In Revelation 21-22, John offered a resplendent portrayal of a new Jerusalem without a temple, in which he seemed to reference the final chapters of Ezekiel.
In seventeenth-century France, Jeanne Guyon (1648-1717) writes about the suffering of the apocalypse followed by the consummation of the second coming.
David Wilson's initial research into the phenomenon of prophecy in the Hebrew Bible suggested that many of the passages featuring prophets, and hitherto considered to be bizarre myths (or much-edited collections of traditions) were, in fact, sequences of dreams.
The aim of this book, Courage Beyond Fear: Re-Formation in Theological Education, is to combat actual crises we have survived in theological institutions.
Having studied preaching at a doctoral level and practiced the craft for more than thirty years, Brad Estep offers fifty biblically grounded, theologically informed, and congregationally contextualized sermons centered around the different seasons of the Christian year.
The pastor who seeks to preach expositionally through Psalms faces a daunting task, for the sermon series would take several years to complete and many of the sermons would seem repetitious because of similar psalms.
The good news (euangelion) of the crucified and risen Messiah was proclaimed first to Jews in Jerusalem, and then to Jews throughout the land of Israel.
In The Hasidic Moses, Aryeh Wineman invites readers to join him on a journey through various eighteenth- and nineteenth-century Hasidic texts that interpret the life of Moses.
Although the Apostle John endorses "e;Lamb"e; twenty-nine times in his Apocalypse and employs a term that is used only one other time in the New Testament to this end, this unique title and its sophisticated christological implications has only received cursory attention both historically and more recently.
Few Christian writings have had the world-changing impact of St Paul's epistles to the churches, and yet from the very beginning these works proved themselves to be tricky texts.
