Biblical criticism

Textual criticism has long existed as part of the hermeneutic discipline. However, many communities reject this approach. Even scientifically, textual criticism provides a new understanding of the scriptures, especially the New Testament. The many variants of the Greek New Testament make textual criticism present to reconstruct the original text of the Greek New Testament. Nevertheless, on the other hand, this scientific development deals with the doctrine of the inerrancy of the Bible. This study attempts to present the logical foundations of the urgency of textual criticism related to the doctrine of the inerrancy of the Bible. This study examines the importance of textual criticism of the inerrancy of the Bible. The approach used is exploratory qualitative. The results showed that the hermeneutic method of textual criticism did not weaken the truth of the Bible. The inerrancy of the Bible is maintained when an interpreter uses this method. The meaning of the text is more understa...

ABSTRACT

En este artículo me gustaría mostrar cuán inestables son las evidencias con respecto a la presunta existencia de un mesías llamado Jesús. Ahora considero que es más razonable suponer que él nunca existió. Es más fácil explicar los hechos de los primeros tiempos del cristianismo si Jesús hubiera sido una ficción que si hubiera existido realmente.
La responsabilidad de prueba • Las «evidencias» del Antigo Testamento • Las «evidencias» del Nuevo Testamento • Los Evangelios • Marcos • Juan • San Saulo y sus cartas • Las «evidencias» extrabiblicas • Las fuentes judías • Los autores paganos • Anexo: Ellos se tendrían que haber enterado

The article is a concise survey of modern Arabic prose from the middle of the 19th century AD until our days, with a focus on developments in Egypt and the Levant. The history of this literature is divided into seven major periods. An eighth section deals with the role Islamic religion has in novels and short stories among other prominent topics.

Historians of science and religion have given little attention to how historical‐critical scholarship influenced perceptions of the relationship between science and religion in the nineteenth century. However, the so‐called “cofounders” of the “conflict thesis,” the idea that science and religion are fundamentally and irrevocable at odds, were greatly affected by this literature. Indeed, in his two‐volume magnum opus, A History of the Warfare of Science with Theology in Christendom (1896), Andrew D. White, in his longest and final chapter of his masterpiece, traced the development of the “scientific interpretation” of the Bible. In this article, I argue that developments in biblical criticism had a direct impact on how White constructed his historical understanding of the relationship between science and religion. By examining more carefully how biblical criticism played a significant role in the thought of White and other alleged cofounders of the conflict thesis, this article hope...

There is no archaeological evidence-whether artifactual or textual-that "King David" was an historical :igure, or that there ever was a mighty "United Kingdom of Israel and Judah." All the many "proofs" of their existence that have been adduced during the course of the last two centuries have turned out to be either frauds or misunderstandings of the "evidence." In the mid-1990s, the eminent French epigrapher André Lemaire, the philologist Anson Rainey, and others claimed they had found mention of "the House of David" in both the Tel Dan and Mesha (Moabite Stone) inscriptions. In a Letter to the Editor of Biblical Archaeology Review, I argued that Lemaire was mistaken, that dwdthe word he translated as "David"-actually referred to a love-god Dôd or Dawid, a personi:ication of the Semitic root's meaning of "beloved." Dôd was the beloved consort of the love goddess Ishtar (Astarte). I argued that the Tel Dan term bytdwd, which he translated as "House of David," actually was the name of a city-Beth-Dôdperhaps a cult center for worship of the love god. In the Moabite Stone inscription, the words bt.dwd-which he translates as "House of David"-actually referred to a Temple of Dôd. In an Appendix, I reprint a letter to the same editor of the following year in reply to Anson Rainey. Rainey had attacked the Dead Sea Scrolls scholar and publisher Philip Davies, who essentially held the same views as I. In the letter I restated and re-emphasized my argument that there remains no archaeological evidence to support belief in the quondam existence of any historical "King David.

Have you felt overwhelmed when reading the Psalms? How often does their language seem strange, perhaps even at odds with the New Testament? All those searching for guidance in understanding how to approach the book of Psalms, how to "feel" the contemporary relevance of the Psalms, and how to communicate their truths to self and others, will benefit from this book.

The Parables of Jesus are the essential part of his teachings as well as the aspect which has suffered a lot of misunderstanding. The argument of this paper is that Jesus used his parables to convey his message in such a way that it would leave lasting impression on those who heard him. His primary purpose was to communicate and not conceal his message. Understanding his parables requires a holistic approach which entails coming to grips with, not only the meaning, nature, characteristics and literary purpose of parable in Jewish culture but also with how they function in the teachings of Jesus and how they are adapted by the evangelists.

Has contemporary psalm scholarship properly grasped how the figure of David is utilized within the book of Psalms? is the question driving Andrew Witt’s ground-breaking work, A Voice Without End. According to Witt, ambiguity still lingers in relation to the figure of David especially within Pss 3–14, a cluster of psalms which has received limited consideration in contemporary psalms scholarship. Witt therefore endeavors to fill this lacuna by examining the relationship between the speaking voice of David and that of the figure of David in Pss 3–14. By so doing, Witt argues that the multivalent figure of David still speaks in the present and the future. Additionally, by juxtaposing Psalms 2–3, Witt argues that one can already begin to observe the failure of the covenant through David’s rebellious son Absalom (Ps 3), and the success of the covenant through David’s son Solomon, and thus the hope of God’s faithfulness in keeping His covenant with David (Ps 2).

This essay examines the initial stages of the relationship between Jewish nationalism and modern biblical criticism. Its point of departure is Ahad Ha_am, the founder of cultural Zionism, who kept his distance from biblical criticism, and proceeds with Joseph Klausner, Ahad Ha_am_s successor as the editor of Ha-shiloah, who moved in the opposite direction by incorporating biblical criticism into his own writing and teaching. After examining the opposition to Klausner, the essay turns to the work of Ben-Zion Mossinson, who introduced the results of biblical criticism into the teaching of the Bible in the modern schools of the Yishuv. This initiative generated controversy and broad opposition, especially in the European Hebrew press. Shortly before World War I, and in this controversy_s immediate aftermath, Joseph Klausner, then in Palestine, published a small pamphlet in Hebrew making the case for biblical criticism. At about the same time, in Russia, Max Soloveitchik made a similar argument in a book of his own. Neither of these two works had resounding significance, but each testifies to the growing self-confidence of the exponents of cultural Zionist in promoting modern biblical criticism in the Jewish school.

The belief in the effect of evil eye is common among people. From the beginning, some Muslims have considered this belief as a superstition with no rational and religious basis, and others have taken it as a belief rooted in the religious law of Islam that does not contradict the rational foundations and therefore, there is no way to refute it; the latter group have tried to refer to some verses of the Quran to prove their claim. In this article, with a descriptive and analytical method, the Quranic reasons for believing in evil eye are extracted from various texts of exegesis, history and Islamic theology, and their implications are examined to determine whether, based on the Quranic verses, it is possible to defend the validity of this notion or not. None of the these verses indicate the correctness of the belief in evil eye, but the pre-interpretive presuppositions of commentators about the effect of evil eye have affected their interpretation of the verses. On the other hand, we could not find any authentic commentary hadith about the occasions of the revelation of such verses or any interpretation of these verses in a way that is related to evil eye, as well as any authentic hadith or reason which proves that reading or carrying some of these verses can prevent evil eye.

Some years ago during the Easter season, the Ohio State University Faculty Christian Fellowship took out a deceptive advertisement in the stu¬dent’s newspaper, The Lantern. Showing a picture of the martyrdom of St. Sebastian, the ad posed the question “Would you lie if the truth hurt this much?” Designed to fool students into thinking that the earli¬est Christians (including the uni¬dentified fourth-century St. Sebast¬ian) had died rather than renounce their first-hand knowledge of the Christ story, the ad invited students to send for a leaflet entitled “Beyond Blind Faith,” produced by Christian apologist Paul E. Little. In the first part of this two-part critique, I showed the fallacies of the ad itself (e.g., there were no eye wit¬nesses) and also showed that Little’s leaflet was based on two fundamen¬tal fallacies: it simply assumed that Jesus was a historical figure and that the New Testament is a histori¬cally reliable document. The nativity fables were shown to be contradic¬tory and unhistorical. In this second and concluding part, the resurrec¬tion stories are subjected to critical analysis.

In Blind Faith Part I, I discuss an Easter advertisement in the Ohio State University student newspaper THE LANTERN  that had been placed by the Faculty Christian Fellowship at that school. I discuss the errors and deceptions of the ad, and then proceed to deconstruct the leaflet they were distributing to convert unwary students to a fundamentalist form of Christianity. The leaflet was titled “Beyond Blind Faith,” and it was written by the apologist Paul E. Little. The many fallacies and deceptions of the leaflet are exposed and I deconstruct the “illogism of his syllogism” claiming there are only four possibilities with regard to Jesus Christ: (1) one, is the possibility that Jesus lied when he said he was God; (2) second is that he was sincere but self-deceived, a lunatic; (3) third is the possibility that all of the talk of his claiming to be god is a legend; and (4) the fourth is that he spoke the truth and was god with a capital G. Little’s discussion of the question “What were Jesus’s credentials?” along with his “evidence” for Jesus’s miracles is reduced to absurdity. Both evidence from science and from secular biblical scholarship are used to elucidate the erroneous nature of Little’s claims.

Table of Contents

“A Biblical and Philosophical-Scientific Conversation with Christian Nonreductive
Physicalists” (pp. 2–10)
Previously published in The Old Is Better: New Testament Essays in Support of Traditional Interpretations, WUNT I/178 (Tübingen: Mohr Siebeck, 2005), 187–94

“Trimming the Debate” [in Jesus’ Resurrection: Fact or Figment?] (pp. 11–20)
Previously published in Jesus’ Resurrection:  Fact or Figment?  A Debate between William Lane Craig & Gerd Lüdemann, ed. Paul Copan & Ronald K. Tacelli (Downers Grove, Ill: InterVarsity, 2000), 104–123

“The Essential Physicality of Jesus’ Resurrection according to the New Testament” (pp. 21–28)
Previously published in Jesus of Nazareth: Lord and Christ. Essays on the Historical Jesus and New Testament Christology (Festschrift I. Howard Marshall), ed. J. B. Green and M. Turner (Grand Rapids: Eerdmans/Carlisle, UK: Paternoster, 1994), 204–219

“Jesus’ Family Tomb according to James Tabor” (pp. 29–32)
Previously published as “Robert Gundry on the physicality of Jesus’ resurrection in earliest Christian proclamation” (a review essay on James Tabor’s The Jesus Dynasty and the so-called “Jesus Family Tomb”), Crossings (a blog managed by Bruce Fisk) (March 25, 2007)

“Reconstructing Jesus” [on N. T. Wright’s Jesus and the Victory of God] (pp. 33–36)
Previously published in Christianity Today 42/5 (April 27, 1998), 76–79

“N. T. Wright on How God Became King: A Review Essay” (pp. 37–64)
Previously published in Bulletin for Biblical Research 24 (2014), 57–73

“The Hopelessness of the Unevangelized” (pp. 65–72)
Previously published in Themelios 36 (2011), 48–55

“‘Ecstatic Utterance’ (N.E.B.?)” (pp. 73–77)
Previously published in Journal of Theological Studies n.s. 17 (1966), 299–307

“The Language Milieu of First-Century Palestine: Its Bearing on the Authenticity of the Gospel Tradition” (pp. 78–80)
Previously published in Journal of Biblical Literature 83 (1964), 404–408

“Thinking Outside the Box (Pandora’s, that is): A review essay on Roy A. Harrisville’s Pandora’s Box Opened: An Examination and Defense of the Historical-Critical Method and Its Master Practitioners)” (pp. 81–92)
Previously published in Books and Culture 21/1 (January/February, 2015), 24–25

This article revisited the foundation of why biblical languages are important in the theological and biblical education of the Seventh-day Adventist Church-operated colleges, universities and seminaries belting the world. It unveiled the reasons why the study of biblical Hebrew and Greek are included in the theological curriculum as essential components of a rounded preparation of the pastor in handling the word of God. It was the intention of the author to review the scriptural and historical reflections of biblical scholars in the playing field of theological studies that includes hermeneutics, homiletics, exegesis, and biblical criticism. Biblical languages, as a field of discipline, promote a balance approach to the context of inspiration in the incarnational model revelation. The word of God in the language of man is a paradoxical truth that calls for understanding the role of biblical languages in God's revelation of Himself and His will to finite mortal beings. This article challenged all who handle the interpretation and proclamation of the Bible and its contents to consider it as a holy ground in the exploration of the human mind as the reader wrestles with the reality of God's transcendence and immanence.

This article revisited the foundation of why biblical languages are important in the theological and biblical education of the Seventh-day Adventist Church-operatedcolleges, universities and seminaries belting the world. It unveiled the reasonswhy the study of biblical Hebrew and Greek are included in the theologicalcurriculum as essential components of a rounded preparation of the pastor inhandling the word of God. It was the intention of the author to review thescriptural and historical reflections of biblical scholars in the playing field oftheological studies that includes hermeneutics, homiletics, exegesis, and biblicalcriticism. Biblical languages, as a field of discipline, promote a balance approachto the context of inspiration in the incarnational model revelation. The word ofGod in the language of man is a paradoxical truth that calls for understanding therole of biblical languages in God’s revelation of Himself and His will to finitemortal beings. This article challenged a...

Racism and religion have been associated since their common origin during the group-selection stage of human social evolution. Religion was the “social glue” that welded together the in-group in its struggle to expand its gene pool at the expense of out-group gene pools. Racism was an essential component of all early religions, and sociobiologists have argued that there is a genetic inclination toward xenophobia, of which racism is an extreme example. It appears that racism was integral to all ancient religions of which we have knowledge. As societies and religions have evolved, however, the integral association of racism and religions has all but disappeared. Today, the only surviving ancient Near Eastern religions are Judaism and Samaritanism. Jewish self-definition is racial—a Jew is anyone born of a Jewish mother. (Farther east, Hinduism with its caste system also retains the racism essential for its self-definition.)
The Hebrew bible contains the late book of Ezra, an extremely racist manifesto. But the Pentateuch also is essentially racist, as shown by passages in Numbers and Deuteronomy. The Mishna, a compilation of “oral law,” systematized racism for the Jewish diaspora after the destruction of the Temple of Yahweh and expulsion of the Jews from Palestine. Racism, although no longer definitional, has been fostered by Christianity and Islam in the form of slavery, in which one gene pool is made to promote the successes of a different gene pool.
Although no longer essential for self-definition, racism is ubiquitous in both Christianity and Islam. The world today is much different from the world in which our reflexes evolved, the world in which religion first crept into our bones. We must change. We must adapt. We must mute the inner murmurings of primal religiosity, or our kind shall vanish from the earth, a victim of its own violence.

The arguments of antiabortion advocates are refuted in the form of frequently asked questions or assertions being answered in terms of the embryological realities of fertilization, pregnancy, contraception, and embryological development. Biblical and Catholic theological arguments are also answered. The Bible makes no mention of abortion as such, and the “crime” of accidentally inducing a miscarriage is treated as a property crime, the penalty to which is the biblical equivalent of a parking ticket. Relevant aspects of the history of Catholic theology are also analyzed.

The membrane-bound cell, universally the structure that has arisen as the standard-bearer of the living state on earth, is more than just a bag of chemicals—even though chemicals are really all the material that it contains. The cell also contains information, and it is an information-creating dynamic system. Various theories seeking to explain how both the cell’s chemical content and information content have come to be include the coacervate droplet-heterotroph theory of Alexandr I. Oparin, the proteinoid microsphere theory of Sidney Fox, the marigranule theory of Fujio Egami, and the self-replicating crystals theory of A.G. Cairns-Smith. All are explored in this third and last part of this essay.

Creationists are very fond of the argu¬ment that evolution literally won’t fly — especially in the case of birds — because “half a wing is worse than no wing at all.” The implication is that in the evolution of arms into wings, intermediate stages would be produced that would be usable neither as arms nor wings. A similar argument is leveled against the idea that the human eye evolved. “Half an eye would be useless,” they claim. This article provides evidence that eyes and wings are the products of evolution by means of natural selection and provides plausible scenarios of the stages involved in their evolution.

Georg Lorenz Bauer (1755–1806) is known for coining the term "historical-critical" and writing one of the first works of Old Testament theology, but he is hardly remembered for publishing what is arguably the first independent work of Old Testament ethics. His two-volume Biblische Moral des Alten Testaments (1803) still ranks among the most extensive publications on the subject. This article situates Bauer’s work within the history of OT ethics research, arguing that it was the first of its kind, while providing an overview of its contents, methodology, and reception.

“Georg Lorenz Bauer’s Biblische Moral des Alten Testaments: The First ‘Old Testament Ethics’?” Zeitschrift für die alttestamentliche Wissenschaft 136 (2024): 425-432

https://doi.org/10.1515/zaw-2024-3007

“Apologizing for Christianity” is a 3-part refutation of the claims made by the Christian apologist Robert W. Faid in his books Gorbachev: Has the Real Antichrist Come? (1988) and A Scientific Approach to Christianity (1990).
Part III: “Assaulting Science” refutes Faid’s claims that: 1. Jesus was a historical person; 2. There is actual evidence for the Resurrection; 3. The bible was dictated by the Holy Sirit and contains mathematical proof of this; 4. There is conclusive proof of Jesus’ miracles; 5. There is an afterlife, a heaven, a hell, and coming judgment; and 6. Scientific evidence refutes the theory of evolution. In my refutation of his wild misrepresentations of modern evolutionary theory, Figure 1 shows how Sphecomyrma freyi, an insect preserved in Mesozoic amber in 1967, was a near-perfect realization of the evolutionary connecting link between ants and tiphiid wasps predicted by the Harvard entomologist E.O. Wilson.

The literary sources behind the three canonical Synoptic Gospels, namely Luke, Matthew and Mark, have long intrigued scholars because of the Gospels striking similarities and notable di昀昀erences in their accounts of Jesus's life. Various theories have been proposed to explain these textual relationships, including common oral witnesses, lost sources or communities possessing each other's works. However, a universally accepted solution remains elusive. Leveraging advancements in statistics, data analysis, and computing power, researchers have begun treating this as a statistical problem and quantitatively measuring the likelihood of the di昀昀erent theories based on verbal agreements and stylometric features. In this paper, we rely on a very recent Machine Learning based approach to solve the synoptic problem. We use Machine Learning classi昀椀ers two-sample tests, a novel approach relying on the analysis of the success rate of binary classi昀椀ers to identify whether two samples are drawn from the same distribution, to detect di昀昀erences in sources within Luke's Gospel and variations in the edition patterns of Markan material between Matthew and Luke. This analysis is done on a pericope-per-pericope basis, de昀椀ned as thematic units encompassing teachings or narrative episodes. The results suggest signi昀椀cant dissimilarities in style and edit distance, indicating that the double and triple material within the Gospel of Luke likely originate from di昀昀erent sources. This suggests that Luke derived his triple tradition from Mark and not from Matthew. Despite the necessity of cautious interpretation due to the size of the dataset, our study thus o昀昀ers substantial evidence supporting the theory of Luke's dependency on Mark's material for his triple tradition and makes the two-source hypothesis, which suggests that Luke did not have access to Matthew's work, the most likely explanation based on our methodology.

Bu makale, ilahiyatın bilim olarak tanımlanmasıyla Kur'an'ın bilhassa üniversite kürsülerinde akademik bir metin olarak ele alınışını konu edinmektedir. Yazının amacı, akademik Kur'an şeklinde tanımlayabileceğimiz bir kavramın üretilmesine olanak sağlayan kurumsal ve entelektüel bağlamın temel hususiyetlerini tartışmak ve bunların yeni Kur'an araştırmalarına tesirlerini göstermektir. Konunun önemi, bu kavramın, Türkiye'de Kur'an'ın yorumu konusunda kurumsal değişimin (medreseden üniversiteye) somut bir örneğini ifade etmesinden kaynaklanmaktadır. Aynı zamanda o, Kur'an üzerine söz söyleme salahiyetini elinde bulunduran zümrenin değişimine (molladan profesöre) dair önemli ipuçlarını barındırır. Bu yüzden, böyle bir sorunun çerçevesinin çizilmesi, zuhur eden sosyolojinin portresinin çıkarılması ve sürecin tartışılması, bugüne kadar birikerek gelen literatüre katkı namına değerlendirilebilir. Araştırma boyunca konu, ilahiyat ve kimi zaman dinler tarihi sahasında kalarak kurumsal yapı (medreseüniversite) ile sınıfsal zümre (molla/hoca-profesör) gibi semboller açısından yapılacak 1

Resilience is a concept that has been proposed in psychology as a mental or emotional force that enables a person to deal with crises and allows him to return quickly to a pre-crisis state. Despite the differences between resilience and the Qur'anic concept of patience in the Islamic tradition, these two concepts seem to have much in common in their internal components and factors. In this research, which was carried out by the library method in collecting information and descriptive-analytical in evaluating them, after extracting the components and factors causing resilience based on psychological research, an attempt was made to explain Islam's view on these factors by referring to Quranic verses and Islamic traditions. According to the results of this study, the factors that create resilience include positive induction, maintaining readiness, maintaining good relationships with family, seeing tolerable problems and crises, accepting unchangeable conditions, having realistic goals and moving towards them, and self-confidence, all of them have corresponding meanings in the Islamic tradition and Quranic verses.

The gospel of Matthew is one of the most beloved and studied gospels in Christianity, having a rich history of reception. The purpose of this paper is to article study its reading in Brazil from selected intertitles in two biblical versions. The research aims to identify how the gospel has been received by Brazilian editors and readers and how editorial intertitles can provide evidence of such reception. In order to achieve such objective, the history of reading and the history of the book are used as references, based on theories by Roger Chartier (2001, 2002, 2022), Robert Darnton (2010), Lucien Febvre and HenriJean Martin (2017), Gerard Genette (1997) and D.F. McKenzie (2018).

Kıta Avrupa’sında din psikolojisinin kurucuları arasında mümtaz bir yere sahip olan Théodore Flournoy Hristiyan inancına sıkı sıkıya bağlılığıyla tanınan bir bilim insanıdır. Gençlik yıllarında, teolojik eleştiri ve dini bağlılık arasında gidip gelen Flournoy, içsel çatışmaların bile birleşme ve uyum içinde sonuçlanabileceğini göstermiştir. Bu deneyimler, çağının aydınları arasında nadir görülen bir durumdur. Bu anlamda Flournoy’ un hayatı, modern dünyanın bilimsel ve dini fikirleri arasındaki gerilimi anlamak için önemli bir vaka çalışmasıdır. İnsan iç dünyasındaki karmaşıklığın altını çizen Flournoy, çelişkili eğilimlerin bile anlamlı bir bütünlük içinde var olabileceğini iddia etmektedir. Derin bir inanca sahip olmasına rağmen, Flournoy dinin gerçek yaşamla bağını koparmasını ve kilisenin dar görüşlülüğünü eleştirir. Ayrıca o, dini değerlerin daha derinlemesine anlaşılması için yoğun bir çaba sarf etmiştir. Bu noktada Flournoy, bilimin insan deneyimini tam olarak açıklamakta yetersiz kaldığını, bilimsel bilginin dinin yerini alamayacağını ve hayatı ve var oluşu anlamada dinin önemli bir rol oynadığını savunmuştur. Dini inanç itibarıyla Flournoy, kilisenin öğretilerine katı bir şekilde bağlı kalmaktan kaçınmıştır. Ona göre organik ve psikolojik bir olgu olan dini gerçeklik dogmatik yaklaşımlarla anlaşılamaz. Bu nedenle, Flournoy’un yaşamı ve öğretileri, bilimsel düşünce ile manevi inanç arasındaki dengeyi anlamak ve bu ikilinin birbirini tamamladığını göstermek için önemli bir örnek teşkil eder.

The progressive German-speaking scholarship produced by Old Testament exegete Willy Schottroff (1931–1997) is often neglected in historical reviews of biblical studies. Schottroff adhered to a marginalized intellectual tradition in German Protestant late twentieth-century Hebrew Bible scholarship that preserved and nurtured exegetical integrity and theological ethics in resistance to imperial intellectual and political ambitions and practices. This essay traces Schottroff’s exegetical efforts to read the Hebrew Bible with a method, called social historical criticism, not much known outside German-speaking contexts. Three sections depict Schottroff as standing in this liberationist-materialist view of historical criticism. A first section surveys my personal encounter with Schottroff’s work in the West German Post-Holocaust, Post Civil-Rights, and Peace Movement era of the late 1980s. A second section connects Schottroff’s reliance on social historical criticism to Gerhard von Rad’s ...

This publication is the English rendition of Der Text des Neuen Testaments by Erroll F. Rhodes which first appeared in 1982. The book is divided into its five major parts namely (1) The Editions of the New Testament, (2) The Transmission of the Greek New Testament, (3) The Manuscripts of the Greek New Testament, (4) The Early Versions of the New Testament, and (5) Introductions to the Use of the Modern Editions. This edition also contains 65 plates of papyri, codices, uncials, and other manuscripts. The invention of the printing press in the sixteenth century resulted in the publication of two editions of the Greek NT namely the Complutensian Polyglot (January 10, 1514) by Francisco Ximenes de Cisneros, and the Novum Instrumentum Omne (March 1, 1516) by Desiderius Erasmus. Erasmus based his work from twelfth to thirteenth-century manuscripts coming from the Byzantine family of texts. Erasmus's work was also known as Textus Receptus became more influential than the church's former use of the Latin Vulgate.

These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, "For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God." (John 3:16-18). "I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!" (John 14:6). Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8-10). If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1John 1:9). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud. "You will not add to the word which I am commanding you, nor will you take way from it, that you may keep the commandments of Y howah your God which I command you." e (Deut. 4:2). "For truly I say to you, until heaven and earth pass away, not the smallest letter or strike will pass away from the Law, until all is accomplished." (Matt. 5:18). Old Testament Textual Criticism examines the existing manuscript witnesses to the Old Testament in order to produce a text that is as close as possible to the original. There are actually only a few complete Old Testament manuscripts, along with the Dead Sea Scrolls and early translations into ancient languages which are still extent. The task of the textual critic, is to sort through the variants and establish a "critical text" that is intended to represent the original by best explaining the state of all extant witnesses. 1 There is an 8 page summary of this doctrine found in the exegesis of 1Samuel 14:18 (HTML) (PDF) (WPD).

Textual criticism has long existed as part of the hermeneutic discipline. However, many communities reject this approach. Even scientifically, textual criticism provides a new understanding of the scriptures, especially the New Testament. The many variants of the Greek New Testament make textual criticism present to reconstruct the original text of the Greek New Testament. Nevertheless, on the other hand, this scientific development deals with the doctrine of the inerrancy of the Bible. This study attempts to present the logical foundations of the urgency of textual criticism related to the doctrine of the inerrancy of the Bible. This study examines the importance of textual criticism of the inerrancy of the Bible. The approach used is exploratory qualitative. The results showed that the hermeneutic method of textual criticism did not weaken the truth of the Bible. The inerrancy of the Bible is maintained when an interpreter uses this method. The meaning of the text is more understa...

The wisdom and apocalyptic layers of the Sayings Gospel Q: W hat is their sifiiificance? New Testament scholarship over the past three decades has shown a gro wing interest in the Sayings Gospel Q. Vielhauer' s thesis on the secon dary nature o f the future Son o f man sayings led to the conclusion that the apocalyptic element within the Sayings Gospel Q was also secondary. This paper follows the work o f Kloppenborg and examines the wisdom and apocalyptic layers o f the Sayings Gospel Q. The examination argues that the proclamation o f Jesus was directed first o f all to the procla mation o f a kingdom that was present. The apocalyptic understanding o f a future, immediate end o f the world was a later appropriation within a deuteronomistic framework that developed from sayings o f Jesus that were interpreted in this way by the early church.

This special issue of Modern Theology gathers together full research essays that were first presented, in summary form, at the 2021 online conference Theological Genealogies of Modernity. For both the original event and now this collection, theological genealogies of modernity serves as a term of art referring to any complex, broad-sweep narrative account of the rise of a modern Western cultural order that highlights theology's role within that process. The conference organizers deliberately employed the term in a capacious sense out of a desire to find a rubric under which to include a range of narratives and disciplinary perspectives on them. Defined broadly, the terminology extends both to stories celebrating the Enlightenment for bringing about progress and also to narratives stressing the need constantly to recur to a pre-modern cultural synthesis from which people today should continue to receive instruction. Of course, this simplistic distinction deserves to be challenged, and several of the essays here contest this stark division of options. The overall aim of the inquiry into genealogies is to help theologians understand how these narratives work, regardless of which account is attractive to them, so that they may develop a well-informed position on how (and even whether) to employ them.

Over the past 30 years, methods of hermeneutics in the context of biblical studies have diversified impressively. Even for the specialist it is often chal lenging to stay up-to-date in the labyrinth of new methodologies and pro posals for biblical interpretation. Over the past decade, cultural criticism has become an important critical tool and has gained significant recognition. In the present study I seek, first, to define this hermeneutical phenomenon and describe its origins in the larger context of humanities. This is followed, sec ond, by a summary of the methods, hermeneutical presuppositions and ap plications of cultural criticism by some of its more important practitioners. Third, I seek to evaluate how evangelical scholarship has reacted to and in teracted with cultural criticism. Finally, some of the possible challenges of and benefits to a Bible-based hermeneutic are presented, including its mis siological repercussions.

Özet: Bu çalõşmamõzda, Batõ yorum geleneğinde, özellikle çağdaş edebiyat eleştirilerinde meydana gelen değişimlerin Kitab-õ Mukaddes yorum geleneğine yaptõğõ etkiyi ve bu etkinin boyutlarõnõ ele aldõk. Çalõşmada öncelikle Batõ edebiyatõnda kullanõlan eleştiri metotlarõ tanõtõlmakta ve ardõndan da Kitabõ Mukaddes araştõrmalarõnda nasõl kullanõldõklarõ değerlendirilmektedir. Burada eleştirel tefsir adõyla kullandõğõmõz kavram, edebiyat ve sanatta belli bir eserin değerlendirilmesi ve bu eserin tarihsel kökeninin, komposizyonunun, dil yapõsõnõn vs. bilimsel araştõrõlmasõ (scientific investigation) ve yorumlanmasõ (interpretation) anlamõnda kullanõlmaktadõr. Bunun için batõda yirminci yüzyõlda gelişen eleştiri metotlarõ edebi bir eseri üç değişik perspektiften (yazar, metin ve okuyucu) ele almaktadõr. Bu perspektifler edebi eserin ne olduğu sorusunun da birer cevabõdõr. Çağdaş Edebiyat eleştirisine göre edebi eser, bir üründür (product) ve genellikle adõ geçen bu üç unsurdan meydana gelmektedir. Buna göre ürünün oluşum süreci yazardan başlayõp şiir, hikaye, vs. formatõnda oluşan metin yoluyla okuyucuya kadar gider. Metindeki anlamõ bulma çabasõ yani ciriticism/eleştiri veya tefsir ise bunun tam tersine işleyen bir süreçtir. Okuyucudan başlayõp yazara doğru

The article studies the meaning of the metaphor «and your bones shall flourish like young herbs» in the book of the prophet Isaiah (66, 14) and in a slightly different wording «May their bones flourish from their place» in the Wisdom of Ben Sira (46, 14; 49, 12). The relationship between the biblical quotations is obvious. If in the book of Isaiah, we read a prophecy about the righteous (servants of the Lord), in the Wisdom of Ben Sira we deal with a wish of the author himself, which he addressed to the judges of Israel (Sir. 46, 14) and minor prophets (Sir. 49, 12). As the research demonstrates, the idiom «flourishing bones» in the biblical context indicates divine patronage. However, how exactly will this patronage be manifested? The answer to this question varies considerably in the history of biblical exegesis. The article presents the understanding of the stated metaphor by both traditional Church exegetes and modern critical biblical scholars, analyses the context of the biblical fragments mentioned, terms, translations.

Only in P does the private stage of the lawgiving ultimately involve the repeated, vicarious participation of the people … These recurring events make the Priestly account one of unending public theophany. As in the other accounts, the appearance of God on the mountain leads to the private lawgiving [to Moses], but in P the visible Presence of God does not depart; it remains with the Israelites forever." 1 "Past and future apply to humans but to God (praised be His name) this does not apply. Each and every day God gives the Torah to the people Israel." 2 * It is an honor and a pleasure to dedicate this essay to Baruch Schwartz as a small return for his friendship and his extraordinary intellectual generosity.

Background and purpose: Anatomy is a branch of science that deals with different parts of human body and its organizational structure. It has various goals, such as insight into the divine perfection and understanding the causes of diseases and their treatments. Anatomy in the Islamic era included physiology too. This research aimed at providing an overview on anatomy in the Reference Materials of Persian Medicine. Materials and methods: A qualitative study (content-analytic library research) was performed based on the books of Persian medicine. This study was conducted at several stages; finding the keywords, searching in reference texts of Iranian-Islamic medicine, in history books and Islamic encyclopedias, and in Persian and Latin electronic banks, then sorting, organizing, and comparing the information. Results: Anatomical knowledge is prerequisite to treatment and surgery. The works of Muslim scientists on anatomy, like the Europeans, were found to be influenced by the works o...

PREFACE and volitional response from the people today for whom it is being translated as it did from the ancient people for whom it was first written-and recited or sung. In closing I wish to acknowledge the many helpful comments of Mrs. Sheila Tuggy of the Summer Institute of Linguistics in Peru, who translated an initial draft of this workbook into Spanish and field-tested it. Dr. Murray Salisbury of Jerusalem reviewed the entire text and offered a number of valuable suggestions for improvement. I also benefited from the work of my colleague Dr. Lynell Zogbo, United Bible Societies' translation consultant in the Ivory Coast, who coauthored with me another book on the translation of biblical poetry (Hebrew Poetry in the Bible: A Guide for Understanding and for Translating, New York: United Bible Societies, 2000). Much encouragement and advice came along the way from Dr. Katharine Barnwell, International Translation Coordinator of the Summer Institute of Linguistics. A special word of thanks must be given to Mrs. Betty Eastman of the SIL Translation Department, who "translated" many of the technical expressions found in an earlier draft of this material into a more comprehensible style and to Mrs. Faith Blight who prepared the book for publication. Additional corrections, criticisms, and comments are always welcome.

One of the important issues facing education is rational education. Dealing with issues related to reason, thinking and intellectual education has a high place. Intellectual education is the methods that regularly lead to the development of theoretical and practical reason in order to achieve nearness to God, knowledge, faith and righteous action. The purpose of this article is to examine the basics of the question - answer teaching method and its implications for intellectual education from the perspective of the Holy Quran. The research approach is qualitative and the analysis method is thematic analysis. In order to collect information, a documentary method was used and the tool for collecting data was note taking from textual data. The results of the research show that in the Holy Quran, one of the methods used to guide people in all aspects of faith, jurisprudence, ethics, rationality, etc. is a method of questioning - answering to cultivate thinking in humans and provide grounds for intellectual education. By using different methods such as direct and explicit, motivational and reprimanded, internal reference and self-questioning, comparison and simile methods, and the method of expressing surprise, the Holy Quran encourages people to think, to reflect and to flourish the intellect among them. The educational implications derived from these teachings can provide the means to achieve the desired goals and objectives in intellectual education.