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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. ...


9

History The Hebrew and Greek terms for 'messenger' do have this natural overlap, and can cause contention in translation. The Latin Vulgate was the first translation which tried to separate the word into divine and human, by transliterating the Greek term αγγελος to create the Latin angelus for divine messengers, and 'translating' it properly for human ...


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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 ...


6

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

A very important first-century Christian writing is the Didache (Didache ton apostolon), ‘The Teaching of the Apostles’ = subsequently ‘The Teaching of the Twelve Apostles’. The first 6 chapters form a group usually designated Duae Viae, which most scholars see as pre-Christian. The next 5 chapters contain instructions for community services and prayers, ...


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

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

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 ...


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 ...


2

These sections of scripture belong to a specific genre known as Apocalypse (lit. ἀποκάλυψις: uncovering), and so should be interpreted in line with the conventions of apocalyptic literature. That's not to say that the two are always directly analogic to one another, but rather that their form and conventions will be similar. Related reading Common features ...


2

GRK: δυσφημούμενοι παρακαλοῦμεν ὡς περικαθάρματα NAS: when we are slandered, we try to conciliate; we have become KJV: Being defamed, we intreat: we are made INT: slandered we entreat as [the] refuse Although the Greek word is used elsewhere in this form, traditionally meaning to exhort or urge, conciliation seems to make th most sense here. After a ...


1

The earliest known Christian texts belong to a family known as the Apostolic Fathers, which covers all authors who had lived during the Apostolic era and usually had a direct link with one or more of the Apostles. As Dick Harfield has noted in his answer, the two earliest sources among these are the Didache and the First Epistle of Clement. There are free ...


1

I think part of this requires knowledge of the semantics and rhetoric, both used in the original and by the translators into English. This may just be amplificative repetition, with 'dreams' and 'visions' being substantive synonyms varied for style. On the other hand, a difference is that 'dreams' are sleeping and 'visions' are waking, with a potential ...


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

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

Purpose of the parable The story of the rich man and Lazarus appears in Luke's Gospel directly following the parable of the Unjust Steward, demonstrating by association and by its content that the purpose was to warn against the love of wealth. As a footnote to this story, the New American Bible (NAB) says: 12 The parable of the rich man and Lazarus ...


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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

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, ...


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 ...



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