In The Multilingual Jesus and the Sociolinguistic World of the New Testament, Hughson Ong provides a study of the multifarious social and linguistic dynamics that compose the speech community of ancient Palestine, which include its historical linguistic shifts under different military regimes, its geographical linguistic landscape, the social functions of the languages in its linguistic repertoire, and the specific types of social contexts where those languages were used. Using a sociolinguistic model, his study attempts to paint a portrait of the sociolinguistic situation of ancient Palestine. This book is arguably the most comprehensive treatment of the subject matter to date in terms of its survey of the secondary literature and of its analysis of the sociolinguistic environment of first-century Palestine.

This book introduces sociolinguistics criticism to New Testament studies. It utilizes a wide range of sociolinguistic theories, principles, and concepts in treating the language and sociolinguistic contexts of the New Testament, social memory, orality and literacy, and the oral traditions of the Gospels, and various texts and genres in the New Testament.

This book introduces sociolinguistic criticism to New Testament studies. It utilizes a wide range of sociolinguistic theories, principles, and concepts in treating the language and sociolinguistic contexts of the New Testament, social memory, orality and literacy, and the oral traditions of the Gospels, and various texts and genres in the New Testament.

In The Language and Literature of the New Testament, a team of international scholars assembles to honour the academic career of New Testament scholar Stanley E. Porter. Over the years Porter has distinguished himself in a wide range of sub-disciplines within New Testament Studies. The contents of this book represent these diverse scholarly interests, ranging from canon and textual criticism to linguistics, other interpretive methodologies, Jesus and the Gospels, and Pauline studies.

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.

In this book, Stanley E. Porter offers a unique, language-based critique of New Testament theology by comparing it to the development of language study from the Enlightenment to the present. Tracing the histories of two disciplines that are rarely considered together, Porter shows how the study of New Testament theology has followed outmoded conceptual models from previous eras of intellectual discussion. He reconceptualizes the study of New Testament theology via methods that are based upon the categories of modern linguistics, and demonstrates how they have already been applied to New Testament Greek studies. Porter also develops a workable linguistic model that can be applied to other areas of New Testament research. Opening New Testament Greek linguistics to a wider audience, his volume offers numerous examples of the productivity of this linguistic model, especially in his chapter devoted to the case study of the Son of Man.

The Social World of Jesus and the Gospels provides the reader with a set of possible scenarios for reading the New Testament: How did first-century persons think about themselves and others? Did they think Jesus was charismatic?