John 3:16 is probably the most popular and widely proclaimed proof-text for God's love for all of humankind -the "world". This interpretation of the verse is based on a meaning for which the Greek word cosmos can be used, but the word is used to denote many other meanings as well. The one interpretation of cosmos as "world" is then read into all instances where cosmos appears, including John 3:16. This position is held and defended by some in an almost fanatical manner by some. However, if this verse is exegetically considered in its primary context, the Fourth Gospel, it becomes clear that John 3:16 does not speak of God's universal love of all of human kind. Far from it. The verse indeed has a completely different meaning.
This article explores the differences and similarities between the social value systems of the New Testament, the West and Africa. While it is acknowledged that the categories “The New Testament”, the “West” and “Africa”, are very broad general categories, it is possible to distinguish between them at a certain level of abstraction. It is shown that Biblical social values and traditional African social values are much closer to each other than they are to Western social values. This has enormous implications for the practising of theology and for the interpreting and use of Biblical texts
In this article aspects of current exegetical methodology in New Testament studies are evaluated with reference to the reformed doctrine of Holy Scripture. The main aspects of the reformed doctrine of Scripture are discussed. Certain textual-theoretical principles which form the basis of the new methodologies in New Testamant studies are discussed, as well as the most important methodological principle in a textual-theoretical approach and the determining factor of one's concept of the text as such
This article explores the notion that some of the basic assumptions upon which textual criticism is built, like the quest for an “original text”, have serious flaws and that much of what has been attempted the last 300 years is actually an exercise in futility. In this sense New Testament textual criticism can be declared dead. However, textual criticism, if viewed from a different perspective, can indeed be re-imagined to make a fresh and important contribution to New Testament scholarship
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