scholarly journals Kosmiese mag in Pseudo-Aristoteles, De mundo, en die Nuwe Testament

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
Johan C. Thom
Keyword(s):  
New Testament ◽  
John 1 ◽  
Early Evidence ◽  
The New Testament ◽  
Philosophical Writings

Cosmic power in Pseudo-Aristotle, De mundo, and the New Testament. In order to locate the cosmological views underlying the writings of Paul and other New Testament (NT) authors within their historical contexts it is necessary to compare them with other contemporary worldviews, such as those expressed in philosophical writings of the period. New Testament research has thus far concentrated on the most popular and influential philosophical traditions of NT times, that is, Stoicism and Middle Platonism. Other philosophical traditions may however also offer valuable insights. In this article I suggested that the De mundo attributed to Aristotle but probably dating from the 1st century BCE or CE provides early evidence for a splitting up of the demiurgic function of God in order to preserve God’s transcendence. I furthermore argued that a similar division of divine functions is also evident in some NT texts, for example, John 1, Colossians 1, and Hebrews 1. This notion is explored using Colossians 1 as example.

scholarly journals Die tekskritiek van die Nuwe Testament (2): ’n Oefening in teorie en praktyk

1992 ◽  
Vol 13 (1) ◽  
pp. 11-26
Author(s):  
L. D. Jacobs
Keyword(s):  
New Testament ◽  
Textual Criticism ◽  
Theory And Practice ◽  
1 Corinthians ◽  
Practical Application ◽  
John 1 ◽  
Balanced Approach ◽  
The New Testament ◽  
Textual Variants

The textual criticism of the New Testament (2): An exercise in theory and practice This concluding article on New Testament textual criticism focuses on the practical application of a workable method for the evaluation of textual variants in the manuscripts of the New Testament. Six variation units displaying a wide variety of textual problems are discussed, viz the ending of Mark’s gospel, the theological/christological problem in John 1:18, the possible conjectural emendation in Acts 16:12, the ortographical variation in Romans 5:1, the doxology at the end of Romans, and the so-called “command to silence” in 1 Corinthians 14:34-35. The next result in each case does not necessarily produce rousing new insights, but it underlines the need for a balanced approach which weighs all the evidence without prejudice before making a decision on the value of a textual variant.

Christology and Revelation

2021 ◽  
pp. 153-169
Author(s):  
Gilbert Narcisse
Keyword(s):  
New Testament ◽  
Christian Identity ◽  
Disciples Of Christ ◽  
Second Vatican Council ◽  
John 1 ◽  
Vatican Council ◽  
The New Testament ◽  
Proper Name

From the outset Christianity had a proper name in its signature: Christ. Christians are the disciples of Christ, those who gain reward from the Revelation done in and through Christ. From the New Testament to the Second Vatican Council, this Christian identity is expressed in terms of fullness. Christ is the fullness, or plenitude, of Revelation: ‘full of grace and truth’ (John 1:14). Thus, understanding the bond between Christology and Revelation comes down to grasping this fullness and the correlation between the fullness of Revelation and the fullness of Christ.

Theological Prelude to the Prologue of John's Gospel

1979 ◽  
Vol 32 (3) ◽  
pp. 257-269 ◽  
Author(s):  
Edwin D. Freed
Keyword(s):  
New Testament ◽  
The Other ◽  
Advanced Stage ◽  
Word Of God ◽  
John 1 ◽  
The New Testament ◽  
1 John ◽  
The Absolute ◽  
John's Gospel ◽  
Hellenistic Judaism

Professor Joachim Jeremias has raised the question of the logos problem. He calls attention to the change in the Septuagint (LXX) from the vocalisation of to and its translation with λόγος in Hab. 3:5, the personified logos in Wis. 18:14–16, and the unmistakable closeness of Rev. 19:11–16 to the latter passage. He notes that the logos title in the New Testament is limited to the Johannine writings (John 1:1, 14; 1 John1:1; Rev. 19:13). Jeremias says that in dealing with the logos problem in New Testament investigation it has become customary to begin with the prologue of John and that this is an error since the absolute use of ὁ λόγος, ‘the Word’, in John 1:1, 14 (in contrast to , ‘the word of life’, in 1 John 1:1 and , ‘The word of God’, in Rev. 19:13) warrants the assumption that the title was known to the readers and that it already had a Christian prehistory behind it when the Johannine prologue was formed. Jeremias concludes that the unmistakable closeness of Rev. 19:11–16 to Wis. 18:14–16 must be noted; that the logos title might have originated in Hellenistic Judaism and so applied to Jesus Christ as a title of the returning Lord; that, on the other hand, John 1:1, 14 and 1 John 1:1–31, where the title is extended to the pre-existent and earthly Jesus, already represent an advanced stage of the Christian usage of the logos title.

scholarly journals „Maria Magdalena powiedziała do niego po hebrajsku: «rabbuni»” (J 20,16). „Rabbuni” i inne aramejskie określenia odnoszące się do Boga/Chrystusa w greckim tekście Nowego Testamentu

2019 ◽  
pp. 63-75
Author(s):  
Piotr Ostański
Keyword(s):  
New Testament ◽  
Mother Tongue ◽  
Greek Text ◽  
John 1 ◽  
Everyday Language ◽  
The People ◽  
The New Testament ◽  
Roman Palestine

Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors:– the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed:– Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.

scholarly journals The text form of LXX Genesis 28:12 by Philo of Alexandria and in the Jesus-Logion of John 1:51

2015 ◽  
Vol 49 (2) ◽  
Author(s):  
Gert J. Steyn
Keyword(s):  
New Testament ◽  
Greek Version ◽  
Philo Of Alexandria ◽  
John 1 ◽  
The Past ◽  
The New Testament ◽  
Similarities And Differences ◽  
John's Gospel ◽  
First Time ◽  
Old Greek

Most studies on the explicit quotations in the New Testament in the past mainly occupied themselves with their application and reinterpretation within their new contexts. Recent research on the Antiochene text (formerly Proto-Theodotion), combined with an upsurge in text critical investigations – with the aim to establish the similarities and differences amongst existing LXX witnesses in the quest for the LXX text form at the author’s time of writing – begs for new investigations into the Vorlage and nature of the quotations in Philo of Alexandria and the New Testament. Being part of a broader project, and given the scope of this investigation, this article intends to investigate the only case in John’s Gospel where the same Torah quotation also occur in Philo, namely that of Genesis 28:12 in John 1:51. This case is well attested in the Corpus Philonicum, where it is quoted three times – the first time as a long and extensive quotation (Somn. 1.3), and thereafter in two shorter quotations (Somn. 1.133; 2.19). The article attempts to investigate the text forms of Genesis 28:12, in comparison to those of Philo and John, in order to determine whether there are traces of a possible common Vorlage of the Old Greek Version (OGV) between these two authors.Die teksvorm van LXX Genesis 28:12 deur Filo van Aleksandrië en die Jesus-Logion vanJohannes 1:51. Die meeste studies wat oor die eksplisiete sitate in die Nuwe Testament handel, het in die verlede veral op die toepassing en die herinterpretasie van hierdie sitate binne hulle nuwe kontekste gefokus. Die primêre fokus het egter intussen verskuif, sodat die huidige navorsing eerder poog om die ooreenkomste en verskille tussen bestaande Septuagint (LXX-) teksgetuies vas te stel in ’n soeke na die onderliggende LXX-teksvorm (Vorlage) waarop ’n bepaalde Nuwe-Testamentiese skrywer sy aanhaling sou baseer het. Dit is veral waarneembaar in studies aangaande die Antiogeense teks (vroeër bekend as Proto-Theodotion), asook in die oplewing van tekskritiese studies. Hierdie ontwikkelings vereis nuwe ondersoeke na die Vorlage en die aard van die aanhalings wat in sowel Filo as in die Nuwe Testament voorkom. Die ondersoek wat hier aangebied word, vorm deel van ’n groter projek en analiseer dieenigste geval in die Evangelie volgens Johannes waar dieselfde Tora-aanhaling ook by Filo te vind is, naamlik Genesis 28:12 in Johannes 1:51. Die aanhaling kom driekeer by Filo voor – in Somn. 1.3 as ’n lang en uitgebreide sitaat en daarna in twee verkorte vorms in Somn. 1.133 en 2.19. Hierdie artikel poog om die teksvorms van Genesis 28:12 te ondersoek – in vergelyking met sowel Filo en Johannes – ten einde vas te stel of daar enige moontlike aanduidings van ’n gemeenskaplike LXX-Vorlage van die Ou Griekse Vertaling (OGV) tussen albei outeurs is.

Sign in / Sign up

Export Citation Format

Share Document