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Terms in this set (15)
Many different kinds of books can all be understood properly by using the same well-developed reading strategy.
The epistles of the New Testament that were written by Paul are simply personal letters.
Like modern books, the New Testament epistles were written for fairly general audiences.
The more difficult a passage is, the more attention we need to pay to the context of the whole document.
When biblical scholars refer to the New Testament letters as occasional writings, the term suggests that they are casually written documents.
The book of Acts gives us some important information about Paul's ministries and thus provides a basic framework for reading the letters of Paul, which is of considerable help in reading between the lines.
When we first begin to examine a particular text, one of the earliest questions we need to settle is whether a specific passage calls for us to read between the lines or not.
Paul's use of secretaries in his writing shows that task carried less significance than his ministry journies, over which he maintained close personal supervision.
A long time ago, in a galaxy far far away, it was noticed that in Galatians 4:4-5 the apostle Paul seems to use a chiasm.
After we have made the effort to understand the epistles as a whole document and inquired into their historical context and the literary structure, our job of interpretation is complete.
One of the most useful hermeneutical guidelines we can use consists in asking of each writing: "What is its distinctive contribution to the whole teaching of the Scripture?"
Due to the strong interest of Biblical scholars in identifies a unifying element in the writer's thought much has been written about the center of Pauline theology.
As Paul wrote his letters, he did so with the consciousness of speaking the words of God, and he did not hesitate to exercise his apostolic authority when necessary.
Since Declaring God's word so as to affect personal and social changes is a more prominent feature of the prophets than foretelling the future, it is not surprising that only a small percentage of the Bible deals with predictions about the future.
Those who argue that Romans 1:3-4 refers to two successive stages of Christ's messianic work, go on to say that those two stages reflect two different periods in redemptive history: the present evil age of the flesh and the future glorious age of the Spirit.
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