scholarly journals Developing an integrated approach to interpret New Testament use of the Old Testament

2012 ◽  
Vol 46 (2) ◽  
Author(s):  
Gregory Y. Phillips ◽  
Fika Janse van Rensburg ◽  
Herrie F. Van Rooy
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Integrated Approach ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Historical Method ◽  
Starting Point ◽  
The New Testament ◽  
Second Temple Literature ◽  
Natural Sense

The aim of this article is to develop a specific approach to interpreting New Testament use of the Old Testament. The approach has integrated the most useful insights of studies in both Second Temple Judaism and present day literary theory in order to reach most consistently and effectively a valid explanation of the biblical data. In the process, severalimportant hermeneutical issues have been addressed. The focus of New Testament use of the Old Testament in the person and redemptive work of Jesus should always be the goal of Christian interpretation. Whilst old and new texts mutually interpret one another, it has been argued that there has been no ultimate ambiguity about the author’s intended, singular meaning or distortion of the original meaning of the old text. It is important to be aware that all readers come to a text with preconceived worldviews that are inevitably a mixture of biblical and unbiblical perspectives. However, this does not prevent a reader from attaining a valid understanding that adequately overlaps with the most probable meaning of the text as intended by the author. This most probable meaning is determined by the explanation that logically makes the most coherent and natural sense of most biblical data. The methodological procedure proposed has taken thegrammatical-historical method as the normative starting point of exegesis. It has then proceeded to imitate the New Testament in consideration of the broader canonical context, before considering explanations derived from the Second Temple literature or present day literary theory.Die ontwerp van ‘n geïntegreerde benadering om Nuwe-Testamentiese gebruik van die Ou Testament te verstaan. Die bedoeling met hierdie artikel is om ’n benadering te ontwerp om die Nuwe-Testamentiese gebruik van die Ou Testament te verstaan. Dié benadering moet die mees bruikbare insigte van die navorsing oor die Tweede Tempelperiode en die hedendaagse literêre teorie integreer, met die oog daarop om op die mees konstante en effektiewe wyse ’n geldige verklaring van die Bybelse data te gee. In hierdie proses word etlike hermeneutiese vraagstukke onder die loep geneem. Aangesien die fokus van die Nuwe-Testamentiese gebruik van die Ou Testament die persoon en verlossingswerk van Jesus is, is dit nodig dat hierdie fokus by die Christen se verstaan ook teenwoordig is. Dit is so dat ouer en nuwer tekste mekaar interpreteer; dit hou egter nie in dat daar dubbelsinnigheid is oor die outeur se bedoelde enkele betekenis, of ’n skeeftrekking van die oorspronklike betekenis van die ouer teks nie. ’n Leser kom noodwendig na die teks met ’n spesifieke wêreldbeskouing, wat ’n mengsel is van Bybelse en onbybelse perspektiewe. Dit verhoed die leser egter nie om by ’n geldige verstaan van die teks uit te kom wat voldoende oorvleuel met die mees waarskynlike betekenis van die teks soos wat die outeur dit bedoel het en wat logieserwys die meeste van die bybelse data goed en organies verreken nie. Die voorgestelde benadering neem die grammaties-historiese metode as die normatiewe beginpunt vir eksegese, en volg dan die Nuwe Testament self na deur die breër kanoniese konteks te verreken. Eers dan word die literatuur van die Tweede Tempelperiode asook die literêre teorie van die huidige tyd verreken.

scholarly journals Jesus’ Intitulation of God as Abba: Its Sources and Impact on the Idea of the Fatherhood of God in the New Testament

Verbum Vitae ◽  
2020 ◽  
Vol 38 (2) ◽  
Author(s):  
Stefan Szymik
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Historical Jesus ◽  
Recent Criticism ◽  
The Third ◽  
Starting Point ◽  
The New Testament ◽  
Initial Source

In the article, the author discusses Jesus’ intitulation of God as Abba and its impact on the idea of God’s fatherhood in the New Testament writings. Responding to the recent criticism of J. Jeremias’s theses (cf. B. Chilton, M.R. D’Angelo), he tries to show that without the initial source, which was Jesus of Nazareth and his public teaching, the dynamic expansion of the idea of ​​God’s fatherhood in the New Testament would not be possible. After a brief presentation of J. Jeremias’s ground-breaking opinion on Jesus’ filial relation to God as Father, encapsulated in the “Abba, Father” cry (Mk 14:36), a second section analyses the texts of the Hebrew Bible and Second Temple Judaism that explore the theological idea of​ God as Father. The third part focuses on the NT witnesses to God’s fatherhood, i.e. God both as the Father of Jesus Christ and the Father of all believers (υἱοθεσία). In conclusion, the literary evidence preserved in the NT writings and rational arguments point to Jesus of Nazareth as the source and starting point of the NT idea of God’s fatherhood. Jeremias’s study is still valid, and the address “Abba-Father” uttered by the historical Jesus remains the most concise and fullest expression of his filial relation to God.

scholarly journals Messianic expectations in the Old Testament

2001 ◽  
Vol 35 (2) ◽  
Author(s):  
W. Rose
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
Eighth Century ◽  
Second Temple Period ◽  
Hebrew Word ◽  
Peace And Justice ◽  
God's People ◽  
The New Testament ◽  
Definition Of

The New Testament is connected to the Old Testament in a number of different ways. It is not unusual to find the word “messianic” used to categorise all the different ways in which the writers of the New Testament find Christ (and, similarly, Jewish sources of the Second Temple Period later find the future Messiah) in the Old Testament, or to identify the specific passages in the Old Testament which are now seen to point to Christ/the Messiah. In this article I argue that, if one wants to be able to appreciate the diversity, one should abandon this indiscriminate use of the word “messianic”. After a brief discussion of the meaning and use of the Hebrew word xyvm in the Old Testament, I propose a definition of the phrase “messianic expectations” (expectations focusing on a future royal figure sent by God – someone who will bring salvation to God’s people and the world and establish a kingdom characterised by features such as peace and justice). Subsequently, the origin of these expectations is located as in the proclamation of the eighth-century prophets (Amos, Isaiah and Micah). Finally, one special category of messianic expectations, that is, messianic expectations in the Books of the Psalms, is dealt with.

Crucifixion

2018 ◽  
Author(s):  
John Granger Cook ◽  
David W. Chapman
Keyword(s):  
New Testament ◽  
Late Antiquity ◽  
Second Temple ◽  
Ancient World ◽  
Second Temple Judaism ◽  
Near Eastern ◽  
Early Christian ◽  
Greco Roman ◽  
Multidisciplinary Study ◽  
The New Testament

Crucifixion and related bodily suspension penalties were widely employed in Antiquity for the punishment of criminals and in times of war. Jesus of Nazareth is the most famous victim of the cross, and many scholars of crucifixion approach the topic with interest in Jesus’ death; however, scholarship on crucifixion also provides insights into (among other fields) ancient warfare, criminal law, political history, and cultural imagery. Invariably, such a subject requires multidisciplinary study. Current areas of discussion include the definition of crucifixion itself, especially in light of the range of use of ancient terminology. Further debates concern the origins of the punishment, the cessation of its practice (at least in the West), the precise means of death, and whether certain cultures (e.g., Second Temple Judaism) endorsed the penalty. A large portion of this article examines the many issues related to crucifixion as a form of execution in Antiquity. The topic of crucifixion in the ancient world includes a variety of issues: Near Eastern suspensions, Greek and Roman extreme penalties and crucifixion, the practice of penal suspension and crucifixion in Second Temple Judaism, the terminology for crucifixion and suspension, crucifixion in the New Testament, the practice of crucifixion in Late Antiquity, crucifixion and law in the ancient world, the question of crucifixion and martyrdom, Greco-Roman imagery of crucifixion and related punishments, Christian iconography of the crucifixion of Jesus, and the later history of the punishment. The last sections of this article then turn to understandings of Jesus’ crucifixion in the New Testament and other early Christian literature.

Pre-Critical Readings

2018 ◽  
Author(s):  
Christian Hofreiter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Second Temple ◽  
The New Testament ◽  
Justin Martyr ◽  
Primary Focus

This chapter briefly considers the reception of the major herem texts in a number of corpora that lie outside the primary focus of the present work: in the Hebrew Bible/Old Testament itself (including the Apocrypha), in Second Temple and Jewish Hellenistic literature, in the New Testament, and in Christian authors before Marcion. These readings are ‘pre-critical’ in that they predate Marcion’s seminal criticism and do not address herem in terms of a moral challenge. The reception of herem texts within this corpus is shown to have been largely uncritical; there is some evidence of toning down in the works of Philo, who strategically omits certain herem passages and interprets others allegorically. However, neither the allegoresis by Philo nor that by Barnabas or Justin Martyr appear to have resulted from moral concerns about the texts. There is also no suggestion that these events did not in fact occur.

Sociologies of the Book in the Study of Second Temple Judaism and Early Christianity

2020 ◽  
pp. 35-70
Author(s):  
Chris Keith
Keyword(s):  
New Testament ◽  
Methodological Approach ◽  
Early Christianity ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Material Object ◽  
Original Text ◽  
The New Testament ◽  
Material Turn ◽  
Christian Literature

Chapter 2 situates the methodological approach of the study within three trends in the study of the ancient book cultures of Second Temple Judaism and early Christianity: the material turn in New Testament textual criticism, approaches to Jewish and Christian literature as open textual processes, and the formation of the New Testament canon. As with other studies in the material turn of New Testament textual ncriticism, this study foregrounds the manuscript as a material object and moves toward its reception history instead of focusing upon a putative “original” text. This chapter also engages the work of Eva Mroczek, David Larsen, and others, agreeing with their emphasis upon texts as open tradition but arguing for a greater role for the text as artifact. Finally, this chapter articulates how the book as a whole will contribute to the discourse on the New Testament canon by showing how construction of authority intertwined with the usage of physical manuscripts of the Gospels.

The Apocrypha and the Earliest Christian Movement

2018 ◽  
Vol 72 (4) ◽  
pp. 396-407
Author(s):  
David A. deSilva
Keyword(s):  
New Testament ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Devotional Literature ◽  
Christian Church ◽  
Theological Discourse ◽  
The New Testament ◽  
Ancient Texts

Studying the Apocrypha can help Christians understand writings that were available to Jesus and his earliest generations of followers, including those followers who wrote the texts that constitute the New Testament. Jesus, Paul, James, and other New Testament voices exhibit rich rootedness in their contemporary Jewish ethical and theological discourse. Reading these ancient texts can help interpreters today understand Jesus and his early followers within the context of the Second-Temple Judaism of their time, as these texts significantly had an impact on the emerging theology, ethos, and practice of the Christian church in its most formative centuries. The value of these texts has been affirmed by the majority of the world’s Christians across centuries, not only for their historical value but also as devotional literature. These reasons confirm the Reformers’ own opinion that the Apocrypha “are good and useful to read.”

scholarly journals Válaszkeresés járvány idején a felmerülő erkölcsi kérdésekre

2021 ◽  
Vol 2 (3) ◽  
pp. 324-331
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Healthcare Professionals ◽  
Public Life ◽  
Life And Death ◽  
Starting Point ◽  
The Family ◽  
The New Testament ◽  
Good And Evil ◽  
Epidemiological Situation

Összefoglaló. Most már második éve általános tapasztalat – és nemcsak egy kis területen, hanem az egész világon – a COVID–19 halálos járvány terjedése (az elnevezés pontosan: SARS-CoV-2), amelyet már nem lehetett egyszerű megfázásnak vagy gyorsan elmúló betegségnek tekinteni, hanem egy olyan súlyos állapotnak, mely fenyegeti minden ember életét, függetlenül attól, hogy ki hol él. Az egészségügyi kutatók az ellenanyag kifejlesztéséért küzdöttek, mely megállíthatja a vírus terjedését. A gyógyítás kérdései mellett azonban filozófiai és vallási kérdések is felmerültek, melyekre pszichológusok és hittudósok is keresik a választ. Az ember teremtettségéből és szabad akaratából kiindulva a jelen tanulmány a Bibliában közölt kinyilatkoztatás és a keresztény tanítás alapján vállalkozik nemcsak lehetséges válaszokat adni, hanem a járvány komolyságával számolva a jelenség hitbeli és teológiai magyarázatát is megfogalmazni. Summary. The Covid-19 epidemic, which began in late 2019 and early 2020, has reached everyone: the family, the workplace, and public life. The phenomenon also requires a comprehensive solution. The unfortunate experience has taught everyone that there is no age limit for the virus because it affects everyone equally. It has become clear that it is not individual solutions that are needed, but only community path finding, that no one lives alone in isolation. Throughout its two-thousand-year history, Christianity has accompanied man in both its successes and failures. God’s revelation-based teaching is unchanged and to this day He provides His resulting answers to everyone by placing the whole man before God. This Christian-minded anthropology means that man lives in a personal relationship that assigns him to God alone. In terms of faith, it thus approaches the crisis, the disease, the drama of being, in a different way, which sees the reality of life and death in a greater context. The spread of the current epidemic has been interpreted by many as a divine punishment. But God, the Creator, who is good, cannot be the source of good and evil at the same time, he cannot be the starting point of evil. It is precisely because of these characteristics that spiritual and moral behavior is valued in the epidemiological situation. Christianity does not see God-consciously directing punitive action in unpleasant events for people and humanity, as God is first and foremost a Father. In the Old Testament, there is no connection between a particular disease or other plague and the personal sins of those who suffer it. Far from the New Testament, the conclusion is that it links the plagues, diseases, and epidemics we experience to the sins committed by individual people. The turn of the New Testament, then, is also significant in the presentation of God. It is no longer the image of the fearsome and terrible God that emerges, but the teaching of Jesus, who says of His Father, “God is love.” The God of the New Testament is a God of co-suffering and compassion who thinks not of punishment but of forgiveness. Troubles are not necessarily attributable to the sins of individuals, but actually to the sins of all mankind. Therefore, it is necessary for everyone to feel somehow responsible for the other when they see that their sins continue. However, the viral situation has also shown unparalleled human behaviors and values, especially on the part of healthcare professionals. Perhaps involuntarily, among those who acted for others, man’s better self manifested itself, so they were able to make sacrifices as well. Of them, too, Jesus said, just before his suffering, that “no one loves more than he who gives his life for his friends.” It is love that overcomes fear, that can be the cure for a virus.

Sign in / Sign up

Export Citation Format

Share Document