Old and New Testament. The relationship, however, between these two parts is a hermeneutic-theological problem which confronts the communicative praxis of the Christian faith. Therefore it is necessary to develop a hermeneutic-theological theory for Christians which can serve as a paradigm within which the texts of the Old as well as that of the New Testament may regard as equal authoritative Word of God. As far as this study is concerned, there is but one approach only which can achieve this and that is a theocentric approach to both Testaments. A theocentric approach to the relationship Old Testament/New Testament, a) is capable of treating both Testaments as equal authoritative Word of God, b) prevents the practice of "two-sermons-in-one-sermon" in an attempt to make the message of the Old Testament more Christian like, c) is especially capable of communicating the message of the Old Testament in the communicative praxis of the Christian community and the modern society without reading by force Christ into the Old Testament.

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Malone, Andrew S. "The invisibility of God:." Evangelical Quarterly 79, no. 4 (April 30, 2007): 311–29. http://dx.doi.org/10.1163/27725472-07904002.

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The Old and New Testaments appear to offer contradictory evidence as to whether God can be seen. The usual resolution is to defend the New Testament statements that God is invisible, and to somehow accommodate the Old Testament passages. This article brings together sometimes-overlooked data to suggest that such an approach is unhelpful. We do better to allow the Old Testament statements that God can be seen, and to reconsider what the New Testament passages are trying to claim.

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5

Bormann, Lukas, and Hannah Kreß. "„Free from German ‚Schulmeinungen‘ and Other One-Sidedness“: Die Entstehungsgeschichte der New Testament Studies (1936–1954)." New Testament Studies 66, no. 1 (December 3, 2019): 21–50. http://dx.doi.org/10.1017/s0028688519000304.

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In 1954 the first issue of New Testament Studies (NTS) was released under the auspices of the Studiorum Novi Testamenti Societas (SNTS), which was founded on 16 September 1938 in Birmingham. The journal aimed to interlink (European) NT scholarship and to ensure its quality and standards by the society's members. Why did it take so long to release the journal, even though the Dutch NT scholar Johannes de Zwaan (1883–1957), who initially came up with the idea, intended the publication of an international quarterly right from the beginning? In 1953 he was not considered for election to the Editorial Board and therefore decided to publish another New Testament journal whose first issue appeared in 1956: Novum Testamentum. De Zwaan's correspondence with some of SNTS's first members and other so far unknown sources can elucidate these circumstances.

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Dirksen, P. B. "Song of Songs Iii 6-7." Vetus Testamentum 39, no. 2 (1989): 219–25. http://dx.doi.org/10.1163/156853389x00093.

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AbstractAB The Anchor Bible; AT An American Translation (1923, 1951 15); A TD Das Alte Testament Deutsch; BHS Biblia Hebraica Stuttgartensia (Stuttgart, 1967/77); BKAT Biblischer Kommentar Altes Testament; COT Commentaar op het Oude Testament; BJér La Bible de Jérusalem (Paris, 1973); Buber M. Buber, Die Schrift verdeutscht (Heidelberg, 1980); CBA The Holy Bible, Translated... by Members of the Catholic Biblical Association of America (Paterson, New Jersey, 1955); GB W. Gesenius and F. Buhl, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament (Berlin/Göttingen/Heidelberg, 1949 17); GK W. Gesenius/E. Kautzsch, Hebräische Grammatik (Leipzig, 1896 16) ; GNB Good News Bible (London, 1976); HAT Handbuch zum A lten Testament; HkA T Handkommentar zum Alten Testament; JerB The Jerusalem Bible (London, 1966); KAT Kommentar zum Alten Testament; KB L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti Libros (Leiden, 1958, 19743); KHkAT Kurzer Handkommentar zum Alten Testament; Moff. J. Moffatt, A New Translation of the Bible (London, 1950); NBE Nueva Biblica Española (Madrid, 1975); NEB The New English Bible (Oxford, 1970); Pl La Bible, Bibliothèque de la Pléiade (1959); NV Nieuwe Vertaling (Amsterdam, 1951); RSV Revised Standard Version (New York, 1952); SB La Sainte Bible, Version Synodale (Paris, 1929 3); SBMar La Sainte Bible. Texte intégral établi par les moines de Maredsous (1977).

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7

Van der Watt, J. G. "Die verhouding tussen die Ou Testament en Nuwe Testament heilshistories oorweeg." Verbum et Ecclesia 10, no. 1 (July 18, 1989): 61–79. http://dx.doi.org/10.4102/ve.v10i1.998.

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The relation between the Old Testament and the New Testament salvation historically considered The way in which the early Christians approached the Old Testament in the light of the Christ event is first investigated. On theological, soteriological and historical level a strong relationship between the two Testaments was acknowledged. This relationship can be defined further in terms of fulfilment, continuity and discontinuity. As the coming of Christ was soteriologically determinative, the status of modern man in this respect is the same as that of the early Christians. In continuity with the early Christians who today can also read the Old Testament in the light of fulfilment, continuity and discontinuity which characterises the theological, soteriological and historical relationship between the Testaments.

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8

Kahl, Werner. "Resetting the academic discourse on New Testament miracle traditions." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 9, no. 13 (November 16, 2015): 13. http://dx.doi.org/10.20890/reflexus.v9i13.285.

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O discurso exegético sobre os milagres do Novo Testament no século passado foi dominado pelos estudiosos ocidentais que não criam em milagres e que denunciaram esta crença como expressão de uma compreensão primtiva do mundo. Este discuros continua nas sendas exegéticas e hermenêuticas estabelecidas pelos estudiosos desde Rudolf Bultmann a GerdTheißen. O conceito que subjaz a publicação recente do Kompendium der frühchristlichen Wundererzählungen é um exemplo. Aqui, uma compreensão moderna da realidade é sobreposta nas narrativas do Novo Testamento. Mas o que é preciso é uma avaliação das tradições de milagres do Novo Testamento “a partir” de seus conceitos de realidade. Este artigo é dedicado ao desenvolvimento de uma aproximação êmica às tradições de milagre do Novo Testamento, assumindo seriamente os fundamentos dos conceitos de realidade do Mediterrâneo Antigo. O foco desta investigação são os milagres que pertencem à restauração da saúde ou da vida. As categorias a muito tidas como definitivas como “miracle story” e “miracle worker” são desconstruídas em seu desenvolvimento. The exegetical discourse on New Testament miracles in the past century has largely been dominated by scholars of the West who do not believe in miracles and who have been quick in denouncing such a belief as an expression of a primitive understanding of the world. The exegetical discourse of the West on miracles in the New Testament is still widely continuing on the exegetical and hermeneutical pathways set out by scholars from Rudolf Bultmann to GerdTheißen. The concept underlying the recent publication of the Kompendium der frühchristlichen Wundererzählungen is a case in point. Here a modern understanding of reality is superimposed onto the New Testament narratives. What is needed instead, however, is an assessment of New Testament miracle traditions strictly “within their concepts of reality”. This present contribution is dedicated to developing an emic approach to New Testament miracle traditions, taking seriously essentials of ancient Mediterranean concepts of reality. It focuses the investigation on miracles pertaining to a restoration of health or life. Categories long taken for granted such as “miracle story” and “miracle worker” are deconstructed in the course of this presentation.

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9

Bloemendal, Jan. "Erasmus’ Paraphrases on the New Testament." Erasmus Studies 36, no. 2 (2016): 105–22. http://dx.doi.org/10.1163/18749275-03602003.

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In 1516 Erasmus published his new Latin translation of the New Testament. After that he started to write his paraphrases of all books, except Apocalypse. This introduction gives a state of the art. It will be first discussed when and where Erasmus wrote his paraphrases, which were composed between May 1517 and January 1524 when he was also reworking his Novum Instrumentum/ Novum Testamentum. The next issue treated is what kind of work they are, being a kind of commentary, but also an aid for preachers to bring the New Testament to their audience. This is related to the aim Erasmus had with his ‘New Testament project’: to advance the philosophia Christi and Christian piety, and his intended or implied readership, theologians. He used several sources to bring his interpretations of the biblical stories in line with the exegetical tradition.

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10

Moberly, Walter. "‘Old Testament’ and ‘New Testament’." Theology 95, no. 763 (January 1992): 26–32. http://dx.doi.org/10.1177/0040571x9209500105.

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11

&NA;. "New Testament." Back Letter 8, no. 6 (June 1993): 8. http://dx.doi.org/10.1097/00130561-199306000-00011.

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12

Dolgopolski, Sergey. "Suspending New Testament: Do the Two Talmuds Belong to Hermeneutics of Texts?" Studia Humana 6, no. 2 (June 1, 2017): 46–64. http://dx.doi.org/10.1515/sh-2017-0011.

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Abstract The paper explores the role of competing notions of what does it mean to have a testament of the law of the past in Christian and Rabbinic corpora of text and thought. The argument probes and renegotiates the complex relationships of the Christian suspension of Old Testament by the New Testament and the Rabbinic suspension of (any) new testament in the two Talmudim. It consequently draws implications of that analysis for understanding the relationships of the two Talmudim to the tradition of hermeneutics of texts, as influenced as the latter has been by theological and literary approaches of various Christian theologies of the two Testaments. As a part of that analysis the articles justifies the task of advancing and providing a critique of political theology and political philology as modes of thought and investigation. That provides a way to ask anew the question about relationships between theology, literary theory, and political thought.

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13

Araújo, Glauber S. "Physical Eschatology: On the Nature of "the New Heavens and the New Earth"." Revista Theologika 37, no. 1 (June 30, 2022): 28–43. http://dx.doi.org/10.17162/rt.v37i1.1794.

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For centuries, Christian believers have endured hardships and persecution with the hope of an eschatological transformation of life as we know it. While on this Earth we experience pain, suffering and death, the Bible speaks of a future transformation of physical reality, a “new heaven and a new earth” (Rev 21:1). However, how should Christians interpret this expression? Is it a physical description of the new universe? Or is it a reference to a change in political, social or spiritual conditions of society as a whole? How does this expression appear in the Old Testament and how is it used by New Testament writers? This article focuses on these questions and points to the intertextual elements between both Testaments while searching for a coherent interpretation of that emblematic expression.

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14

Ionaș, Diana Geanina. "THE HOLOGRAPHIC TESTAMENT." Agora International Journal of Juridical Sciences 9, no. 4 (February 3, 2016): 91–98. http://dx.doi.org/10.15837/aijjs.v9i4.2445.

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Ad validitatem, the holographic testament must be handwritten, dated and signed entirely by the testator. The testator entirely handwriting the testament is seen as a guarantee of freedom to express the last will. The dating of the testament must be done by the testator in person. The date must meet two requirements: to be complete and to be exact. As a novelty in the Romanien New Civil Code, we find the need to fulfill a formal procedure subsequent to drawing up the testament and opening the inheritance. Steps to be taken in this regard assume, first, endorsing it for proof of non-alteration. The next stage in opening the holographic testament implies drawing up by a notary public or by the representative of the diplomatic mission, where testaments are drawn up abroad of the record of findings concerning the condition of the testament.

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15

Williamson, Paul. "Abraham, Israel and the Church." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 2 (September 12, 2000): 99–118. http://dx.doi.org/10.1163/27725472-07202001.

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This article discusses the relationship between the divine promises in the Abraham narrative and the use made by this Old Testament material in the New Testament. It is argued that the New Testament's reinterpretation of the Abrahamic Covenant (e.g. relating the promise of blessing to the Gospel of Jesus Christ and applying the promise of multitudinous descendants to the Christian Church) is fully congruous with an exegetical interpretation of the core promissory aspects and their development within the Old Testament.

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16

Black, Matthew. "The Theological Appropriation of the Old Testament by the New Testament." Scottish Journal of Theology 39, no. 1 (February 1986): 1–17. http://dx.doi.org/10.1017/s003693060004463x.

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To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

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Lalleman, Pieter J. "Mark Through Old Testament Eyes Through Old Testament Eyes New Testament Commentaries." European Journal of Theology 28, no. 2 (December 1, 2020): 190–91. http://dx.doi.org/10.5117/ejt2019.2.016.lall.

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SummaryThis first commentary in a new, non-technical series is a very helpful contribution on the Gospel of Mark. Rather than engaging in discussion with other authors, LePeau interprets the text of the Gospel, but his emphasis is heavily on the influence of the Old Testament and on discipleship. For that reason the books will be an excellent counterpart to a more all-round commentary.RÉSUMÉVoici le premier commentaire dans une nouvelle série qui se veut non technique et c’est une contribution utile sur l’évangile de Marc. Plutôt que de discuter les opinions d’autres auteurs, Le Peau offre une interprétation du texte de l’évangile, mais en insistant fortement sur l’influence de l’Ancien Testament et sur le thème du discipulat. Ce livre sera ainsi un complément excellent à d’autres commentaires plus élaborés.ZusammenfassungDieser erste Kommentar einer neuen, nicht technischen Reihe stellt einen überaus nützlichen Beitrag zum Markusevangelium dar. Statt sich in eine Diskussion mit anderen Autoren zu begeben, legt LePeau den Text des Evangeliums aus; dabei legt er den Schwerpunkt besonders auf den Einfluss des Alten Testamentes und auf Jüngerschaft. Dies macht das Buch zu einem ausgezeichneten Gegenstück zu den sonstigen eher allumfassenden Kommentaren.

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18

Finlay, Graeme. "The Primal Testament: Parallels between Evolutionary and Biblical History." Christian Perspectives on Science and Technology 3 (2024): 87–135. http://dx.doi.org/10.58913/dwmp7862.

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Evolutionary biology is regarded with suspicion in some theological circles. However, the era of DNA sequencing, allowing linear side-by-side comparisons of our genome with those of related species, has revealed how our genetic “text”—that is, our genome—has incrementally developed, and has provided compelling insights into our evolutionary history. This paper presents examples of mutations in our genetic text that have generated features of our characteristically human biology. It is suggested that our genetic text be thought of as the Primal Testament, analogously to the Old and New Testaments that describe the history of God’s dealings with humankind. There are clear differences between the Primal Testament and those of the scriptures. The Primal Testament describes an impersonal and nonmoral history. But the three testaments have in common their witness to God’s purposes, their accounts of God’s creation of new realities (biological organisms, Israel, and the church), and their depictions of richer conceptions of life (successively, biological, personal/communal, and the Spirit-indwelt zoe aionios). The three testaments all describe contingent histories arising from God’s gift of freedom to the creatures. The histories alike describe ambiguities, suffering (even extinctions), goal-directedness, and incompleteness as they together anticipate God’s consummation of all things in the New Creation.

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19

Snyman, SD. "Die Ou Testament en/in die kerk van Jesus Christus?" Verbum et Ecclesia 28, no. 1 (November 17, 2007): 244–58. http://dx.doi.org/10.4102/ve.v28i1.105.

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The question raised in this contribution is suggested in the title: Should the place of the Old Testament be regarded as outside of, over against and thus not really part of the church or should the Old Testament be regarded as in the church as part of the canon of scriptures together with the New Testament. A historical overview is given to illustrate a movement in the interpretation of the Old Testament that started initially as a christological interpretation but developed in a more theological appreciation of the Old Testament. It is further indicated that the emphasis in both the exegesis and theology of the Old Testament is on the Old Testament's own theological integrity. Therefore there is no pressing need for a christological interpretation of the Old Testament as if that would be the one and only valid way of reading the Old Testament.

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20

Houlden, Leslie. "New Testament Writers and the Old Testament." Theology 106, no. 830 (March 2003): 120–21. http://dx.doi.org/10.1177/0040571x0310600207.

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21

Hays, Richard B. "New Testament Ethics." Annual of the Society of Christian Ethics 15 (1995): 97–120. http://dx.doi.org/10.5840/asce1995156.

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22

Pilgrim, Walter E., and Frank J. Matera. "New Testament Christology." Journal of Biblical Literature 119, no. 4 (2000): 764. http://dx.doi.org/10.2307/3268536.

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23

Minear, Paul S., G. B. Caird, and L. D. Hurst. "New Testament Theology." Journal of Biblical Literature 115, no. 1 (1996): 134. http://dx.doi.org/10.2307/3266831.

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24

NEIRYNCK, F. "New Testament Vocabulary." Ephemerides Theologicae Lovanienses 62, no. 1 (April 1, 1986): 134–40. http://dx.doi.org/10.2143/etl.62.1.556315.

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25

Black, David Alan. "New Testament Semitisms." Bible Translator 39, no. 2 (April 1988): 215–23. http://dx.doi.org/10.1177/026009438803900203.

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Collins, Nina L., and Kenneth F. Doig. "New Testament Chronology." Novum Testamentum 35, no. 4 (October 1993): 413. http://dx.doi.org/10.2307/1561132.

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Elliott, J. K., Wilhelm Schneemelcher, and R. McL Wilson. "New Testament Apocrypha." Novum Testamentum 36, no. 3 (July 1994): 309. http://dx.doi.org/10.2307/1561325.

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Taylor, John. "New Testament Greek." Classical Review 55, no. 2 (October 2005): 482–83. http://dx.doi.org/10.1093/clrevj/bni266.

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Moberly, R. B. "New Testament Chronology." Theology 97, no. 777 (May 1994): 170–79. http://dx.doi.org/10.1177/0040571x9409700303.

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Pringle, L. T. "The New Testament:." Theology 100, no. 798 (November 1997): 454. http://dx.doi.org/10.1177/0040571x9710000621.

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Houlden, Leslie. "The New Testament." Theology 107, no. 835 (January 2004): 49–50. http://dx.doi.org/10.1177/0040571x0410700110.

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Jack, Alison. "New Testament Survey." Expository Times 118, no. 12 (September 2007): 589. http://dx.doi.org/10.1177/00145246071180120202.

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Izmailov, Ruslan R. "Semyon Lipkin’s poetic ‘Mariology’." Izvestiya of Saratov University. Philology. Journalism 21, no. 4 (November 22, 2021): 466–69. http://dx.doi.org/10.18500/1817-7115-2021-21-4-466-469.

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The article considers the image of the Virgin, presented in the poetic world of one of the greatest poets of the second half of the 20th century, Semyon Lipkin. The organic religious commitment inherent in his poetry is realized, first of all, in the cultural space of the Holy Scripture. Being, in a way, in between the two Testaments, the poet in his worldview is rather inclined to favor the New Testament understanding of suffering and sorrow, life and death. The image of the Virgin becomes one of the bearers of the New Testament gospel.

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GOEMAN, PETER J. "The Impact and Influence of Erasmus’s Greek New Testament." Unio Cum Christo 2, no. 1 (April 1, 2016): 69. http://dx.doi.org/10.35285/ucc2.1.2016.art5.

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Abstract: Although often eclipsed by the giants of the Reformation, Desiderius Erasmus had a notable inﬂuence on the Reformation and the world that followed. Responsible for ﬁve editions of the Greek New Testament, his contributions include a renewed emphasis on the Greek over against the Latin of the day, as well as inﬂuence on subsequent Greek New Testaments and many translations, including Luther’s German Bible and the English King James Version. In God’s providence, Erasmus provided kindling for the ﬁre of the Reformation.

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Thuesen, Peter J. "Some Scripture Is Inspired by God: Late-Nineteenth-Century Protestants and the Demise of a Common Bible." Church History 65, no. 4 (December 1996): 609–23. http://dx.doi.org/10.2307/3170389.

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“A New Testament which Needs neither a Glossary nor a Commentary.” So proclaimed the New York Evening Post on 21 May 1881, in a front-page story announcing the publication of the Revised Version of the Scriptures. The first major English translation since the King James Bible, the Revised New Testament was billed as the most accurate version ever, and the Post writer did not hesitate to hyperbolize. The printing of the Revision, the reporter declared, would probably “rank among the great events of the nineteenth century.” Meanwhile, as buyers snatched up the first Testaments in New York, a bigger sensation was building in Chicago. Dubbing the new translation nothing other than “the Bible as it is,” the Chicago Tribune printedthe entire Revised New Testament—from Matthew to Revelation—in its regular Sunday edition. Although the Tribune pilfered its scriptural text from the Bible's authorized publishers, the paper lambasted the rival Chicago Times (“the fraudulent newspaper concern on Wells Street”) for printing a “forged” Testament of its own. The unsavory competition in Chicago's fourth estate did not deter an eager public, who bought 107,000 copies of theTribune'sTestament alone. Demand for bound editions of the updated Bible was no less intense, with nationwide sales figures quickly surpassing one million.

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Mitchell, Margaret. "Le style, c'est l'homme: Aesthetics and Apologetics in the Stylistic Analysis of the New Testament." Novum Testamentum 51, no. 4 (2009): 369–88. http://dx.doi.org/10.1163/156853609x452655.

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AbstractThis article, through a critical assessment of Marius Reiser's Sprache und literarische Formen des Neuen Testaments: Eine Einführung, seeks to raise larger questions about what is at stake in stylistic analysis of the New Testament writings and about what values and assumptions undergird and guide such studies.

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Booy, G. M. "Jesaja 52:13-53:12: Voorspelling of trooswoord?" Verbum et Ecclesia 17, no. 1 (August 2, 1996): 1–14. http://dx.doi.org/10.4102/ve.v17i1.1107.

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Isaiah 52:13-53:12: Prediction or word of comfort? The New Testament frequently applies this poem to Jesus Christ as well as to the receiving and proclamation of the gospel. It is possible to regard the New Testament’s use as criterium for the interpretation of Isaiah 52:13-53:12 and to understand it therefore as a direct prediction of Jesus Christ. Such an interpretation, however, degrades the Old Testament and ignores the meaning which the Isaiah-text has in its historical and literary context.

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Askeland, Christian. "Translating the New Testament: Text, Translation, Theology. McMaster New Testament Studies." Bulletin for Biblical Research 21, no. 1 (January 1, 2011): 135–36. http://dx.doi.org/10.2307/26424443.

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Le Grys, Alan. "Book Review: ‘Real’ Men in the New Testament; New Testament Masculinities." Expository Times 116, no. 4 (January 2005): 134–35. http://dx.doi.org/10.1177/001452460511600410.

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Tuckett, Christopher M. "What is ‘New Testament Study’? The New Testament and Early Christianity." New Testament Studies 60, no. 2 (March 14, 2014): 157–84. http://dx.doi.org/10.1017/s0028688513000416.

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The article addresses the question ‘What is “New Testament Study”?’, considering as possible alternatives ‘Theology’ or ‘Religious Studies’. The issue may be critically determined by who is doing the study, and in what context; but in the context of the SNTS, it is argued that a non-confessional approach is more appropriate today. Part of the distinction between the two approaches may lie in one's attitude to non-canonical literature. In the second part of the article the question is raised as to what difference study of non-canonical texts might make in understanding the NT documents. Examples of the passion narrative in Q, and beliefs about the resurrection of the body (by Paul and other early Christians), are examined. Such issues raise questions about the NT canon, which are briefly addressed in a final section.

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Menken, Maarten. "Hearing the Old Testament in the New Testament." Novum Testamentum 51, no. 2 (2009): 187–90. http://dx.doi.org/10.1163/156853607x237287.

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Conway-Jones, Ann. "The New Testament: Jewish or Gentile?" Expository Times 130, no. 6 (November 5, 2018): 237–42. http://dx.doi.org/10.1177/0014524618812672.

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The Jewish Annotated New Testament, edited by Amy-Jill Levine and Marc Brettler, has recently been republished in a second edition. It performs the vital task of correcting Christian misunderstandings, distortions, stereotypes and calumnies to recover the various Jewish contexts of Jesus, Paul, and the early Christian movement. This is a welcome development in the painful history of Jewish–Christian relations. There is a danger, however, in the book’s Christian reception, of a kind of nostalgia for ‘Jewish roots’—an expectation that by returning to Jesus’ original message, and an ‘authentic’ Jewish form of Christianity, one can bypass centuries of mistrust and worse. Matters are not that simple. Christianity grew out of a complex dual heritage, already reflected in the New Testament. The Christian message quickly spread into the Greek-speaking world, and its adherents soon became majority Gentile. This paper explores the implications of that process, which was begun by Paul, who presented Jewish messianic ideas to a Gentile audience, assigning universal significance to the traditions of his own particular community. It examines how Jesus’ teachings acquired new meanings, often reflecting a Christian movement at odds with the majority of Jews. And it unearths the subtext beneath the New Testament’s defamatory polemic. Doing so involves negotiating the complex relationship between theology and sociology: between ideals (Jewish and/or Christian) and the lived experiences of Jewish and Gentile communities.

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Müller, Mogens. "Septuaginta som udfordring til den bibelske kanon." Religionsvidenskabeligt Tidsskrift, no. 73 (June 22, 2022): 84–114. http://dx.doi.org/10.7146/rt.vi73.132568.

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ENGLISH SUMMARY: When Jerome working on a new edition of the Latin Bible, around 390 decided to replace the Greek Septuagint with the Hebrew Bible (Hebraica veritas), it meant a farewell to what until then exclusively had been the first Bible of the church. Jerome did not wish to translate a translation and reckoned outright the Hebrew text the original. In the era of the reformation, Luther overtook this understanding, and the various protestant churches had a translation of the Hebrew Bible as their Old Testa-ment. New insights in both the complicated history of the Hebrew text in Antiquity, and in the special theological character of the Septuagint as the Bible of Hellenistic Judaism, today confronts us with a question: Shall we continue considering Biblia Hebraica the on-ly legitimate text of the Old Testament? Or, invites our knowledge about the genesis of the Septuagint, its special theological character, its meaning for the authors of the New Testament scriptures and its history in the first centuries of the church, to juxtapose the two editions of the Old Testament as equal editions of the church’s Old Testament? By exclusively preferring Biblia Hebraica, a foundational chapter in the reception history is omitted, and the Septuagint is left behind as a “missing link”. In the churchly and theo-logical context of today, Septuagint thus constitutes a challenge to our present under-standing of canon. DANSK RESUME: Da Hieronymus under arbejdet med en ny udgave af den latin-ske Bibel omkring 390 besluttede sig for i stedet for den græske Septuaginta at lægge den hebraiske tekst (Hebraica veritas) til grund, betød det en afsked med det, der el-lers havde været kirkens første Bibel. Hieronymus ville ikke oversætte en oversættelse og anså ligefrem den hebraiske tekst for ’grundteksten’. Denne forståelse overtog Lu-ther på reformationstiden, og for de reformatoriske kirker har deres biblers Det Gamle Testamente bestået af oversættelser af Biblia Hebraica. Nye indsigter i såvel mangfol-digheden i overleveringen i antikken af den hebraiske bibeltekst som den teologiske prægning, som Septuaginta fik som en hellenistisk jødedoms samling af hellige skrif-ter, stiller os i dag over for det spørgsmål, om vi fortsat skal holde fast ved Biblia He-braica som den legitime bibeltekst, eller om vi ikke ud fra den viden, vi i dag har om Septuagintas tilblivelse og karakter, må sidestille de to bibeltekster, når det gælder kirkens og teologiens Gamle Testamente. Septuaginta var således bibelteksten for for-fatterne til Det Nye Testamentes skrifter og har i høj grad været med til at præge denne skriftsamlings teologi. Foretrækkes Biblia Hebraica alligevel eksklusivt som Det Gamle Testamentes tekst, overspringer man et afgørende kapitel i receptionshistorien og får Septuaginta til at stå tilbage som et ”missing link”. På den måde er Septuaginta en udfordring til kirkens og teologiens nuværende kanonforståelse.

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Gotchold, Agnieszka. "O pragnieniu Prawdy. Propozycja Platona a kontekst przekazu biblijnego w świetle teorii mimetyczno-ofiarniczej René Girarda." Filozofia Chrześcijańska 16 (December 15, 2019): 105–21. http://dx.doi.org/10.14746/fc.2019.16.6.

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The paper discusses the issue of the desire for truth in Plato’s Republic, Book VII, and the Old and New Testaments with regard to Girard’s theory of mimetic desire, the scapegoat mechanism and the founding murder. Both Plato and the Bible describe outstanding individuals – Anax, Moses and Jesus – who attain truth. This causes communal envy, leading to the outbreaks of mimetic violence. However, neither Plato nor the Old Testament allow the founding murder to happen. Consequently, they depict communities which deal with strict laws and suppressed violence. It is only in the New Testament that mimetic violence fi nds its outlet in the sacrifi cial killing of Jesus Christ.

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Twomey, Jay. "Reading Derrida's New Testament: A Critical Appraisal." Biblical Interpretation 13, no. 4 (2005): 374–403. http://dx.doi.org/10.1163/156851505774470825.

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AbstractDerrida is a source of profound inspiration for many scholars in recent New Testament studies. He makes available a variety of critical tools with which to examine the fissures and rough edges of the New Testament texts, not (as with source and form critics) in order to reconstitute their origins and original meanings, but rather in recognition of the indeterminacies which constitute the texts themselves. Given his growing importance to the field, however, it is surprising to note that Derrida's own readings of the New Testament often fail to exemplify even the most basic possibilities that deconstruction has to offer. In his hands, the New Testament can take on a surprising resistance to deconstructive critique. This essay is primarily an effort at encouraging New Testament scholars (who clearly can out-Derrida Derrida with regard to the New Testament) to return to Derrida's readings of certain New Testament texts with a fresh, critical eye. It examines a number of Derrida's New Testament interventions, and in the process shows (a) the ways in which his reading of the texts is at odds with the critical project within which it is embedded, and (b) what a more adequately deconstructive reading of the same texts might look like. The article concludes with a complex of tentative thoughts on why Derrida's readings of the New Testament can seem so inadequately Derridean.

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Zhykharieva, Olena, and Olga Vorobyova. "Narrative ecotopics in English biblical discourse: A study of the Old and New Testaments." Revista de Investigaciones Universidad del Quindío 34, no. 1 (November 23, 2022): 248–58. http://dx.doi.org/10.33975/riuq.vol34n1.725.

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Objective: This paper addresses the Old and New Testaments viewed from the econarrative perspective in environmental and social contexts. Method: The method applied combines the techniques of conceptual, semantic, thematic, and narrative analyses in the authors' original interpretation. Results and discussion: It examines biblical narrations via four discourse-forming concepts – GOD, NATURE, MAN, and SOCIETY, various combinations of which shape a set of narrative ecotopics focused on the concept of MAN. Such ecotopics as "Man and nature in their interaction", "Man and family relations", "Man in society", "Man's path to God" reveal the relationships between man, nature, God, family, and society as well as man's responsibility before God. Their ecological component is marked by verbocentric ecodescriptors actualized in narrative schemes. Material: This study zeroes in on the narrative ecotopic "Man's path to God" with its subtopic "the way through sacrifice", presented in the stories of Abraham in Genesis and Hannah in 1 Samuel from the Old Testament as compared to the story of Jesus in 1 Peter, 1 John, and the Gospel of John from the New Testament. Conclusions: In the Old Testament the path to God through sacrifice in ecologically charged narrations reflects the readiness of man to sacrifice his/her most valuable thing to prove their faithfulness and faith. In the New Testament Jesus' sacrifice involves the whole humankind, thanks to His sufferings for their sinless life.

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Moll, Kirk A. "Jewish Annotated New Testament." Theological Librarianship 5, no. 2 (June 10, 2012): 95–96. http://dx.doi.org/10.31046/tl.v5i2.244.

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Klijn, A. F. J., J. K. Elliott, Enrico Norelli, Jean-Daniel Kaestli, Pierre Cherix, Alain Desreumaux, Andrew Palmer, and Robert Beylot. "The Apocryphal New Testament." Vigiliae Christianae 49, no. 1 (March 1995): 82. http://dx.doi.org/10.2307/1584156.

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Moore, Stephen D., and David Seeley. "Deconstructing the New Testament." Journal of Biblical Literature 114, no. 4 (1995): 729. http://dx.doi.org/10.2307/3266492.

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Keck, Leander E. "Rethinking "New Testament Ethics"." Journal of Biblical Literature 115, no. 1 (1996): 3. http://dx.doi.org/10.2307/3266815.

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