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馬太福音導論及查經資料(參考)

以下為夜校同學的功課,所以凡引用以下的導論及查經必須遵守以下的要求:

馬太福音各章的扼要

Matthew Henry Commentary on the Whole Bible (1721): On Matthew

St. John Chrysostom, Homilies on the Gospel of Matthew (金口約翰,教父中的講道王子)

The Discourses of Jesus in Matthew by Prof. Felix Just, S.J. - Loyola Marymount University

羞恥與榮譽

(綠色背景的是教導段(discourse),藍色背景是襯えq(narrative))
夜校同學的導論分析功課
    分析一: 分析二:麥德光
       
學者研究相關的章節
查經問題注意

Jane Kopas, “Encountering Women in Matthew”, Theology Today 47 (1990-1), pp. 13-21.

Son of God in Roman Imperial Titles and Matthew

夜校同學的查經功課
學者研究相關的章節
   

The Origin of Jesus Christ: Matthew 1:1-25 by Herman C. Waetjen

Maarten J.J. Menken, "The Textual Form of the Quotation from Isaiah 7:14 in Matthew 1:23", Novum Testamentum (Brill Academic Publishers) Year: 2001 Vol. 43 No. 2 pp. 144-160.

    "The Greek Translation of Hosea 11:1 in Matthew 2:15: Matthean or Pre-matthean?" by Maarten J. J. MENKEN at BSW
       

4_1-11a

4_1-11B

4_18-22

 

試探可能歷史背景

4_1-11 Narrative *

受試

4_1-11 narrative analysis *

5_1-12

5_21-26

5:21-48 簡析

Salt and Light (Matthew 5:13-16) by T.V. Philip

Two Arenas for Faithfulness (Matthew 5:13-20) by Fred B. Craddock

You, Therefore, Must Be Perfect (Matt. 5:20) by Fred B. Craddock

Warren S. Kissinger, The Sermon On The Mount: A History Of Interpretation & Bibliography (New)

6

chapter 6

 

6_19-24

6_24-34

Joachim Jeremias The Sermon on the Mount

寶訓研究史, 山的意義 // 主禱文結構
7
7_1-16      
8_5-13 8_14-18 圖解第8章  
8_5-13 8_23-27 8_5-13 Narrative Analysis * 8_5-13 narrative analysis *
8_5-13      
9_18-26 9_9-13 * 8-9章研經表  
10
10_34-36 10    
11
    Come Unto Me (Matthew 11:25-30) by T.V. Philip
12
12_1-21 12_9-14 佃農比喻(12章)  
13
13_1-9 圖解13章 天國的比喻; 解釋比喻的歷史 比喻解釋法
13_24-30 13_44-52 Parables and their Social Contexts by David B. Gowler

14
14_13-21a

14_22-36

14_22-33

``For Herod had arrested John'' (Matt. 14:3): Making sense of an unresolved flashback by Terence L. Donaldson

Jesus Had Compassion On Them (Matthew 14: 13-21) by T.V. Philip

The Other Temptations (Matt. 14:13-21) by Garret Keizer

15
15_1-20 15_21-28    
15_1-20      
16
16_13-28  

Two Divine Promises (Ex.6:2-8; Rom.11:33-36; Mt.16:13-20) bu Luke Timothy Johnson

P. J. Williams, "Bread and the Peshitta in Matthew 16:11-12 and 12:4", Novum Testamentum (Brill Academic Publishers) 2001 Vol. 43 No. 4 Pages: 331-333

17
    Christ is Not as We Are (Matt. 17:1-9) by Fred B. Craddock
18
18_21-35  
19
19_1-12 19_16-26 19:1-10 自我的價值(教案)  
20
20_1-16 太20章研經

The Justice of God (Matthew 20: 1-16) by T.V. Philip

O'Callaghan, J., <<Fluctuacion textual en Mt 20,21.26.27>>, Biblica, Vol. 71(1990) 553-558.

21
21_33-46  

The Obedient Son (Phil. 2:1-13;Matt.21:23-32)by Susan Pendelton Jones

Which Son Obeyed his Father? The Textual Problem in Matthew 21:29-31 by Daniel Wallace

Wim J.C. Weren, "The Use of Isaiah 5,1-7 in the Parable of the Tenants  (Mark 12,1-12; Matthew 21,33-46)" Biblica 79 (1998) 1-26

22
22_1-14      
23
    An Exposition of Matthew 23:37 by Mitch Cervinka
24
  末世論    
25
25_1-12 25_14-30 25_14-30  
25_1-13 25_14-30釋經    
26
26_17-30 26_36-46    
27
       
28
   

Christ is Risen (Matthew 28: 1-10) by T.V. Philip

Ronald F. Thiemann, “The Unnamed Woman at Bethany”, Theology Today 44 (1987-88), pp. 179-88.

John P. MEIER Biblica 80 (1999) 459-487 The Present State of the 'Third Quest' for the Historical Jesus: Loss and Gain
SUMMARY

Despite the questionable method and positions of the Jesus Seminar, the third quest for the historical Jesus has resulted in seven notable gains as compared with the old quests.

 

Robert L. MOWERY, "Son of God in Roman Imperial Titles and Matthew" , Vol. 83(2002) 100-110.


The christological formula qeou uios, which appears in the NT only in three Matthean passages (14,33; 27,43.54), exactly parallels the two-word Roman imperial son of god formula found in the titulature of Augustus, Tiberius, Nero, Titus, and Domitian. This formula occurred more widely in first century imperial titulature than has previously been reported; in addition, various three-word imperial son of god formulas also deserve notice. The Matthean formula qeou uios would have evoked Roman imperial usage for at least some members of Matthew’s community.

 

Charles H. TALBERT, "Indicative and Imperative in Matthean Soteriology" , Vol. 82(2001) 515-538.

It is usually thought that Matthew emphasizes the imperative at the expense of the indicative, demand over gift. Identifying Matthew’s indicative is difficult because in chapters 5–25, insofar as disciples are concerned, the narrative is told in terms of ‘omnipotence behind the scenes’. In Matt 5–25 four techniques appropriate to such a method of narration speak of the divine indicative in relation to the imperative. They are (1) I am with you/in your midst, (2) invoking the divine name, (3) it has been revealed to you/you have been given to know, and (4) being with Jesus. They show Matthew's soteriology is by grace from start to finish.

P.-Y. BRANDT -- A. LUKINOVICH, ?L’adresse a Jesus dans les evangiles synoptiques? , Vol. 82(2001) 17-50. (from http://www.bsw.org/?l=7182)


A number of persons in the Gospels address Jesus by a title, e.g., ‘teacher’, ‘sir’, ‘master’, when they speak to him. In parallel episodes in the synoptic Gospels these titles undergo variations. This article present a complete comparative study of the titles addressed to Jesus in Mathew, Mark and Luke and finishes with a description of the titles proper to each Gospel. (But the details are in Italian).

 

The Reception of the Old Testament in Matthew and Luke-Acts: From Interpretation to Proof from Scripture
Author(s): Mogens Muller
Source: Novum Testamentum (Brill Academic Publishers)
Year: 2001 Volume: 43 Number: 4 Pages: 315-330

 


C. Mezange, "Simon le Zelote etait-il un revolutionnaire?" , Vol. 81(2000) 489-506. (from http://www.bsw.org/?l=7181)


Simon’s surname, Zealot, cannot be understood to carry the meaning of ‘revolutionary against Rome’. A characteristic of the ideology of the Zealot party is the transformation of the sentiment of multi-secular religious zeal of the biblical tradition into a political, anti-Roman doctrine. This transformation in meaning is owed to the influence of, among other things, the Fourth Philosophy, which exerted its influence only in the 50’s AD. Since the elements required for the foundation of the Zealot party did not come together before these years, Simon’s surname, Zealot, can be understood only in the religious sense.
(But details are in Italian.)