Old Testament Quotations In John's Gospel

1979 ◽  
Author(s):  
Roger J. HUMANN
Keyword(s):  
Old Testament ◽  
John's Gospel

scholarly journals Chrystofania nad Jeziorem Tyberiadzkim (J 21, 1-14). Problemy interpretacyjne i znaczenie

2007 ◽  
Vol 60 (3) ◽  
pp. 185
Author(s):  
Ryszard Wróbel
Keyword(s):  
Old Testament ◽  
Large Degree ◽  
Symbolic Meaning ◽  
Literary Study ◽  
The Past ◽  
Paschal Mystery ◽  
John's Gospel ◽  
The One ◽  
Two Stages ◽  
Parallel Texts

Among many New Testament texts concerning the paschal events the appearances of the Risen Christ are mentioned. They fit right in between the Old Testament theophanies and Christ’s second coming, as in a way they crown the past, earthly being of Jesus of Nazareth and anticipate His coming again in glory.The author of this article – as suggested by the title – is interested in the meeting of the Risen Christ with seven disciples on Lake Tiberias shore described in Jn 21: 1-14. He neither intends to present an exhaustive exegesis, nor to carry out a critical, literary study of the quoted chapter. He passes over the question of the text’s authorship and origin as well.Instead he indicates the problems one sees while reading the pericope, presents the possible ways to solve them and discovers the meaning of the text.The issue of the article is discussed at two stages: first the reader gets aquainted with the structure of christophany’s description, next the symbolic meaning of the text is presented on the basis of some parallel texts and existing traditions.Many issues related to this particular text remain more or less probable assumptions. Opinions of different exegesists and theologians are to a large degree based on their attitude to the whole of paschal events. It is therefore impossible – according to the author – to reach an unquestionable solution. However, there is no doubt that the appearances of Jesus became crucial in leading the apostles to true faith in the reality of resurrection. They also became the object of testimonies of those whose preaching was fundamental for the faith of the whole Church. The first christophany – as the one from Lake Tiberias can be considered the first – is of great significance here.The author hopes that the present article may be a good example of various difficulties that can be found by everyone who tries to fathom the paschal mystery of Jesus Christ, which the christophany from the last chapter of John’s gospel is an inseparable part of.

The Old Testament Witness

2019 ◽  
pp. 91-113
Author(s):  
Matthew Levering
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
The Dead ◽  
John's Gospel

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

scholarly journals Parallelisms and revelatory concepts of the Johannine Prologue in Greco-Roman context

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Benno Zuiddam
Keyword(s):  
Old Testament ◽  
Asia Minor ◽  
Fourth Gospel ◽  
Wisdom Literature ◽  
Central Concept ◽  
John 1 ◽  
Greco Roman ◽  
Parallel Structures ◽  
John's Gospel

This article builds on the increasing recognition of divine communication and God’s plan as a central concept in the prologue to the Fourth gospel. A philological analysis reveals parallel structures with an emphasis on divine communication in which the Logos takes a central part. These should be understood within the context of this gospel, but have their roots in the Old Testament. The Septuagint offers parallel concepts, particularly in its wisdom literature. Apart from these derivative parallels, the revelatory concepts and terminology involved in John 1:1–18, also find functional parallels in the historical environment of the fourth gospel. They share similarities with the role of Apollo Phoebus in the traditionally assigned geographical context of the region of Ephesus in Asia Minor. This functional parallelism served the reception of John’s biblical message in a Greco-Roman cultural setting.Keywords: John's Gospel; Apollo Phoebus; Logos; Revelation; Ephesus

scholarly journals Jesus - Kind van God, Vaderloos in Galilea

2001 ◽  
Vol 22 (2) ◽  
pp. 401-417 ◽  
Author(s):  
A.G. Van Aarde
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Church Fathers ◽  
Biological Father ◽  
Gospel Of Thomas ◽  
The Public ◽  
The New Testament ◽  
John's Gospel ◽  
Paul's Letters ◽  
Literary Model

This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

scholarly journals Origen’s theological and mystical approach to the Scriptures in the introduction to his commentary on John’s Gospel

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
P.B. Decock
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Moral Values ◽  
Philosophical Tradition ◽  
Absolute Value ◽  
The New Testament ◽  
Union With God ◽  
John's Gospel ◽  
Full Revelation

This article explores Origen’s approach to interpreting John’s Gospel as can be seen in the introduction to his commentary. It deals with the points which were usually discussed in the introductions to Aristotle and Plato. It was this educational aim of the philosophical tradition that was Origen’s chief concern in commenting on the Scriptures; an aim which was not seen as merely becoming skilled or well-informed. Rather, it was about developing in virtue, in wisdom, in conversion to the Good (Plato); or as Origen understood it, development in love for God. Origen perceived the development of love for God in three basic steps: moral purification, by which the person is enabled to appreciate moral values; enlightenment, by which the person recognises God as the supreme and absolute value; and finally, union with God in love, which is never fully achieved in this life. The New Testament together with the Old Testament (understood in the light of the New Testament), reveals the power of the Gospel “in mirror darkly” while the “eternal gospel” will be the full revelation of it at the eschaton. John’s Gospel is the clearest expression of the divine Logos; but no one can understand the text fully as expression of the Logos unless one becomes like John – who was intimately related to the Logos, as the Logos is related to the Father (John 13:23, 25; 1:18).

The Use of Memory in the Old Testament Quotations in John’s Gospel

2017 ◽  
Vol 59 (2) ◽  
pp. 147-170
Author(s):  
Andrew Montanaro
Keyword(s):  
Old Testament ◽  
Gospel Of John ◽  
Memory Recall ◽  
Ancient Documents ◽  
John's Gospel

The variances of the Old Testament quotations in John’s gospel from their source texts have been explained as John’s theological re-appropriation of these sources. However, this paper identifies within these variations what David Carr calls “memory variants,” ultimately showing that John was recalling the ot from memory. Furthermore, the verbatim quotations are usually taken from Psalms, which contain poetic constraints that enhance memory recall. These observations correspond strongly to the fact that the gospel of John, like other ancient documents, was produced in a culture that was predominately oral, wherein the handing on of tradition depended primarily on memorization.

Book Reviews : John's Gospel and the Old Testament

1999 ◽  
Vol 110 (9) ◽  
pp. 299-299
Author(s):  
Helen K. Bond
Keyword(s):  
Old Testament ◽  
John's Gospel

The Holy Name of the God of Moses and the Prologue of St John's Gospel

1978 ◽  
Vol 25 (1) ◽  
pp. 16-32 ◽  
Author(s):  
C. T. R. Hayward
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Critical Evaluation ◽  
Second Temple ◽  
Jewish Literature ◽  
Frequent Use ◽  
Established Fact ◽  
John's Gospel ◽  
Editio Princeps ◽  
Relationship Of

It is now over twenty years since Alejandro Dez Macho announced his discovery of a complete text of the Palestinian Targum contained in the Codex Neofiti I of the Vatican Library. Even before the first volume of the editio princeps was published, the importance of Neofiti 1(N) and its marginal and interlinear glosses (Ngl) was apparent not only to specialists in the Aramaic language, Old Testament studies, and Jewish Literature of the Second Temple, Mishnaic and Talmudic times, but also to New Testament scholars. A particular feature of N which was bound to attract attention sooner or later is its frequent use of the formula Memra (utterance, word) of ahweh in the first chapter of Genesis in place of the Ἐlohim of the Massoretic Text, a feature encountered otherwise only in the Fragmentary Targum (FT). As we shall see presently, the exact significance of the term Memra was once a matter for keen scholarly debate, some asserting that it represented an entity separate from God, an intermediary between God and the created order, others roundly denying that it was any such thing, and regarding it only as a reverent means of avoiding pronunciation of the Holy and Ineffable Name. For reasons shortly to be described it was the latter opinion which finally prevailed and which is now generally accepted as established fact; but in the days before the scholarly debate on Memra was concluded it had been quite common for New Testament scholars to argue that, as an hypostasis and intermediary between God and the world, Memra had formed either the single antecedent, or one of the antecedents, to the Logos of the prologue of St John's Gospel. The presence of Memra in the text of N to Gen. i, and its frequent appearance in the Ngl, has led to renewed scholarly interest in the relationship of Memra to St John's Logos, so much so that A. Dez Macho, McNamara, and Domingo Muoz are all prepared to consider Memra a key concept in any discussion of St John's prologue. With the results of previous scholarship in mind, and in the light of new evidence, it would appear that the time is now right for a critical evaluation of these recent claims.

Certain Old Testament Parallels in St John's Gospel

2003 ◽  
Vol 121 (424) ◽  
pp. 211-224
Author(s):  
J. Kevin Newman
Keyword(s):  
Old Testament ◽  
John's Gospel

scholarly journals Pokok Anggur yang Benar: Eksegesis dan Eksposisi Yohanes 15:1-3

2020 ◽  
Vol 2 (1) ◽  
pp. 72-86
Author(s):  
Daniel Horatius Herman
Keyword(s):  
Old Testament ◽  
Gospel Of John ◽  
Research Method ◽  
Christian Life ◽  
John's Gospel

The various interpretations of John 15:1-3 point to errors in the method of interpretation. Of course, Jesus only had one purpose. This research aims to find the meaning of the true teachings of Jesus that will lead every believer to the true Christian life, so that the wrong meaning, which confuses Christian to Understand the teachings of Jesus, can be anticipated. This study uses a hermeneutic research method that specifically exegesis to the discussion texts. This research examines the context of Jesus in the Gospel of John as a whole; the Old Testament context relating to John 15:1-3; and reviews in general, the context of the chapters around John 15:1-3 and concludes based on these steps. John 15:1, explains Jesus' statement as Yahweh and the statement of Jesus as the embodiment of Israel. John 15:2a describes “the cut branches” referring to all Israelites who rejected Jesus. Meanwhile "the cleansed branches" (15:2b) refers to Jesus' disciples and all the Israelites who believed in Him. The statement in John 15:3 is a statement that Jesus' disciples were in a state of cleanness. For the first recipients of John's Gospel, these verses meant believing Jews were "a branch bearing fruit" and "cleansed" whereas unbelieving Jews were "a cut branch."Penafsiran yang beragam atas Yohanes 15:1-3 menunjukkan kesalahan metode penafsiran. Tentu saja Yesus hanya mempunyai satu maksud.  Penelitian ini bertujuan untuk menemukan makna ajaran Yesus yang benar yang akan menuntun setiap orang percaya kepada kehidupan Kristen yang benar, sehingga makna yang keliru, yang menyebabkan kebingungan terhadap ajaran Yesus akan dapat diantisipasi.  Penelitian ini menggunakan metode penelitian hermeneutika yang secara khusus mengeksegesis teks-teks pembahasan. Penelitian ini mempelajari Konteks Yesus dalam Injil Yohanes secara keseluruhan; konteks Perjanjian Lama yang berhubungan dengan Yohanes 15:1-3; dan meninjau secara umum, konteks pasal-pasal di sekitar Yohanes 15:1-3 serta menyimpulkan berdasarkan langkah-langkah tersebut. Yohanes 15:1 menjelaskan pernyataan Yesus sebagai Yahweh dan pernyataan Yesus sebagai perwujudan Israel. Yohanes 15:2a menjelaskan “ranting-ranting yang dipotong” menunjuk pada semua orang Israel yang menolak Yesus.  Sementara “ranting-ranting yang dibersihkan” (15:2b) menunjuk pada murid-murid Yesus dan semua orang Israel yang percaya kepada-Nya.  Pernyataan dalam Yohanes 15:3 adalah pernyataan bahwa murid-murid Yesus sedang dalam keadaan bersih.  Bagi penerima pertama Injil Yohanes, ayat-ayat ini berarti orang-orang Yahudi yang percaya adalah “ranting yang berbuah” dan “dibersihkan” sedangkan orang-orang Yahudi yang tidak percaya adalah “ranting yang dipotong."

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