This study attempts to analyse the text of Hebrews with a method of discourse analysis primarily based on a form of systemic functional linguistics developed for Hellenistic Greek, but it is also informed by other linguistic studies. It begins with a general survey of the literature that is either influential or representative of approaches to the structure of Hebrews. The survey is followed by an introduction to the terminology and definitions of discourse analysis, as well as the theory behind the methodology, and describes a procedure for analysing text. Hebrews is treated as having three sections. The first section of Hebrews (1:1-4:16) demonstrates the organization of the units, the topic of the units, the prominent text, and the relationship of the first section with the rest of the discourse. The second section of Hebrews (4:11-10:25) is described in two parts (4:11-7:28 and 8:1-10:25) because of its length. There is an overlap between the first and second sections in 4:11-16 and between the second and third sections in 10:19-25. Both of these passages have a concluding function for the preceding co-text and a staging function for the following co-text, so that they look backwards and forwards. The third and final section in 10:19-13:25 contains the climax or discourse peak. The study is concluded with a description of the coherence of the discourse and a presentation of a mental representation of the text. JSNTS and Studies in New Testament Greek subseries

This study attempts to analyse the text of Hebrews with a method of discourse analysis primarily based on a form of systemic functional linguistics developed for Hellenistic Greek, but it is also informed by other linguistic studies. It begins with a general survey of the literature that is either influential or representative of approaches to the structure of Hebrews. The survey is followed by an introduction to the terminology and definitions of discourse analysis, as well as the theory behind the methodology, and describes a procedure for analysing text. Hebrews is treated as having three sections. The first section of Hebrews (1:1-4:16) demonstrates the organization of the units, the topic of the units, the prominent text, and the relationship of the first section with the rest of the discourse. The second section of Hebrews (4:11-10:25) is described in two parts (4:11-7:28 and 8:1-10:25) because of its length. There is an overlap between the first and second sections in 4:11-16 and between the second and third sections in 10:19-25. Both of these passages have a concluding function for the preceding co-text and a staging function for the following co-text, so that they look backwards and forwards. The third and final section in 10:19-13:25 contains the climax or discourse peak. The study is concluded with a description of the coherence of the discourse and a presentation of a mental representation of the text. JSNTS and Studies in New Testament Greek subseries>

One of the focal issues surrounding contemporary studies of Hebrews concerns the book's elusive structure. This volume presents an examination of previous proposals and a fresh attempt at unlocking Hebrews' organizational principles. The first part of the volume critically assesses past efforts at outlining Hebrews. Following a history of investigation, the various approaches to the structure of Hebrews are categorized and evaluated for both strengths and weaknesses. Methodologies considered include thematic analysis, literary analysis, rhetorical analysis, and linguistic analysis. Part two of the volume offers a texts-linguistic analysis of Hebrews, utilizing both modern linguistic theory and insight into ancient oratorical conventions. This book presents advances in text-linguistic analysis and a compelling proposal concerning the structure of Hebrews.

This volume examines and outlines a Systemic Functional Linguistic (SFL) model of discourse analysis and its relationship to New Testament Greek. The book reflects upon how SFL has grown as a field since it was first introduced to New Testament Greek studies by Stanley E. Porter in the 1980s. Porter and Matthew Brook O'Donnell first introduce basic concepts regarding discourse analysis and the major approaches towards it within New Testament studies. They then provide a detailed exploration of discourse analysis in terms of the textual metafunction, beginning with an introduction to the architecture of language within SFL, before exploring several individual elements within it. By focusing upon these individual components – in particular, theme and information structure, markedness and prominence, and coherence and cohesive harmony – Porter and O'Donnell introduce and exemplify the major resources of the textual metafunction.

Obadiah, part of the Zondervan Exegetical Commentary on the Old Testament series, serves pastors and teachers by providing them with a careful analysis and interpretation of the Hebrew text of the Old Testament book of Obadiah, quickly allowing pastors to grasp the big idea of the passage and how it fits in its larger context.

Throughout the last century, there has been continuous study of Paul as a writer of letters. Although this fact was acknowledged by previous generations of scholars, it was during the twentieth century that the study of ancient letter-writing practices came to the fore and began to be applied to the study of the letters of the New Testament. This volume seeks to advance the discussion of Paul's relationship to Greek epistolary traditions by evaluating the nature of ancient letters as well as the individual letter components. These features are evaluated alongside Paul's letters to better understand Paul's use and adaptations of these traditions in order to meet his communicative needs.

The church is in disarray. Theologians and commentators speak of the demise of evangelicalism. Are they alarmists? Is Christianity as we know it in the process of dying? Writer, scholar, teacher, and missionary Dr. David Alan Black thinks that the answer does not lie in the politics of the left or the right. In fact, he doesn't think that Jesus tells us what our politics should be. He doesn't see answers in Christian nationalism. But even further, he sees serious flaws in the very structure of our churches and denominations that prevent us from truly being obedient to the gospel. The solution lies, not in renewal, revival, or even in reformation, but rather in restoration-a restoration of the church organized as Jesus intended it and according to the example provided by the earliest church sources in the New Testament. To make the church and its members true servants of Jesus Christ again, we need to change our entire paradigm-to The Jesus Paradigm.