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9

Textual Witness Analysis Here is what the Apparatus to NA28 (which omits the verse) indicates:1 ουαι δε (− 700. 892c) υμιν γραμματεις και Φαρισαιοι υποκριται οτι κατεσθιετε τας (− Δ) οικιας των χηρων και (− 1424) προφασει μακρα προσευχομενοι δια τουτο ληψεσθε περισσοτερον κριμα ƒ13 it vgcl syc bomss (p. vs 12 K W Γ Δ 0102. 0107. 565. 579. 700. ...


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The Idea in Brief Very able Bible scholars in years past have addressed this question. Both the United Bible Society 4th Edition Greek New Testament (UBS4) and the Nestle-Aland 28th Edition (NA28) indicate that the verse in question would not appear to have appeared in the original versions of the text. There appear several reasons for this conclusion. ...


6

There are a number of indicators: Themes In the texts in Chapter 11 and earlier, all of the stories are about God's punishment of mankind. While the theme of salvation is present in these texts, there is also a theme of the depravity of mankind and their continual fall from grace. This theme isn't really present in the texts after Chapter 11 - only the ...


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Matthew 23:14 is absent from some earlier manuscripts, which is a clue that it was not in the autograph, but not actual proof of this. David E. Garland (The Intention of Matthew 23, pages 15-16, footnote) says the evidence against its inclusion is strong, including text type and broad geographic base, while the evidence for its inclusion is weakened by ...


5

Hermeneutics is the science and art of interpretation. So "after" one studies the principles of how to interpret (of which there are varying philosophies about what these principles are, hence various hermeneutics), then comes the application of actually doing interpretation of texts. One never really "finishes" learning about hermeneutics, and one never ...


4

Is there an explicit proof-text? No. There is nothing in the Bible that says "Thou shalt interpret the unclear in light of the clear" or anything like that. Are proponents reasoning from proof-texts? Yes. Those who hold to this method of interpretation are leaning on a set of proof-texts. Here is the chain of logic: The chain begins with the fundamental ...


3

This is a good question, and one that is often misunderstood as the two categories are often confused. In his book, 'Preaching Christ from the Old testament' Greidanus uses Typology in a narrow sense. He points out that the school of Alexandria did not employ typology, but allegory. In fact the opposing school of Antioch employed typology in direct ...


2

There is indubitably a verbal resemblance between the Greek (LXX) version of Joel 3:2: καὶ συνάξω πάντα τὰ ἔθνη “and I shall gather together all the nations” and Mt 25:32: καὶ συναχθήσονται ἔμπροσθεν αὐτοῦ πάντα τὰ ἔθνη “and before him will be gathered together all the nations”. συνάξω and συναχθήσονται are two forms (future active and future passive ...


2

John says in his first letter, in verses 7 and 8, "For there are three that testify: the Spirit and the water and the blood; and the three are in agreement." It is obvious that we are saved by the blood of Jesus Christ, in that our sins are fully payed for by the act of His death, and there no longer stands any accusation or record of wrong against us ...


2

1. “Light and heavy” (קל וחומר) - "kal vachomer", i.e. a minori ad majus and vice versa. The first of Hillel’s rules was known as the rule of “light and heavy” and was simply an application of the usual argument of “from the lesser to the greater.” (cf. Gen. 44:8; Ex. 6:12; Num. 12:14 – not explicit but see BK 25a; Deut. 31:27; I Sam. 23:3; Jer. 12:5; ...


2

Actually, Vernon Robbins introduced socio-rhetorical interpretation into New Testament studies back in 1984, and Ben Witherington's more recent attempts to co-opt the term for what he does are much different. Robbins wrote a basic introduction to socio-rhetorical criticism back in 1996 (Exploring the Texture of Texts), but he has updated the approach in ...


2

It is sometimes hard to discern material from the Elohist source apart from that by the Yahwist source, but in this instance, Norman C. Habel says that the main narrative is usually attributed to the Elohist and that the appendix in verses 22:15-18 appears to belong to the Yahwist (Literary Criticism of the Old Testament, page 56). As the Elohist and the ...


2

Earlier Derivation I have found the phrase "hermeneutics of the letter" in a quote within John Catalano's Francis Lieber: Hermeneutics and Practical Reason (2000) on page 26. On page 24, we find out the quote is an English translation from the German of G. A. Friedrich Ast (1778-1841) in his book Grundlinien der Grammatik, Hermeneutik und Kritik (1808), ...


2

The rule of first mention is suspect to me because of the difficulty in defining "first." It's easy if it just starts in Genesis and proceeds to Revelation, but if one uses the Hebrew ordering of books, then the last book of Old Testament is 2 Chronicles. Furthermore, why not the first in order of authorship? If so, then Job might be the first book ...


2

One Way At present I only have time to outline how I particularly would fit this text with my dispensational view about two categories of resurrection separated by time periods. There are actually two possible ways the verse can fit (or even combining both ideas): The "hour" is not necessarily definite, for it lacks the article (ἔρχεται ὥρα), so "an hour ...


1

μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, not who leave behind the leading ourselves together upon, just as a custom to some, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. rather who call beside, and to so much more as much as you all look at the day approaching. The next clause gives the ...


1

Christopher D. Stanley says in As it is Written, pages 30-31, the term 'allusion' is used for a figure of speech that makes indirect extra-textual references but has been and remains notoriously difficult to define in specific terms. He cites C. Hugh Holman in A Handbook to Literature, one of the standard handbooks of literary study, as defining allusion ...


1

The Idea in Brief The dispensational hermeneutic provides for the plain and normal interpretation of Scripture. For example, Martha had echoed the words of Jesus in when she acknowledged that Lazarus would be raised “on the last day” (John 11:24). That is, Martha was alluding to what Jesus had taught earlier in John 5:28-29, which pointed to an “hour” when ...


1

Whether or not there was a formal Matthean Community, I think it is reasonable to speak of a "Matthean Community" because the Gospel seems to have been unknown to the authors of Luke and John, suggesting a community isolated from broader Christianity. If it can be shown that the author of Luke did know of Matthew's Gospel, as Dennis R. MacDonald has sought ...


1

Hermeneutics is the art and science of interpretation, particularly of sacred texts. Anagogical hermeneutics is an interpretation that looks for the primary vision or experience underlying the text. Dante used this term in his letter to Can Grande della Scala, describing a fourfold process of interpretation that he said was needed to understand his Divine ...


1

Wikipedia defines eisegesis as the process of interpreting a text or portion of text in such a way that the process introduces one's own presuppositions, agendas, or biases into and onto the text. This is commonly referred to as reading into the text. Randall Price puts it a little differently in The Secrets of the Dead Sea Scrolls, page 83, where he ...


1

I'll answer this question without discussing variants Johanine prologue. Historically there are four distinctive readings of the prologue, Sabellius who distinguish the three divine persons functionally. Samosata who distinguish the impersonal Logos from the personal Son. Arius who distinguish the unbegotten God from the begotten God. St. Athanasius who ...


1

As noted on this question, one option is that "us" may simply be a usage of the Royal "we" - basically God is talking to himself and it is simply a turn of phrase. More likely however is that "us" here refers to God and the Holy Spirit noted in Genesis 1:2 Now the earth was without shape and empty, and darkness was over the surface of the watery deep, ...



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