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15

Although I disagree with your presupposition that the ages are merely symbolic, I think this is a great question nonetheless. The reason I say this is that regardless of whether the ages are historically significant, we should assume they are literarily significant. The Bible is literature, and each author (or redactor) of each book has crafted his work of ...


10

Was the Luke of Colossians the author of Luke/Acts? Probably. As the two volumes do not themselves include the author's name, we can't be sure that the author was named Luke at all. However, Luke is only mentioned 3 times in Paul's letters and there is no indication there that he was a particularly prominent personage. Therefore, any external evidence ...


8

In two of his books (listed below), John H. Walton examines Genesis 1.1-2.3 according to its similarities to other 'creation myths' in the ancient near east (ANE from here onward), verbal cues with contemporary or related Hebrew scriptures, and so on. He doesn't go much in the way of authorship or the originally intended audience, although possibilities can ...


8

These 3 enigmas or problems can only be solved if fatherhood and childhood (life) are calculated from conception forward. Otherwise the math won't work. The 3 problems above require certain information in order to reach 2 key facts. Then the math issues can be resolved. Who entered and who left the ark? How long did the flood last? (How long was Noah ...


8

The "two" in some translations is an interpretative addition. It does not exist in the Hebrew of Gen 18:22, which is simply הָֽאֲנָשִׁ֔ים ("the men"). The word "two" is added in those translations for "clarity" (which clarity can inadvertently create confusion, such as evidenced in your question). The idea is added because it is understood by many ...


6

When comparing John 20:30-31 to other early Christian texts, it appears 'Christ' and 'son of God' (and 'Lord') were understood as synonyms when used for Jesus. The two terms appear in conjunction somewhat regularly1, a few you have already noted in a comment above. The reason for why the two phrases are so often used in relation to each other probably ...


6

From my understanding of Strong's and Thayer's, γραφὰς always means, "sacred writings." It does not necessarily imply the entire canon as Christ used the word to refer (presumably) to the Tanach. In addition, it does not even imply which canon is to be trusted (as there were several present at that time). All of that being said, I think it is fairly safe to ...


6

Peter almost certainly didn't think of canonicity the way we do today. As Ignatius Theophorus points out, the Greek word (as used by New Testament writers) refers to sacred writings. In its most common use among early Christians, the word γραφὰς referred to those writings that could be read in church; however, Clement, bishop of Rome in the late first ...


5

You seem to be thinking of chiasm as a binary – something that is either there or not there. In reality there is a spectrum of chiasms that exist in the Bible on the scale of a single verse or an entire book. Imagine you're a literary theorist looking at poetry written in English. Your method shouldn't be to take two random lines from a random poem and ask: ...


4

Short Answer: After weighing all of the evidence (both internal and external), it would seem that Mark 16:9-20 was indeed originally part of Mark's Gospel. The ending of Mark's Gospel is one of the major textual problems in the New Testament.1 As noted by the OP, the "problem" is whether the end of Mark (16:9-20) was originally part of Mark's Gospel. ...


4

I may not fully understand your question, and it's difficult to parse what you're seeking, but the evidence would indicate that this story was actually a "stock trope" that Jesus leveraged to teach his audience about how to value people above possessions. In the below answer I attempt to address (Luke's) "authorial intent" in the way that he organized the ...


4

The Hebrew Bible is a treasure trove of truth, and provides the lens through which to understand this passage regarding the Greeks seeking Jesus. First, the triumphal entry into Jerusalem resonated not with the Feast of Passover & Unleavened Bread (springtime), but the Feast of Tabernacles (autumn). That is, when the people took boughs and palm branches ...


4

Genesis is different from any other creation story in that it absolutely separates God from his creation with the introduction that 'in the beginning God created the heavens and the earth.' As far as I am aware all other creation stories consider the universe as always existing and part of God or emanations of God, or some other confused admixture but not ...


4

In Heb 6:4-6, what have those once enlightened “fallen away” from? Here we see a most solemn declaration being set forth by the author of Hebrews; the antithesis of the progress he desired his readers to make. The basic premise is if you are not moving forward, you are dropping back. But such a superficial will not serve our purpose here. What they have ...


3

This answer is not exclusive to the creation narrative, but here are some thoughts on how the creation narrative (and other stories in Genesis and Exodus) may fit into the broader literary context and purpose of the Pentateuch. From a broad literary perspective, the creation narrative is the first of a series of stories in the Pentateuch that lay out ...


3

The time Jesus was on earth, specifically during +-3.5years of ministry he was sent to the lost sheep of the house of Israel (Matt 15:24). Not that he didn't minister to any gentiles at all, but the Israelites were his primary mission. When you read the passage, the Greeks came to Philip. Instead of simply bringing them to Him, Philip goes and gets Andrew, ...


3

After thinking about it some more, there is a medium strength argument to be made that Peter here supports any letter submitted by Paul under his ministry, past or future. It is an argument not directly from the text, but from omission. In other words, Peter says that people twist Paul’s writings, in the same way that they do scripture. He does not logically ...


3

"Seeing" chaismus where it does not exist IS a problem, but overreaction to that problem by closing one's eyes to the possibility of chiasmus anywhere is not the solution. As a beginning place to validate validating the existence of genuine literary chaismus in a given passage...see Craig Blomberg's article in the Criswell Journal of Theology on the ...


3

Here are a few proposals. I'll update this post as I learn more, or delete it if a better answer is posted that addresses these points. 1. Chiasmus is a way of structuring a literary unit... if it is not a literary unit, then it is not a chiasm. Given the purpose of chiasmus -- to organize a literary unit, to make the literary unit more memorable, and ...


3

The phrase "of Scripture" here is intended to distinguish between prophecies belonging to Scripture and prophecies belonging to the false prophets who are excoriated beginning in 2 Peter 2:1. The genitive "of Scripture" can be taken to mean: "prophecy about Scripture" (similar to the form "a prophecy of Jesus' death") "prophecy belonging to Scripture" ...


3

English of the ESV follows fairly well the order and sense of the Hebrew in v.2, but in v.3 has a better (more literally) ordered and rendered form it could take, something like so: v.2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. v.3 [my modified ESV translation] So ...


2

If I were you, I would not fret about such repetitiveness. Even the Psalms are filled with repetition, albeit in a poetic way. In one verse, the author says the same thing twice but with slightly different words. In the Psalms, I guess one purpose of doing this was for ease in memorization. Couplets can be easier to memorize than straight text. I remember ...


2

As to your first question: Is 2 Tim. 1:6 a parallel to 1 Tim. 4:14? That is, do they refer to the same "gift" and the same "laying on of hands" event? According to the several Bibles and commentaries I've examined, yes. As to your second question: What "spiritual gift" is Paul referring to in 1 Tim. 4:14? Ignatius (Epistle to the Ephesians 13, ...


2

The short answer: Most likely, Mark translated the Aramaic in 5:41, 15:22, and 7:34 for the benefit of his Roman readers, some or most of whom may not have read Aramaic. Many Roman citizens could speak Aramaic, particularly traders, shippers, bankers, vendors and the like, but not every Roman could speak it, let alone read and write it. Another answer ...


2

I think there could be many hypothesis: Aramaic was also a language of divine worship and the bible, so using that language could evoke that connection in a way that use of Greek couldn't. Mark evidently wants to preserve this. We know that translating parts of the bible into Aramaic predated Christianity (Philip Alexander Aramaic Bible 17A Canticles: ...


2

Soldarnal's points are spot on. Context is always important in interpreting Scripture, or any other writing for that matter! Peter is surely contrasting true prophecies, on the one hand, and false prophecies on the other. In other words, Peter is contrasting the "cleverly devised tales" of the false prophets vis a vis two things: 1) the eyewitness ...


2

Under a Christological hermeneutic, there are meanings beyond what the author intends to be sure. Stories about Abraham, Isaac, and Israel give us insight into the character of Jesus. Often the human author has no idea of the weight of their words. (See John 11:51.) But the deeper meaning augments and does not contradict the proximate meaning. Good ...


2

No method can be purely inductive. Even the historical-grammatical method begins with the a priori assumption that the author's intent matters. In addition, anyone who devotes their time to understanding a text makes an implicit assumption that the text has a timeless meaning. The meaning assigned by the reader must be tethered to the author's meaning or ...


2

The simple answer is to the extent that the person making the deductions care about the original author's intent. Let's use a legal document like a contract as a start. This is less complex as it is a human document, but it still can furnish us with a basic process of understanding an author's intent. First one must start with deduction. We must always ...



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