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Joshua D. A. Bloor argues that the purification of the consciousness of sin, via Jesus' perpetual heavenly blood offering, is a vital motif for understanding Hebrews' sacrificial argumentation, and vice-versa. Jesus' 'objective' earthly achievements are many, yet only his 'subjective' heavenly blood offering purges the heavenly tabernacle and subsequently the consciousness of sin. Bloor views the Levitical cult as having a positive role in Hebrews, with Levitical 'guilt' foreshadowing and informing Hebrews' notion of the 'consciousness of sin'. Levitical sacrifices could purge the consciousness, but only Jesus' heavenly blood can offer complete perpetual purgation. This blood is a qualitative type of purgation which continually speaks in heaven, offering eternal assurance for the recipients regarding their consciousness of sin. Bloor begins with the 'defiled consciousness' and situates the world of Hebrews within cultic defilement, enabling the consciousness of sin and its cosmic implications to be properly understood. From here, the solution to a defiled consciousness is explored by examining Hebrews' cultic argumentation. Bloor highlights the distinctive purposes inherent in both Jesus' earthly and heavenly achievements, with the latter concerned particularly with Yom Kippur imagery and the purgation of the consciousness. Bloor concludes by differentiating between Jesus' session, present heavenly activity and perpetual heavenly blood offering. Throughout this volume, Bloor engages, critiques and advances current discourse concerning the nature and timing of Jesus' offering in Hebrews.

Assesses the question of whether traditional 'preformed' material contributes to the message and understanding of Paul's first letter to Timothy. This book evaluates nineteen passages in "1 Timothy" according to various criteria.

Argues against views that the unity formula employed in "Gal 3.28", "1 Cor 12.13" and "Col 3.11" reflects either a Hellenistic anthropology of ideal androgyny or a modern liberal conception of social equality. This book employs theories from Ethnic study as tools for assessing how such overlapping identities persist and interact with one another.

Analyzes the 'daughters' in the "Gospel of Mark": the woman from the crowd - whom Jesus calls daughter, Jairus' daughter (5:21-43), Herodias' daughter (6:14-29), and the daughter of the Syro-Phoenician woman (7:24-30). This book begins by examining 'daughters' in their ancient Mediterranean context.

Part of a series that places Christianity in its social, cultural, political and economic context, this title advances our understanding of the sources used behind the composition of John's "Apocalypse" by performing a source-critical investigation of selected portions of the "Synoptic Gospels" and John's "Apocalypse".

Susan M. Rieske presents an exploration of the phrase "this generation" and its central term, geneá, in the Gospel of Matthew. She investigates how it demonstrates the concept of two spiritual families: "this generation", who have persecuted God's servants throughout the ages, and the elect, the family of God. She provides an in-depth examination into how this contrast is part of a "wicked generation" motif that is evident in Hebrew Bible texts as well as Second Temple and New Testament literature, and how knowledge of this motif can improve understanding of Matthew's theology.Rieske demonstrates how "this generation" invokes the familiar story of the redemptive historical conflict between the elect and non-elect seedlines traced back to Genesis. By examining seven key passages of Matthew, including Matthew 1:1-17 to explore the purpose of Matthew's genealogy and the missing generation, and Matthew 17:14-20 to illustrate the identity of geneá, Rieske suggests that Matthew's Gospel is the contemporary expression of this longstanding redemptive historical reality. She concludes that this motif serves to legitimize the messianic family as the true children of God and heirs of the kingdom while explaining the persecution they faced at the hands of "this generation."

Scholars generally see the aspiration of the Roman Empire and the imperial cult in Asia Minor as the great villain in "Revelation". This book pursues the conviction that the cosmic conflict imagery is the primary and controlling element in the account. It redresses the distortion that results from leaving the larger conflict theme underexposed.

Homer was the gateway to education, to the skills of reading and writing. These skills were necessary for the nascent Church. Knowledge of Homer's writings was a sign of Greekness, of at-homeness in the society. This title offers a presentation of education in the ancient world, and the role of Homer's poetic works in this culture.

"1 Corinthians 5:5" is a curious passage which has been variously interpreted by scholars. For some, it denotes a magical curse which is designed to cause the physical death of the sinner. This title presents a fresh and persuasive reading of the notoriously difficult "1 Corinthians 5", examining the history of interpretation of this passage.

Presents a fresh approach to the issue of replacement/abrogation vs continuation of Jewish thought patterns and practices among Jewish Christ-followers. This book covers identity issues in the Fourth Gospel, a topic of significant interest among Johannine scholars.

Identifies 'pericopal theology' as the bridge between ancient text and modern application and shows how it may be derived and how it functions in the exercise of preaching. This book answers the question: In a sermon intending to proclaim application from a pericope, what is the hermeneutical basis for moving validly from text to praxis?

Illustrates the complexities of using biblical materials to shed light upon modern concerns. This title addresses the evangelical controversy regarding gender role. It deals with the relationship between gender and the doctrine of God, which is derived from "1 Corinthians 11".

Investigates the centrality of suffering to Paul's argumentation in 2 Corinthians. This book explains why Paul makes the theme of suffering so central to his argument in 2 Corinthians.