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Part Five of the Amsterdam edition of the Latin text of Erasmus’ Annotations to the New Testament presents his notes on Paul’s letters to the Galatians, Ephesians, Philippians, Colossians, and to the Thessalonians 1 andamp; 2. A critical edition of the Latin text is offered containing an introduction in German and a commentary including an identification of sources quoted, and, where relevant, any linguistic, philological, theological or historical background information necessary to understand the Latin text.

Erasmus, Desiderius, --- Desiderius Erasmus, --- Erasm, Dezideriĭ, --- Erasme, Désiré, --- Erasmo, --- Erasmo, Desidério, --- Erasmus, --- Ėrazm, --- Erazm, --- Roterodamus, Erasmus, --- Rotterdamskiĭ, Ėrazm, --- Rotterdamský, Erasmus Desiderius, --- 873.4 ERASMUS ROTERODAMUS, DESIDERIUS --- 873.4 ERASMUS ROTERODAMUS, DESIDERIUS Humanistisch Latijnse literatuur--ERASMUS ROTERODAMUS, DESIDERIUS --- Humanistisch Latijnse literatuur--ERASMUS ROTERODAMUS, DESIDERIUS --- 225.014*2 --- 225.07 --- 225.07 Nieuw Testament: commentaren --- Nieuw Testament: commentaren --- 225.014*2 Nieuw Testament: geschiedenis van de grondtekst en de oude vertalingen --- Nieuw Testament: geschiedenis van de grondtekst en de oude vertalingen --- Bible.

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The Early Church has produced a diversified and influential tradition of commenting on the Bible. The tradition is rich in content, in methods, and in the goals pursued. The present volume offers a selection of papers read at an international colloquium held in Leuven in December 2018. Basically, three guidelines were followed in selecting the material: language, representative authors, and the wish to cover various parts of the New Testament. Three of the ten essays deal with Greek authors. Origen takes a place of honour, and through him is also heard the voice of one of the oldest Christian commentators, Heracleon. The third one is Theodore of Mopsuestia, the major representative of the non-Alexandrian tradition, averse of an allegorical reading of the Bible. The Latins are represented by their two greatest exegetes (Jerome and Augustine), a recently rediscovered gospel commentator (Fortunatianus), two commentators on Paul (Marius Victorinus and Ambrosiaster), an influential commentator of the Apocalypse (Victorinus of Pettau), and an author who was instrumental in transmitting the legacy of the ancient Church to a new era (Bede).

Church history --- 225.07 --- 225 <063> --- 225 <063> Bible: Nouveau Testament--Congressen --- 225 <063> Bijbel: Nieuw Testament--Congressen --- Bible: Nouveau Testament--Congressen --- Bijbel: Nieuw Testament--Congressen --- 225.07 Nieuw Testament: commentaren --- Nieuw Testament: commentaren --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Bible. --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- History

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The intention for publishing The Jewish Annotated New Testament, according to its editors, Amy-Jill Levine and Mark Zvi Brettler is to recognize the growing understanding between Jewish and Christian traditions, and to help further that understanding. The editors of this volume, both distinguished New Testament scholars, had two key reasons for creating this "Jewish Annotated New Testament." First they wanted Christian readers to learn more about the Judaic origins of Christianity and the context surrounding the life of Jesus. Second, they wanted to introduce Jewish readers to what is unquestionably one of the canonical texts in Western Civilization, whether they believe in it or not. On the whole, this volume does a fairly good job of serving these purposes. Many of the glosses found in the text are geared at linking the ideas and events of the gospels to their background in the history of Judaism. Each of the books of The New Testament is accompanied by a brief introductory essay. There are also a number of shorter sidebar essays positioned within each book to help to explain specific passages at greater length. Finally the end of the book contains a number of essays by leading experts on the bible and Jewish history on a broad range of relevant topics. Those who are involved in interfaith dialogue will recognize that this book will be a classic reference work for anyone seriously interested in Judaism in the first century.

Judaism. --- Jews in the New Testament. --- 225.07 --- #GGSB: Exegese N.T. --- #GGSB: Tekstuitgave (NT) --- 225.07 Nieuw Testament: commentaren --- Nieuw Testament: commentaren --- Jews --- Religion --- Bible. --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Criticism, interpretation, etc. --- Commentaries. --- Christianity and other religions --- Judaism --- Relations --- Christianity. --- Bible --- Criticism, interpretation, etc., Jewish. --- Jews in the New Testament --- #GGSB: Exegese N.T --- Religions --- Semites --- Relations&delete& --- Christianity --- Criticism, interpretation, etc., Jewish --- Exegese N.T --- Tekstuitgave (NT) --- Brotherhood Week --- Christianity and other religions - Judaism --- Judaism - Relations - Christianity

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The Commentary on Revelation is Bede's first venture into Biblical exegesis - an ambitious choice for a young monastic scholar in a newly Christianized land. Its subject matter - the climax of the great story of creation and redemption, of history and of time itself - adds to the Commentary's intrinsic importance, for these themes lie at the heart of Bede's concerns and of his achievement as a historian, exegete, scholar, and preacher. But Bede was also a man of his age. When he penned the Commentary around 703, speculation and anxiety about the end of the world was in the air. According to conventional chronology, almost 6,000 years had passed since creation. If for God 'one day ... is as a thousand years, and a thousand years as one day' (2 Peter 3:8), the world was destined to last six millennia, corresponding to the six days of creation. The end, then, was close. Bede vigorously opposed the temptation to calculate the time of the end. The Commentary argues that Revelation is not a literal prophecy, but a symbolic reflection on the perennial struggle of the Church in this world. At the same time, the young Bede is starting to shape his own account of how the end-times would unfold. This translation, prefaced by a substantial Introduction, will be of interest to students of medieval religious and cultural history, of Anglo-Saxon England, and of the history of Biblical exegesis in the Middle Ages."--Jacket.

Bible. --- Commentaries --- Early works to 1800. --- 2 BEDA VENERABILIS --- 225.07 --- 228 --- Godsdienst. Theologie--BEDA VENERABILIS --- Nieuw Testament: commentaren --- Apocalyps. Boek der Openbaring van Johannes. Apocalyptiek --- Bede, --- Baeda Venerabilis, --- Beda, --- Beda Venerabilis, --- Bedanus, --- Venerable Bede, --- Abūghālimsīs --- Apocalipse (Book of the New Testament) --- Apocalisse (Book of the New Testament) --- Apocalypse (Book of the New Testament) --- Apocalypse of John --- Apocalypse of St. John --- Apocalypsis Johannis --- Apocalypsis S. Johannis --- Apokalypse (Book of the New Testament) --- Apokalypsin --- Book of Revelation --- Johannes-Apokalypse --- Johannesapokalypse --- Johannesoffenbarung --- Offenbarung des Johannes --- Revelation (Book of the New Testament) --- Revelation of St. John --- Revelation of St. John the Divine --- Revelation to John --- Ruʼyā (Book of the New Testament) --- Sifr al-Ruʼyā --- Yohan kyesirok --- 228 Apocalyps. Boek der Openbaring van Johannes. Apocalyptiek --- 228 Apocalypse de S. Jean --- Apocalypse de S. Jean --- 225.07 Nieuw Testament: commentaren --- 2 BEDA VENERABILIS Godsdienst. Theologie--BEDA VENERABILIS --- Apokalipsa św. Jana --- Apokalipsa świętego Jana

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Born in Slutzk, Russia, in 1805, Elijah Zvi Soloveitchik is a largely forgotten member of the prestigious Soloveitchik rabbinic dynasty. Before Hayyim Soloveitchik developed the standard Brisker method of Talmudic study, or Joseph Dov Soloveitchik helped to found American Modern Orthodox Judaism, Elijah Soloveitchik wrote Qol Qore, a rabbinic commentary on the Gospels of Matthew and Mark. Qol Qore drew on classic rabbinic literature, and particularly on the works of Moses Maimonides, to argue for the compatibility of Christianity with Judaism. To this day, it remains the only rabbinic work to embrace the compatability of Orthodox Judaism and the Christian Bible.In The Bible, the Talmud, and the New Testament, Shaul Magid presents the first-ever English translation of Qol Qore. In his contextualizing introduction, Magid explains that Qol Qore offers a window onto the turbulent historical context of nineteenth-century European Jewry. With violent anti-Semitic activity on the rise in Europe, Elijah Soloveitchik was unique in believing that the roots of anti-Semitism were theological, based on a misunderstanding of the New Testament by both Jews and Christians. His hope was that the Qol Qore, written in Hebrew and translated into French, German, and Polish, would reach Jewish and Christian audiences alike, urging each to consider the validity of the other's religious principles. In an era characterized by fractious debates between Jewish communities, Elijah Soloveitchik represents a voice that called for radical unity amongst Jews and Christians alike.

Rabbinical literature --- Judaism --- Christianity and other religions --- 296*16 --- 225.07 --- 225.07 Nieuw Testament: commentaren --- Nieuw Testament: commentaren --- 296*16 Joodse bijbelwetenschap--(middeleeuwse en moderne) --- Joodse bijbelwetenschap--(middeleeuwse en moderne) --- Jews --- Religions --- Semites --- Relation to the New Testament --- Relations&delete& --- Christianity --- Religion --- Soloṿaitsiḳ, Eliyahu Tsevi, --- Bible. --- Ba-yon Tipan --- Bagong Tipan --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Marco (Book of the New Testament) --- Mark (Book of the New Testament) --- Markus (Book of the New Testament) --- Markusevangelium --- Vangelo di Marco --- Book of Mark --- Evangelie volgens Matteus --- Evangelie volgens Matthéüs --- Matʻae pogŭm --- Matai den --- Matai ni yoru fukuinsho --- Matius (Book of the New Testament) --- Mattá --- Matteo (Book of the New Testament) --- Matteus --- Matthäusevangelium --- Matthéüs --- Matthew (Book of the New Testament) --- Matthieu (Book of the New Testament) --- Criticism, interpretation, etc., Jewish. --- Relation to the Old Testament. --- Relations --- Brotherhood Week --- Jewish Studies. --- Religion. --- Religious Studies. --- RELIGION / Biblical Criticism & Interpretation / New Testament.