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Religions of the Ancient Mediterranean » Interpreting the Jewish scriptures in Paul’s time (NT 2.10)(Philip A. Harland)
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Among these styles or methods of interpretation were: 1) Midrash, 2) Pesher, 3)
Allegory, and 4) Typology. There are times when a number of methods are employed
at once, and the lines between these modes of interpretation can be blurry, I
should add. It is the modern scholar that speaks in these clear-cut terms more
so than the ancient intepreter; nonetheless there are times when, for instance,
Paul explicitly says he is putting forward an “allegory” (Gal 4:24) or when an
author of Daniel or of one of the Dead Sea scrolls repeatedly speaks of his
“pesher” of a particular prophetic writing.
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Moses was high on drugs: Israeli researcher
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High on Mount
Sinai, Moses was on psychedelic
drugs when he heard God deliver the Ten Commandments, an Israeli researcher
claimed in a study published this week.Such mind-altering substances formed an integral
part of the religious rites of Israelites in biblical
times, Benny Shanon, a professor of cognitive psychology at the Hebrew
University of Jerusalem wrote in the Time and Mind journal of philosophy."As far Moses on Mount Sinai is concerned, it was either a supernatural
cosmic event, which I don't believe, or a legend, which I don't believe either,
or finally, and this is very probable, an event that joined Moses and the people
of Israel under the effect of narcotics," Shanon told Israeli public radio on
Tuesday.Moses was probably also on drugs when he saw the "burning
bush," suggested Shanon, who said he himself has dabbled with such
substances.
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Messiah and the Hebrew Bible, The | Journal of the Evangelical Theological Society | Find Articles at BNET
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The Pentateuch is a single book with a single purpose. First, it is important to
show that the whole of the Pentateuch (from Genesis to Deuteronomy) was intended
to be read as a single book with a distinct purpose, focus, and message. That is
to say, the Pentateuch had an author, and its author had a purpose in writing
this great literary work. The Pentateuch is about something. What this means is
that the whole of the Pentateuch has a definite shape and structure. It is not
haphazardly thrown together. It is not merely a diary of events. It is not a
hodgepodge of early documents. To me this has been the most beguiling feature of
the Documentary Hypothesis-its complete disregard of and disdain for the text as
we now have it. -
A central theme of the Pentateuch is the land.
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Messiah and the Hebrew Bible, The | Journal of the Evangelical Theological Society | Find Articles at BNET
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The prophetic critique of Israel's faith
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Nevertheless, as in the prophetic books, there is also a message of hope to be
found in the Pentateuch. Like the prophets, it is a message centered on a coming
king - 2 more annotations...
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Messiah and the Hebrew Bible, The | Journal of the Evangelical Theological Society | Find Articles at BNET
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The question of the Messiah and the Hebrew Bible "could be a defining moment for
evangelical scholarship and ultimately for the Church's view of the way we
regard Scripture." Dr.
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Messiah and the Hebrew Bible, The | Journal of the Evangelical Theological Society | Find Articles at BNET
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-Assumption 1: The meaning of any one messianic prophecy is not immediately
transparent. There is a need for some kind of translation of what is said in the
OT into what is seen in the NT. For Hengstenberg it meant a "spiritual"
interpretation-a looking to the NT for clues to the OT's meaning. Another word
for this is typology. In any event, for Hengstenberg, the NT held the key to the
meaning of the OT.-Assumption 2: The messianic meaning of the OT consists of the predictive
nature of its prophecy. To be messianic, the OT must accurately predict the
historical events in the life of Jesus. We thus judge the messianic intent of
the OT by indexing it to the picture of Jesus in the Gospels. Once again, the NT
holds the key to the meaning of the OT.-Assumption 3: The value of the messianic prophecies in the OT is largely
apologetic. To the extent that an OT passage proves to be messianic and thus
predictive of the life of Jesus, it shows that Christianity, or the gospel, is
true. This is the argument from prophecy. In actual fact, this legacy goes back
to the apologists in the early church. It is to Hengstenberg, however, that the
credit must go for reviving this concern. In saying this is one of the legacies
of Hengstenberg, I am not saying it remains, at present, a productive use of
messianic prophecy. Hengstenberg did not convince many even of his own
evangelical colleagues
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