OT in the NT

The quotation in Eph 4:8 is one of the most perplexing exegetical challenges in the entire epistle. It occurs with significant changes, such that its meaning is in effect opposite that of the source text in Ps 68:18. In addition, the author’s elaboration on the text in 4:9-10 appears tangential to the broader subject matter of unity and diversity in the body. Many solutions have been proposed, yet commentators often end their treatments of this passage unsatisfied with the various interpretive options. For these reasons, this passage warrants careful reexamination, and all the more so because of its importance to the structure and message of the epistle as a whole. Recent scholarship has identified correlations between Ephesians and ancient Near Eastern divine warrior texts. These observations are particularly noteworthy in view of the longstanding recognition of Ps 68 as a divine warrior victory hymn. The divine warrior motif presents a new interpretive lens through which to view the crux of Eph 4:8 and understand the role of this modified OT quotation within the epistle. Unlike Rom 12 and 1 Cor 12, the gifts given in Eph 4 are people. In Ephesians, these people are the captives of the divine warrior; they are his plunder from the lower parts of the earth. When the divine warrior ascends in triumph, he becomes the church’s benefactor in distributing his plunder. Paul, the Apostle to the Gentiles, serves as a chief example of those whom Christ has given for the sake of the church. The reference to Ps 68 thus functions as an external authority to substantiate the author’s explanation for Christ’s sovereignty over diversity within the church.

In 1 Timothy 2:15 Paul makes a very perplexing statement to the effect that Eve will be saved through “the childbearing” if they exercise good judgment and remain in the Christian way. This statement has puzzled commentators for two thousand years. The purpose of this Masters thesis is to help clarify Paul's meaning by explaining his reference to “the childbearing.”
Chapter 1 carefully considers the relationship between the term and its immediate literary context. Chapter 2 establishes the conceptual domain of the noun. Chapter 3 discusses the classification of the article. Five prominent interpretations are then assessed in chapter 4 in light of the evidence presented in the first three chapters. Finally, in chapter 5, a new solution is proposed which better accounts for the actual wording of the Greek text.

In Michael Phua’s Chinese article entitled “Interpretation of Psalm 40 in Hebrews 10: A Case Study on the NT Use of the OT,” he proposes that “the incarnation of Jesus enriched the meaning of Ps 40:7” and concludes that “the method by which the author of Hebrews interprets the Old Testament differs from modern academic conventions. Not only is the author’s interpretation of Ps 40 unlike modern historical-grammatical exegesis, he also does not interpret it in accord with its original meaning.” While it is true that the interpretation of Ps 40 by the author of Hebrews cannot be derived solely by modern historical-grammatical method, there is a need to clarify further the underlying interpretive presuppositions of the author of Hebrews as well as the relationship between his interpretation and the original meaning of Ps 40, and to explore further how we could read the Old Testament today. Therefore, this article responds to Phua in two ways. First, a further examination of the interpretive method and presupposition of the author of Hebrews: (1) how the determination of the Vorlage used by the author of Hebrews will affect the conclusions drawn regarding his interpretive method; (2) why the author of Hebrews puts the words of David into the mouth of Jesus; and (3) what is the relationship between his interpretation of Ps 40 and its original meaning. Second, how should the contemporary Christian be reading the Old Testament. This article proposes that there is a more closely-knitted relationship between the interpretation of Ps 40 by the author of Hebrews and its original meaning than supposed. Although the interpretation has gone beyond the original meaning of Ps 40, it is still consistent with the original sense but has taken on another referent in a new context of salvation history. From the author’s interpretation of Ps 95 in Heb 3–4, we also observe that the author developed his reading based on the original meaning of Ps 95 and teased out its significance for his readers. Contemporary Christians, on the one hand, should read the Old Testament using the historical-grammatical method; but, on the other hand, can also read the Old Testament through the lense of salvation history from a theological-canonical or progressive revelatory perspective, in order to see how the redemptive work of Christ gives a fuller meaning to certain Old Testament texts. Nonetheless, in doing so, the contemporary interpreter needs to take care to avoid allegorizing.

The purpose of this paper is to show that sonship in the NT served as a metaphor for the OT concept of corporate solidarity. Part 1 explains the corporate anthropology of the OT authors and provides a definition of corporate solidarity. (The section also draws a distinction between corporate solidarity and other related concepts, such as corporate personality and corporate responsibility.) Part 2 surveys the relevance of corporate solidarity to NT interpretation generally and to passages about sonship specifically. Part 3 establishes that sonship in the NT served as a metaphor for likeness (or solidarity). Part 4 demonstrates through comparative study that NT sonship was a metaphor for corporate solidarity.

It is the majority position that Hebrews has little to add to NT pneumatology (see §1.1). However, that is far from the case. Indeed, on all seven occasions that the author of Hebrews refers to the Spirit, he does so using language and concepts that are unique in the NT. The Spirit both speaks (λέγω) words of Scripture (3:7) and testifies (μαρτυρέω) from Scripture (10:15) using words elsewhere described as God’s words to the congregation. Elsewhere in the NT, when the Spirit ‘speaks’ he does so through human agents (see §§4.3-4.4). However, in Hebrews he speaks directly to the hearers without the need for an intermediary (see §4.5). Furthermore, the Spirit interprets (δηλόω) Scripture (9:8) and this is the only place in the NT where the Spirit is said to function as hermeneut (see §§4.5.3, 8.3.1). The phrase ‘Spirit of grace’ (10:29) is also a NT hapax and ‘Eternal Spirit’ (9:14) is a Biblical hapax. In addition, the concept of believers becoming μέτοχοι of the Spirit (6:4) and the description of God validating the gospel message by ‘distributing’ (μερισμός) the Holy Spirit to followers of Christ (2:4) are also unique to Hebrews.
After undertaking a close examination of all seven divine-πνεῦμα texts in Hebrews this thesis concludes that Hebrews has a significant, developed and unique pneumatology (§8.1). The author portrays the Spirit as personal, eternal and divine (§§8.2.2-8.2.4). He is actively involved in the atonement and the New Covenant (§8.3.3), showing the need for such a covenant (§8.3.1) and providing a partnership with each member of the New Covenant Community such that the Spirit enables that which the Covenant requires (§8.3.3). The Holy Spirit plays a crucial role in Hebrews. Both author and congregation experienced him as God, co-equal with the Father and the Son. In fact, Hebrews’ underlying pneumatology displays what might be called ‘Trinitarian coinherence’ (§§8.2.1, 8.4).

Novum in Vetere latet et in Novo Vetus patet («El Nuevo está latente en el Antiguo, y el Antiguo se hace patente en el Nuevo»). Con esta fórmula resumía san Agustín la unidad de los dos Testamentos de la Biblia, en la que el misterio de Cristo se explica por su conformidad con la Escritura de Israel: "según las Escrituras" (1 Cor 15, 3-4). Y desde esta perspectiva escriben los cuatro autores de este libro, que estudia, con una mirada actual, a la vez integral y detallada, el recurso a la Escritura presente en los diferentes libros del Nuevo Testamento, proponiéndolo como camino para un acercamiento teológico a la Biblia. Una lectura confortante y necesaria para quien quiera comprender en profundidad la unidad de las Sagradas Escrituras.

Interpretations of the resurrection proof in Mark 12:26-27a must explain the relevance of  Jesus’ Exod. 3:6 citation and indicate how his conclusion points to resurrection rather than immortality. Current scholarly proposals often render the proof unconvincing in its logic and incompatible with / irrelevant to other NT presentations of resurrection. This article argues instead that Jesus’ proof rests on the premise — derived from the Sadducees’ example of marriage — that death annuls a covenant. Since the death of the patriarchs would therefore have released God from his covenantal obligations, God’s faithfulness to those obligations in the Exodus must imply the patriarchs’ continuing existence and eventual resurrection. This interpretation not only shows Jesus’ response to the Sadducees to be a well-reasoned, coherent whole, it also accords well with the presentation of resurrection elsewhere in the NT.

El episodio del diácono Felipe con el eunuco etíope relatado en los Hechos por Lucas nos permite comprobar la riqueza de fe y de vida que brota de la lectura creyente de la Escritura; una Escritura que en su conjunto habla de Cristo y a la vez se refiere a la vida del cristiano, iluminándola poderosamente. La lectio se nos presenta así como un camino, también representado en el viajar del etíope hacia Gaza; un camino en el que la comprensión cada vez mayor de la palabra de Dios lleva a la comunión intensa con el Señor y, así, a la experiencia del gozo verdadero.

Este libro, nacido en el trabajo pastoral, ofrece un primer acercamiento a la Sagrada Escritura, Antiguo y Nuevo Testamento. Se pretende subrayar ante todo su armonía interna y su relación con el cumplimiento de uno y otro Testamento en el misterio de Cristo. El autor quiere enseñarnos, partiendo de esta clave, a disfrutar de la Escritura, es decir, a leerla con verdadero fruto. Los capítulos están pensados, por ello, como un itinerario que debería conducir gradualmente al lector, no solo a poder leer otro libro, la Biblia, sino a encontrarse con la persona que lleva a cumplimiento lo que está escrito en ese otro libro: Cristo Jesús. El cuestionario final de cada tema ayuda a adentrarse en la Palabra, individual-mente o en comunidad.

This essay seeks to advance the position of Steven Porter, and John Coe on the minimizing and marginalization of the role of the Holy Spirit in churches, in terms of the theology of the Holy Spirit, with emphasis on regeneration, and indwelling of the Spirit.

This article describes the history of the research on the use of Scripture in John’s Gospel approximately from 1885 to 2004. The perspective adopted in this overview has identified four areas of interest and methodological approaches. The first area of studies is guided by the question of the textual origins of the Johannine use of Scripture in connection with the anti-Jewish character of the Fourth Gospel. The second area shows the gradual shift from the interest in textual origins towards the evaluation of the hermeneutics and techniques of the use of Scripture, particularly from the Jewish point of view. The third area of interest highlights the theological and Christological characters of the Johannine use of Scripture. The fourth adopts an intertextual and sociological approach. It is especially the sociological analysis that focuses on a sectarian and anti-Jewish orientation of the Fourth Evangelist.
In this research report, the Johannine use of Scripture emerges as rich, multifaceted, and not reducible to one point of view. Consequently, it also requires a pluralistic methodological approach, able to combine textual, hermeneutical, theological, historical and sociological issues. The Jewish Scripture, which is almost identical to the Christian Old Testament, appears as the source of divine inspiration, able to offer guidelines for the interpretation of God and history. In the Johannine use of Scripture, a contradictory, “emptying”, or “destroying” attitude cannot be envisaged. On the contrary, the Fourth Gospel proclaims the full epiphany of the Word of God himself and the inner mystery of Scripture in Jesus the Nazarene as the embodied Logos. In this way, the Gospel of John shows its understanding of Scripture as a culminating point of this tradition. As appears clear in this contribution, Scriptural tradition and Christian faith continue to be crucial instruments for discussing and discerning the mystery of God down through the centuries.

There is a broad consensus in New Testament scholarship that 1 Cor 12–14 is Paul’s attempt to reign in an abusing use of glossolalia among the Corinthian Christ followers. While a concern about such abuse is evident in the passage, the extent of Paul’s discussion, particularly in its theologically reflective character, is rather more complex than typical treatments of this passage recognize. This article sets forth a fresh reading of 1 Cor 12–14 that takes as its starting point the framing statements of 1 Cor 12:1–3 as an essentially Jewish theological formulation. I argue that Paul’s entire discussion in 1 Cor 12–14 hangs on an Old Testament theological framework that specifically addresses the problem of access to divine presence in terms that are culturally relevant to the ancient world. A coherent description of what Paul is actually saying about a proper understanding and use of spiritual “gifts” is then developed from this framework. The resulting thrust of the passage is that...

One of four papers used for the exhibition De/Coding the Apocalypse by Michael Takeo Magruder.
It asks the questions (and mediates on the answers)  How have people approached Revelation's supposed future images? What longings do these approaches represent? How might the notion of now be more enticing than forever?
Full article and other articles used for the exhibition available through the open access link below

This essay seeks to honor Richard Hays’s pioneering work on and faith in Paul’s narrative substructure by considering how we might strengthen, and even reconceive, the project so as to provide it with a stronger methodological foundation. Towards this end, it begins with a consideration of method, examining the elements in Hays’s approach that have opened his work to critique. The essay then considers what kind of method might better address those concerns, ultimately arguing for an approach grounded in narrative paradigms. It concludes with an initial (and somewhat cursory) application of the proposed method to Paul’s letters to illustrate the approach’s potential fruit.

This study responds to the status quaestionis concerning the New Testament Letter of James with a marked departure from current scholarship that remains largely skeptical of definitive hypotheses regarding authorship, historical situation, or any coherently articulated message. However, the conjunction of recent historical and astronomical evidence with the prophetic record concerning ancient Jewish messianic expectation suggests that James the Righteous sent this letter within a few months of the Festival of Dedication in A.D. 36 to the Jewish believers in Jesus who had been scattered after the stoning of Stephen. Widespread correspondence of the letter’s themes with historical particulars—of the early Christian history of Acts, of Daniel’s vision of the seventy weeks, and of the celebration of Jewish religious festivals—commend this date as plausible. Given the familiarity of the Jewish Christian audience with their enlightened messianic understanding of Jesus after the resurrection and Pentecost, James had little need to explain foundational teachings regarding their newfound faith in Jesus as the long-awaited Christ. Rather, his primary purpose was to clarify the Holy Spirit’s role in producing the fruit of righteousness in the believer’s experience of eschatological new birth, and to convey the importance of perseverance towards perfection through single-minded love for God and neighbor before the coming judgment of the Lord. In this context, James likely understood himself to be leading the faithful of Israel in humble repentance—not to restore the nation from exile—but to bring in everlasting righteousness before the seventy weeks ordained for the people in Daniel’s vision was complete. Thus the letter, which identifies its author as Ἰάκωβος, was disseminated in typological fulfillment of God’s interactions with Israel’s patriarch ‫יעקב‬. As such, it follows the climax of that history in the passion of Christ and commences an eschatological dénouement to the story of the younger brother who stole the birthright of Esau and subsequently fathered the twelve tribes of Israel. A kind of glorified mirroring of that ancient plot is now in view as Yeshua’s younger brother Yaʿaqov leads his people to righteousness by reflecting the glory of Christ as a movement in the divine narrative that will very soon extend the blessings of the new covenant in יושׁע to the descendants of עשׂו.  ‬‬

The post-Renaissance era has spawned many good, and less good, philosophical approaches and studies but wreaked havoc in more sharply critical Analysis of the Sacred Scriptures and extra-Biblical approaches to Christ, His Teachings and Ethics. Karl Barth tried to make an  180 degree adjustment to approaches to the Word. These articles attempt to more fully add to the 180 degrees.

Ever since James Cameron’s The Terminator  and its sequel Cameron’s Terminator 2: Judgment Day  arrived in cinemas, their similarities to the biblical themes, and particularly “apocalyptic” ones associated with the book of Revelation, have been noticed.  However, as the franchise has continued, scholarly attention has waned, with Jonathan Mostow’s Terminator 3: The Rise of the Machines and McG’s Terminator Salvation  barely registering in discussions.  This may seem unsurprising, given their poor critical reception.  However, this chapter argues that these later installments offer a far richer fabric to facilitate discussions about the book of Revelation than has been believed, and it does this in a symbiotic way. First, it examines how key “apocalyptic” themes attributed to Revelation appear in T1 and how these progress with each further increment. This reveals that by T4 similarities to these themes appear all but lost, and instead a confused re-hash of past films exists. However, it then uses this criticism of T4 to re-approach the text of Revelation, arguing that this fourth instalment can tell us more about how Revelation functions than any of its predecessors.  Finally, it re-readsT4 alongside Revelation in order to reassess their relationship with the future, ultimately arguing that for all their supposed future focus, it is in fact the past that is never out of sight.

Publication: Copier and Vander Stichele (eds) Close Encounters between by Bible and Film (Atlanta: SBL Press, 2016)