The Book of Psalms is one of the most frequently cited books in the New Testament. The Synoptic Evangelists seem to read the Psalms not primarily as prayers but as prophecies of the future. They discovered in its language prophecies concerning the life and ministry of Jesus and attempted to show how Jesus' life was prefigured in the Psalms. Samuel Subramanian examines the topic within the broader use of the Old Testament in the New Testament, that of the prophetic reading of the Psalms in the Synoptic Gospels and in the context of Second Temple Judaism. Although others have treated individual psalm quotations as prophecy, my work is the first to examine all of the psalm quotations within the Synoptic Gospels in this light and the first to demonstrate that these excerpts were used prophetically. In some cases, these psalm quotations were used by the Synoptic Evangelists in a manner that is thought to fulfill a prophecy from or about Jesus within the gospel narratives, even though this particular use of the psalms by the Synoptic Evangelists has not been widely recognized previously. This study shows how similar exegetical techniques of looking for prophecies in the Psalms was practiced by non-Christian Jews of the period.

The Book of Psalms is one of the most frequently cited books in the New Testament. The Synoptic Evangelists seem to read the Psalms not primarily as prayers but as prophecies of the future. They discovered in its language prophecies concerning the life and ministry of Jesus and attempted to show how Jesus' life was prefigured in the Psalms. Samuel Subramanian examines the topic within the broader use of the Old Testament in the New Testament, that of the prophetic reading of the Psalms in the Synoptic Gospels and in the context of Second Temple Judaism. Although others have treated individual psalm quotations as prophecy, my work is the first to examine all of the psalm quotations within the Synoptic Gospels in this light and the first to demonstrate that these excerpts were used prophetically. In some cases, these psalm quotations were used by the Synoptic Evangelists in a manner that is thought to fulfill a prophecy from or about Jesus within the gospel narratives, even though this particular use of the psalms by the Synoptic Evangelists has not been widely recognized previously. This study shows how similar exegetical techniques of looking for prophecies in the Psalms was practiced by non-Christian Jews of the period.

There are five marked quotations from Psalms in the Gospel of Matthew. These are: (1) Ps 91:1–12 in Matt 4:6; (2) Ps 78:2 in Matt 13:35; (3) Ps 8:3 in Matt 21:16; (4) Ps 118:22–23 in Matt 21:42; and (5) Ps 110:1 in Matt 22:44. Piotr Herok argues that the investigated texts are related to each other not only by the presence of the introductory formulas, making clear that a given citation comes from Scripture, but also through mutual thematic convergence, concerning in various degrees king David, the temple, and the theme of Jesus' identity. Thanks to the new literary context, in which the quotations are embedded, Matthew reinterprets them significantly while giving them a new dimension clearly distinguishing them from the rest of the psalm quotations found in his work. This aims at presenting Jesus as not only the Son of David, but first of all the Son of God.

In this study, Blake Wassell applies new Roman and Jewish contexts to a Johannine ambiguity, which is Pilate declaring Jesus both innocent and guilty of making himself King of the Ἰουδαῖοι. Pilate repeats that he finds in Jesus no basis for the accusation, and yet he also writes the content of the accusation in the inscription on the cross. The paradox leads readers into another paradox: the Ἰουδαῖοι make themselves the accused as they make the accusation, and Jesus conquers as he is conquered. The author analyses how they destroy the temple of his body, so that he can raise it and how they exalt him, so that he can reveal himself.

This major work re-examines prophecy and the prophets in ancient Israel, with essays ranging all the way from Israel's ancient Near Eastern background right up to the New Testament. The majority of essays concentrate on prophecy and the prophets in the Old Testament, which are approached from a remarkable number of different angles. Particular attention is paid to the following subjects: Prophecy amongst Israel's ancient Near East neighbours; female prophets in both Israel and the ancient Near East; Israelite prophecy in the light of sociological, anthropological and psychological approaches; Deuteronomy 18.9-22, the Prophets and Scripture; Elijah, Elisha and prophetic succession; the theology of Amos; Hosea and the Baal cult; the sign of Immanuel; the rewriting of Isaiah in Isaiah 28-31; Deutero-Isaiah and monotheism; Jeremiah and God; Aniconism and anthropomorphism in Ezekiel; Habakkuk's dialogue with God and the language of legal disputation; Zephaniah and the 'Book of the Twelve' hypothesis; Structure and meaning in Malachi; Prophecy and Psalmody; Prophecy in Chronicles; Prophecy in the New Testament.

The publication of the King James version of the Bible, translated between 1603 and 1611, coincided with an extraordinary flowering of English literature and is universally acknowledged as the greatest influence on English-language literature in history. Now, world-class literary writers introduce the book of the King James Bible in a series of beautifully designed, small-format volumes. The introducers' passionate, provocative, and personal engagements with the spirituality and the language of the text make the Bible come alive as a stunning work of literature and remind us of its overwhelming contemporary relevance.

H. Daniel Zacharias presents a literary-critical analysis of the Gospel of Matthew and its interaction with Davidic tradition and use of Davidic typology. Throughout the narrative, the evangelist makes pervasive use of Davidic tradition from the Old Testament in his portrayal of Jesus. This begins from the first verse and the declaration that Jesus is the Son of David, and culminates in Jesus' usage of Psalm 22's Davidic lament on the cross. Davidic material is present throughout Matthew, in allusion, in specific citations, in thematic material. In addition, Matthew makes use of Davidic typology numerous times, with David as type and Jesus as anti-type. Zacharias shows how the use of Davidic material presents to the reader a scripturally-grounded redefinition of what it means for Jesus to be the Son of David: not as a violent militant leader, as some expected, but as a physical descendant of David, a healing shepherd, and a humble king. Within the Gospel, Matthew utilizes Davidic typology to show how the Son of David even has similar experiences as his royal predecessor. Even David's own words from the psalms are utilized as testimony to the legitimacy of Jesus as the Davidic Messiah.

Professor Juel defends a simple thesis: "The beginnings of Christian reflection can be traced to interpretation of Israel's scriptures, and the major focus of that scriptural interpretation was Jesus, the crucified and risen Messiah." He therefore proceeds to demonstrate how certain Old Testament texts came to be applied to Jesus as Christ. He argues that the interpretative application of such texts to Jesus was part of the interior logic of Christianity.

CSB Harmony of the Gospels is a synchronized reading of the Gospels based on the work of John A. Broadus and A.T. Robertson with each Gospel writer's account of events side-by-side. In addition to the harmonious layout, articles and commentary notes are included to provide deeper understanding of the four Gospels and the harmonized account of the life and teachings of Jesus. CSB Harmony of the Gospels features the highly readable, highly reliable text of the Christian Standard Bible® (CSB). The CSB captures the Bible’s original meaning without sacrificing clarity, making it easier to engage with Scripture’s life-transforming message and to share it with others.

Why is the account of Jesus in the Fourth Gospel so very different from the one we find in the Synoptic Gospels? Professor Hanson believes that at least part of the answer can be found in the considerable dependence of John's narrative on the Old Testament. The first thirteen chapters of this book are devoted to careful examination of the language of the Gospel in this light. Again and again this shows that passages are heavily influenced by the Old Testament, mostly from the Septuagint but also sometimes by the targumic tradition. This leads to the conclusion that John was writing what might be called a 'prophetic gospel' rather than an historical account of Jesus' life. He saw many passages in what he regarded as scripture as containing prophecies which must have been fulfilled in the life and teaching of Jesus, despite having no historical basis. Although this is not to say that John freely invented speeches and episodes as he chose, John thus felt justified in departing widely from the early tradition about Jesus. Professor Hanson contends that Johannine scholarship has suffered too much from the conviction that scholars must defend the substantially historical nature of the Fourth Gospel. The study ends with a consideration of John's christology and of how the Church today should regard the Fourth Gospel.