What was the Vorlage for Hebrews 1:6?: Reconsidering Early Old Testament Texts (original) (raw)
Related papers
2012
This article presents the ancient concept of stylistic levels as a means of approaching the question of how New Testament writings were delivered in antiquity. It is argued that the levels of style affected both composition and delivery and that an analysis of the remaining texts is the first step towards understanding how they were once delivered. The levels of style are presented and the stylistic features of Heb. 1.1-4 and Jn 1.1-18 are analysed and interpreted within this system. It is seen that the style of New Testament writings can be profitably examined, and aspects of their composition revealed, with the help of the levels of style. Against many commentators, it is argued that the prologue of John does not contain poetry interspersed with prose passages. Instead, the stylistic intensity is steady at least all the way through Jn 1.1-13.
Making the Biblical Text: Textual Studies in the Hebrew and the Greek Bible
2015
Originating in a symposium organized by the Institut Dominique Barthelemy and held on 4-5 November 2011 at the University of Fribourg, Switzerland, this book presents eight essays on the textual and literary history of the Hebrew Bible and the Greek Bible. It is commonplace today to speak of multiple text types in the earliest text history of the Hebrew Bible. But how can this multiplicity be most adequately explained? Does it result from different places, or from different Jewish communities reading texts in parallel text forms (Jews in Jerusalem, Samaritans, Alexandrian Jews, etc.)? Does one have to reckon with different qualities and/or evaluations of certain text forms? In other words, among the different text types known to us, were there some which enjoyed special esteem and recognition in antiquity – and if yes, by whom?
From Exodus to Eisodus: A Study of the Authorship of Hebrews
From Exodus to Eisodus, 2016
In "The Jonas Genre" it was maintained that the Synoptic template was developed by Matthew as a result of being radicalized by Paul’s theology. In "From Exodus to Eisodus" it is proposed that Paul’s letters show considerable evidence that the radicalization of Paul himself is not complete. Also, it is maintained, when Paul is imprisoned, John, an antitype of Caleb, steps into the gap and writes his “Gospel” encouraging the Churches of Paul to abide in Christ. But in so doing, his unique theological perspective also radicalizes, in turn, the theology of Timothy, Paul’s protégé and heir apparent to lead the Pauline diocese. This book claims that it is John who is the mysterious catalyst for the suddenly expansive Christology of Colossians, written primarily by Timothy, which transforms Paul’s own thinking, particularly evident in the theological mood shift of Philippians, and the completely new theological content in the Pastorals, which ultimately leads to a Hebrewine argument that utterly destroys the theological battlements of Judaism, puts to flight the Jewish faction of Jamesean legalists, and blows the trumpet to inaugurate a completely new, independent, physical church - and a confident spirituality in Christ which the Jewish law could never give. Though overwhelming internal phraseological evidence strongly suggests that the technical editor of Hebrews is Luke, the language, ideas, themes and global evidence also very strongly suggests that the theological author of Hebrews is Timothy.
In several Scripture books, the Masoretic Text (MT) displays a substantial number of major differences when compared with the LXX and, to a lesser degree, with several Qumran scrolls and the Samaritan Pentateuch (SP). The other ancient versions were translated from Hebrew texts close to MT. The present analysis is limited to variations bearing on literary analysis, usually found in groups of variants. A difference involving one or two words, and sometimes an isolated case of a single verse, is considered a small difference, while a discrepancy involving a whole section or chapter indicates a substantial difference, often relevant to literary criticism. However, a group of seemingly unrelated small differences might also display a common pattern, pointing to a more extensive phenomenon. This pertains to many small theological changes in the MT of Samuel, short renderings in the LXX translation of Ezekiel, etc. Who created these various types of differences between ancient texts? In very broad terms, authors and editors who were involved in the composition of the texts, inserted changes that we characterize today as large differences often bearing on literary criticism. At a later stage, scribes who copied the completed compositions inserted many smaller changes and also made mistakes while copying. However, the distinction between these two levels is unclear at both ends, since early copyists considered themselves petty collaborators in the creation process of Scripture, while authors and editors were also copyists. While readings found in ancient Hebrew manuscripts provide stable evidence, there are many problems on the slippery road of evaluating the ancient versions, especially the LXX. One of these is that what appears to one scholar to be a safely reconstructed Hebrew variant text is for another one a specimen of a translator's tendentious rendering. Literary analysis of the Hebrew Bible is only interested in evidence of the first type, since it sheds light on the background of the different Hebrew texts that were once circulating. The translator's tendentious changes are also interesting, but at a different level, that of Scripture exegesis. Since a specific rendering either represents a greatly deviating Hebrew text or it displays the translator's exegesis, one wonders how are we to differentiate between the two. For almost every variation in the LXX, one finds opposite views expressed, and there are only very few objective criteria for evaluating these variations. Probably the best criteria relate to external Hebrew evidence supporting the
In this paper I examine the warning passage in Hebrews 6:1-8 and what the author sought to get the readers to do with this warning. This paper will first examine the literary and historical context and the book context in exploring this passage. Then it will exegete the passage verse by verse and bring out the meaning, then conclude with how to apply this passage today. The warning seems fear-based and has elicited controversy over its meaning; therefore, the aim of the warning will be addressed. This paper will demonstrate that the warning in Hebrews six is an exhortation for immature believers to move beyond elementary beliefs and practices and grow before it is too late and they fall away, bringing shame and contempt upon Jesus Christ and receiving a severe judgment on themselves rather than a blessing.