By Anthony C. Thiselton
This precise statement on Paul’s early letters by means of a great New testomony expert, offers a large diversity of unique views of ways humans have interpreted, and been prompted by means of, Paul’s first letters.
- Addresses questions in regards to the content material, environment, and authenticity of the 2 Thessalonian letters, drawing on responses from major students, poets, hymn writers, preachers, theologians, and biblical students through the ages
- Offers new insights into matters they bring up bearing on feminist biblical interpretation.
- Provides a historical past of two-way impacts, as exemplified by means of Ulrich Luz, Hans Robert Jauss, and Hans-Georg Gadamer
- Written by way of Anthony Thiselton, a number one commentator at the Greek New Testament
Read Online or Download 1 & 2 Thessalonians Through the Centuries PDF
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Extra resources for 1 & 2 Thessalonians Through the Centuries
Sweet Love, for love’s sake grant That love may wholly know her love. John Huss (1371–1415) similarly urges faithfulness, as Paul urged the Thessalonians (On Simony 6, p. 247). At the conclusion of this work he brings together “our faith, hope, [and] love” (On Simony 10, p. 278). Nicholas of Cusa (1401–64) writes, “Two things only hast thou taught, O Saviour Christ – faith and love. ), Late Mediaeval Mysticism, 381). Desiderius Erasmus (c. ), Advocates of Reform, 322). He continues, “With all your heart fixed .
2 Thessalonians was not necessarily directed to the Thessalonians at all. Responses, largely from Jowett and Lünemann Benjamin Jowett (1817–93) provided an immediate response to the skepticism of Baur in the mid nineteenth century, which is conveniently accessible in the second edition of his commentary (Thessalonians, Galatians and Romans, esp. 143–9). Similarly numbered responses, but also addressing Hilgenfeld and Kern, occur in Gottlieb Lünemann’s (1819–94) commentary in the Meyer series in the third edition of 1867 (Thessalonians, 173–82).
Indd 14 9/2/2010 3:20:48 PM Introduction 15 wrote it. Jowett also addresses this point. He writes, “Prophecies of the New Testament do not relate to particular events, but to the state of the world in general. They are not political but spiritual” (Thessalonians, Galatians and Romans, 144). Paul’s use of apocalyptic, he asserts, simply demonstrates his Jewish and Old Testament roots. (3) Lünemann next addresses the question raised by Paul’s allusion to “marks” (Greek, ho esti se-meion) to guarantee the genuineness of an epistle (2 Thess.