Paul writes the following in his first letter to the Corinthian church: Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that. For he who ...
What evidence exists that supports the understanding of the Exodus as a deliverance metanarrative and not as a historical narrative?
Marcus Borg has proposed a "historical-metaphorical" reading of Exodus (particularly the narrative of the event itself) in which deliverance and salvation are established as key themes in a grand ...
In Exodus 20:7 we read (what is commonly considered to be) the third Commandment: You shall not take the name of the Lord your God in vain, for the Lord will not leave him unpunished who takes His ...
In the Peshitta, what is the difference between the original word translated “Sabbath” and that translated “week?”
In Matthew 28:1 of the Aramaic Peshitta text, the word translated "Sabbath" and the word translated "week" appear similar but with slight variation. Does anyone know what the significance is of the ...
It appears that redaction criticism can be viewed either positively or negatively by proponents of a grammatical-historical hermeneutic (see this article)? What are the primary arguments for and ...
The historical-grammatical method and historical criticism are both hermeneutical approaches seeking to uncover the original meaning of the text. What is the difference between the two?
What is "Regula Fidei" and is this principle of interpretation considered obsolete by those who practice the Grammatical Historical approach to hermeneutics or does it survive in some form?