DOCSLIB.ORG

ENOCH in JEWISH and EARLY CHRISTIAN TRADITION the Enigmatic Reference to Enoch in Gen 5:24 Produced a Welter of Speculation Abou

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ENOCH in JEWISH and EARLY CHRISTIAN TRADITION the Enigmatic Reference to Enoch in Gen 5:24 Produced a Welter of Speculation Abou CHAPTER THREE ENOCH IN JEWISH AND EARLY CHRISTIAN TRADITION The enigmatic reference to Enoch in Gen 5:24 produced a welterof speculation about his person and a range of literature attributed to him.1 The reference in Genesis already suggests that at the time ofthe redaction of this chapter during the Exilic period speculation about Enoch was well established. The allusion to the 365 days of the yearin the number of years of his life hints at calendrical wisdom, which was to be such an important component of Enoch’s character in later Jew- ish tradition, as is evident in a late summary such as Pirkei de-Rabbi Eliezer (9a). The discovery of the Enoch fragments from Qumran have improved our insight in the wide range of speculation about the figure of Enoch in ancient Judaism.2 The literature attributed to Enoch is found in a variety offorms. Our knowledge of its early appearance has been transformed by the discovery of the fragments from Cave 4 at Qumran, many of which correspond to what we now know as 1 Enoch. The apocalypse—or better apocalypses, as there is a collection of different material from different dates—is extant in its complete version in Ethiopic. Thechap- ters 37–71 which speak of the Son of man anD Enoch’s identification with this heavenly figure appear not to have been known at Qumran, while another Enochic work, the Book of the Giants,3 has been founD among the manuscripts. The legend about Enoch’s righteousness, wisdom, and enigmatic end, are all used as convenient biblical pegs on which to hang a vast array of apocalyptic information about astronomy, eschatology and paraenesis. The Enochic apocalypse differs from many others inthe 1 For earlier discussions of the Enochic traditions see Nickelsburg I Enoch; Rowland, ‘Enoch’; Grelot, ‘legende d’Henoch’; Hirsch, ‘Enoch’; Jansen, Henochgestalt; Ginzberg, Legends, 5; Milik, Books of Enoch; Odeberg, ‘Enoch’; Pfeiffer, Exercitatio; VanderKam, Growth; idem, ‘Enoch Traditions’; Himmelfarb, ‘Report on Enoch’; Kvanvig, Roots; VanderKam and Adler, Jewish Apocalytic; Orlov, Enoch-Metatron Tradition. On the persistence of Enoch traditions in the Kabbala, see Idel, Messianic Mystics, 85–94. 2 Cf. Boccaccini, Origins. 3 See Stuckenbruck, Book of Giants. 34 chapter three extent of the speculative material which is related to the Enoch legend: astronomical, calendrical and heavenly matters. The material contained in 4 Ezra makes an interesting comparison as speculative interest is minimal with more questions raised about the human condition than answers given, even allowing for the eschatological visions in the later chapters. Of the other texts attributed to Enoch, the Slavonic Apocalypse (2 Enoch) consists of a heavenly ascent followed by a last testament from Enoch after his brief return to earth. In the much later (sixth century?) Hebrew Apocalypse of Enoch also called ‘Sefer Hekhalot’ (3 Enoch), the ascent to heaven and the transformation of Enoch into an exalted angel is followed by a plethora of complex angelological descriptions capped by various brief eschatological predictions. Much of the Enochic material has been preserved by Christian scribes—the Ethiopic Apocalypse forms part of the biblical canon of the Ethiopian Church—and reflects an ongoing interest in apocalyptic thought and literature in Christianity. The Greek and Aramaic Interpretations of Genesis 5:24 What follows traces the contours of these traditions. The clear bifur- cation of the speculative interest will be outlined, using the targumic traditions as a guide to the contrasting opinions that emerged in Jew- ish traditions. We start with a comparison of the Hebrew and Greek versions of Gen 5:24: MT LXX Καὶ εὐηρέστησεν Ενωχ ויתהלך חנוך τῷ θεῷ את האלהים καὶ οὐχ ηὑρίσκετο ואיננו ὅτι μετέθηκεν αὐτὸν ὁ θεός כי לקח אתו אלהים A comparison between the Hebrew and Greek of Gen 5:24 already suggests a modicum of interpretation.4 Enoch’s walking with God has been ואיננו has become pleasing in God’s sight and the enigmatic expanded to indicate his ‘translation’. The author of Hebrews clearly 4 Cf. 2 Kgs 2:11; Wis 4:10; Heb 11:4–6..
Load more

Recommended publications
  • The Identification of “The Righteous” in the Psalms of Solomon(Psssol1))
    DOI: https://doi.org/10.28977/jbtr.2011.10.29.149 The Identification of “the Righteous” in the Psalms of Solomon / Unha Chai 149 The Identification of “the Righteous” in the Psalms of Solomon(PssSol1)) Unha Chai* 1. The Problem The frequent references to “the righteous” and to a number of other terms and phrases2) variously used to indicate them have constantly raised the most controversial issue studied so far in the Psalms of Solomon3) (PssSol). No question has received more attention than that of the ideas and identity of the righteous in the PssSol. Different views on the identification of the righteous have been proposed until now. As early as 1874 Wellhausen proposed that the righteous in the PssSol refer to the Pharisees and the sinners to the Sadducees.4) * Hanil Uni. & Theological Seminary. 1) There is wide agreement on the following points about the PssSol: the PssSol were composed in Hebrew and very soon afterwards translated into Greek(11MSS), then at some time into Syriac(4MSS). There is no Hebrew version extant. They are generally to be dated from 70 BCE to Herodian time. There is little doubt that the PssSol were written in Jerusalem. The English translation for this study is from “the Psalms of Solomon” by R. Wright in The OT Pseudepigrapha 2 (J. Charlesworth, ed.), 639-670. The Greek version is from Septuaginta II (A. Rahlfs, ed.), 471-489; G. W. E. Nickelsburg, Jewish Literature between the Bible and the Mishnah, 203-204; K. Atkinson, “On the Herodian Origin of Militant Davidic Messianism at Qumran: New Light From Psalm of Solomon 17”, JBL 118 (1999), 440-444.
    [Show full text]
  • From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
    The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord.
    [Show full text]
  • The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha
    The Greatest Mirror Heavenly Counterparts in the Jewish Pseudepigrapha Andrei A. Orlov On the cover: The Baleful Head, by Edward Burne-Jones. Oil on canvas, dated 1886– 1887. Courtesy of Art Resource. Published by State University of New York Press, Albany © 2017 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission in writing of the publisher. For information, contact State University of New York Press, Albany, NY www.sunypress.edu Production, Dana Foote Marketing, Fran Keneston Library of Congress Cataloging-in-Publication Data Names: Orlov, Andrei A., 1960– author. Title: The greatest mirror : heavenly counterparts in the Jewish Pseudepigrapha / Andrei A. Orlov. Description: Albany, New York : State University of New York Press, [2017] | Includes bibliographical references and index. Identifiers: LCCN 2016052228 (print) | LCCN 2016053193 (ebook) | ISBN 9781438466910 (hardcover : alk. paper) | ISBN 9781438466927 (ebook) Subjects: LCSH: Apocryphal books (Old Testament)—Criticism, interpretation, etc. Classification: LCC BS1700 .O775 2017 (print) | LCC BS1700 (ebook) | DDC 229/.9106—dc23 LC record available at https://lccn.loc.gov/2016052228 10 9 8 7 6 5 4 3 2 1 For April DeConick . in the season when my body was completed in its maturity, there imme- diately flew down and appeared before me that most beautiful and greatest mirror-image of myself.
    [Show full text]
  • 59 ELIJAH LORE and the ENOCH METATRON NARRATIVE of 3 ENOCH I – INTRODUCTION the Enigmatic Enoch/Metatron Narrative, Included I
    ARAM, 20 (2008) 59-76. doi: 10.2143/ARAM.20.0.2033120D. ARBEL 59 ELIJAH LORE AND THE ENOCH METATRON NARRATIVE OF 3 ENOCH Dr. DAPHNA ARBEL (University of British Columbia) I – INTRODUCTION The enigmatic Enoch/Metatron narrative, included in 3 Enoch of the Hekhalot and Merkavah literature, draws together threads inherited from a broad range of previous sources to weave a new narrative in which the human/ angelic figure Enoch/Metatron plays a central role. 1 Among these sources two central streams of traditions are pivotal: early Enochic traditions concerning Enoch, and rabbinic traditions, concerning the angel Metatron. Key studies have analyzed thematic and conceptual connections between these early Enochic and rabbinic traditions and 3 Enoch, as well as the channels through which the authors of 3 Enoch came to know them.2 In contrast, not much scholarly attention has been paid to the ambiguity inherent in the new literary construction of the Enoch /Metatron narrative, and the manner in which it characterizes its main protagonist. The narrative integrates, alters, and harmo- nizes themes and images rooted in the early Enochic and rabbinic traditions in a way that seems neither predictable nor traditional. Hence, questions related 1 3 Enoch or Sefer Hekhalot, is included in P. Schäfer, Synopse zur Hekhalot Literatur in col- laboration with M. Schlüter and H.G. von Mutius (Tübingen: Mohr Siebeck, 1981) sections 1- 79. A German translation of 3 Enoch with text-critical notes has been provided by P. Schäfer and K. Herrmann, Übersetzung der Hekhalot-Literatur, vol. 1:1-82 (Tübingen: Mohr-Siebeck, 1995).
    [Show full text]
  • The Book of Enoch (1 Enoch) the Book of the Secrets of Enoch (2 Enoch) the Hebrew Book of Enoch (3 Enoch)
    THE BOOKS OF ENOCH The Book of Enoch (1 Enoch) The Book of the Secrets of Enoch (2 Enoch) The Hebrew Book of Enoch (3 Enoch) AND OTHER APOCRYPHA OF THE OLD TESTAMENT 1 3rd Edition - April 2010 INDEX THE BOOK OF ENOCH ( 1 ENOCH ) page 4 THE BOOK OF THE SECRETS OF ENOCH ( 2 ENOCH ) page 53 THE HEBREW BOOK OF ENOCH ( 3 ENOCH ) page 70 Other Apocrypha VITA ADAE ET EVAE ( Latin Life of Adam and Eve ) page 104 APOCALYPSIS MOSIS ( Greek Life of Adam and Eve ) page 112 THE SLAVONIC LIFE OF ADAM AND EVE page 120 THE APOCALYPSIS OF ADAM page 123 THE TESTAMENT OF ADAM page 128 THE APOCALYPSE OF ABRAHAM page 153 THE TESTAMENT OF ABRAHAM page 145 THE TESTAMENT OF ISAAC page 160 THE TESTAMENT OF JACOB page 167 THE LADDER OF JACOB page 173 THE ASSUMPTION OF MOSES page 177 THE BOOK OF JUBILEES page 185 2 3 THE BOOK OF ENOCH THE INTRODUCTION ( From Wikipedia ) The Book of Enoch (also 1Enoch) is an ancient Jewish religious work, ascribed to Enoch, the great- BOOK OF ENOCH grandfather of Noah. It is not regarded as scripture by Jews or any Christian group, apart from the translation by M. Knibb of the Ethiopian text in the Ethiopian Orthodox Church, which to this day regards it to be canonical. S.O.A.S. Library at the University of London. Western scholars currently assert that its older sections (mainly in the Book of the Watchers) date from about 300 BC and the latest part (Book of Parables) probably was composed at the end of the 1st century BC.
    [Show full text]
  • Seper Hekhalot (3 Enoch)
    SEPER HEKHALOT (3 ENOCH) Sefer Hekhalot, or as it became known: J Enoch, is probably the best known Hekhalot text. Odeberg's famous edition of the book, which also contains an English translation and commentary, made the book available to the scholarly world. In spite of all its deficiencies, 1 Odeberg's edition has done justice to the subject, and in many cases his commentary and long introduction contain interesting and valuable material. 5 efer Hekhalot is the longest and most complex of the Hekhalot writings, and by the manner in which it fuses together a number of esoteric traditions it can be viewed as a romance or grand summary of the Jewish apocalyptic and mystical traditions. Although it is clear that the book draws its material from a variety of sources, it is not always possible to identify them and to assess the special manner in which the book uses them. Even in the case of the Hekhalot material incorporated in the book it is not always easy to show where it derived from. From the manner in which the writer, or compiler, of the book put his material together we may conclude that it is not an original work, as for example Hekhalot Rabbati or even Sefer Ha-Razim are. In fact, Sefer Hekhalot fuses traditions together in a rather artificial way, and one is justified in characterizing it as an eclectic composition. In addition, the writer, or compiler, of the book used his terminology in a rather loose, even careless, manner, and the reader sometimes wonders at the degree of literary degeneration the Hekhalot literature has reached with Sefer Hekhalot.
    [Show full text]
  • Me†A†Ron Narrative of 3 Enoch and Ezekiel 28
    “Seal of Resemblance, Full of Wisdom, and Perfect in Beauty”: The Enoch/ Me†a†ron Narrative of 3 Enoch and Ezekiel 28 Daphna Arbel University of British Columbia I Introduction One of the most intriguing narratives in the Hekhalot and Merkavah (HM) literature is the account of Enoch/Me†a†ron, included in an elaborated form in 3 Enoch.1 This 1For the text of 3 Enoch, see Peter Schäfer, ed., Synopse zur Hekhalot-Literaturr (in collabora- tion with M. Schlüter and H. G. von Mutius; TSAJ 2; Tübingen: Mohr Siebeck, 1981) §§1–80; the Enoch/Me†a†ron narrative is in §§1–20. A German translation of 3 Enoch with text-critical notes has been provided by Peter Schäfer and Klaus Herrmann, Übersetzung der Hekhalot-Literatur (4 vols.; TSAJ 46; Tübingen: Mohr Siebeck, 1995) 1:1–82. The English translation of 3 Enoch used here is that of Philip S. Alexander, “3 (Hebrew Apocalypse of) Enoch,” OTP 1:223–315; another English translation maybe foundin Hugo Odeberg, The Hebrew Book of Enoch or Third Enoch (Cambridge: Cambridge University Press, 1928; repr., New York: Ktav, 1973). On 3 Enoch in the context of the HM literature, see Alexander, “3 (Hebrew Apocalypse of) Enoch”; idem, “The Historical Setting of the Hebrew Book of Enoch,” JJS 28 (1977) 156–80; Vita Daphna Arbel, Beholders of Divine Secrets: Mysticism and Myth in the Hekhalot and Merkavah Literature (Albany: State University of New York Press, 2003) 97–102; Rachel Elior, The Three Temples: On the Emergence of Jewish Mysticism (trans. David Louvish; Oxford: Littman Library of Jewish Civilization, 2004); Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism (AGJU 14; Leiden: Brill, 1980) 191–208; Nathaniel Deutsch, Guardians of the Gate: Angelic Vice Regency in Late Antiquity (Brill’s Series in Jewish Studies 22; Leiden: Brill, 1999) 27–77; David J.
    [Show full text]
  • Melchizedek Legend of 2 (Slavonic) Enoch
    JSJ/209(DS)/Orlov/23-38 1/26/00 8:33 AM Page 23 MELCHIZEDEK LEGEND OF 2 (SLAVONIC) ENOCH ANDREI ORLOV Marquette University, Milwaukee, WI USA Contemporary scholarship does not furnish a consensus concerning the possible provenance of 2 (Slavonic) Enoch.1 In the context of ambig- uity and uncertainty of cultural and theological origins of 2 Enoch, even distant voices of certain theological themes in the text become very 1 On different approaches to 2 Enoch see: I. D. Amusin, Kumranskaja Obshchina (Moscow: Nauka, 1983); F. Andersen, “2 (Slavonic Apocalypse of ) Enoch,” The Old Testament Pseudepigrapha (ed. J. H. Charlesworth; New York: Doubleday, 1985 [1983]) 1. 91-221; G. N. Bonwetsch, Das slavische Henochbuch (AGWG, 1; Berlin: Weidmannsche Buchhandlung, 1896); G. N. Bonwetsch, Die Bücher der Geheimnisse Henochs: Das sogenannte slavische Henochbuch (TU, 44; Leipzig, 1922); C. Böttrich, Weltweisheit, Menschheitsethik, Urkult: Studien zum slav- ischen Henochbuch (WUNT, R.2, 50; Tübingen: Mohr, 1992); C. Böttrich, Das slavische Henochbuch (Gütersloh: Gütersloher Verlaghaus, 1995); C. Böttrich, Adam als Mikrokosmos: eine Untersuchung zum slavischen Henochbuch (Frankfurt am Main: Peter Lang, 1995); R. H. Charles, and W. R. Morfill, The Book of the Secrets of Enoch (Oxford: Clarendon Press, 1896); J. H. Charlesworth, “The SNTS Pseudepigrapha Seminars at Tübingen and Paris on the Books of Enoch (Seminar Report),” NTS 25 (1979) 315-23; J. H. Charlesworth, The Old Testament Pseudepigrapha and the New Testament. Prolegomena for the Study of Christian Origins (SNTSMS, 54; Cambridge: Cambridge University Press, 1985); J. Collins, “The Genre of Apocalypse in Hellenistic Judaism,” Apocalypticism in the Mediterranean World and the Near East (ed.
    [Show full text]
  • THE LETTER of JUDE's USE of 1 ENOCH: the BOOK of the WATCHERS AS SCRIPTURE LAWRENCE HENRY VANBEEK Submitted in Accordance with T
    THE LETTER OF JUDE'S USE OF 1 ENOCH: THE BOOK OF THE WATCHERS AS SCRIPTURE by LAWRENCE HENRY VANBEEK submitted in accordance with the requirements for the Degree of DOCTOR OF THEOLOGY in the subject of NEW TESTAMENT at the UNIVERSITY OF SOUTH AFRICA PROMOTER: Professor J. E. BOTHA November 1997 I declare that The Letter ofJude's Use Of I Enoch: The Book Of The Watchers is my own work and that all of the sources that I have used or quoted have been indicated or acknowledged by means of complete references. /f/ri.ll~ Lawrence Henry VanBeek Preface This thesis attempts to show that I Enoch: The Book of the Watchers (BW) was authoritative and therefore canonical literature for both the audience of Jude and for its author. To do this the possibility of some fluctuation in the third part of the canon until the end of the first century AD for groups outside of the Pharisees is examined; then three steps are taken showing that: I. Jubilees and the Qumran literature used BW and considered it authoritative. The Damascus Document and the Genesis Apocryphon both alluded to BW. Qumran also used Jubilees which used BW. 2. The New Testament used BW in several places. The most obvious places are Jude 6, 14 and 2 Peter 2: 4. Jude in particular used a quotation formula which other New Testament passages used to introduce authoritative literature. 3. The Apostolic and Church Fathers recognized that Jude used BW authoritatively. The final chapter deals with the specific arguments of R.
    [Show full text]
  • Hebrew Bible and Ancient Israel
    Hebrew Bible and Ancient Israel Seeking Knowledge: The Intellectual Project of Volume Apocalypticism in Cultural Context Carol A. Newsom Editorial Introduction – Matthew Goff A Blessed Rage for Order. Apocalypticism, Esoteric Revelation, and the Cultural Politics of Knowledge in the Hellenistic Age – Matthew Neujahr Babylonian Scribalism and the Production of Apocalypses and Related Early Jewish Texts – Alex P. Jassen Scribes, Visionaries, and Prophets. On the Place of Apocalyptic in the History of Prophecy – Jean-Sébastien Rey Knowledge Hidden and Revealed. Ben Sira between Wisdom and Apocalyptic Literature – Kelley Coblentz Bautch Spatiality and Apocalyptic Literature – Jonathan Ben-Dov Apocalyptic Temporality. The Force of the Here and Now – New Projects Bronson Brown-deVost, Scripta Qumranica Electronica (–) – Mohr Siebeck Hebrew Bible and Ancient Israel Hebrew Bible and Ancient Israel Herausgegeben von Gary N. Knoppers (Notre Dame IN), Oded Lipschits Edited by Gary N. Knoppers (Notre Dame IN), Oded Lipschits (Tel Aviv), Carol A. Newsom (Atlanta GA) und Konrad Schmid (Zürich) (Tel Aviv), Carol A. Newsom (Atlanta GA), and Konrad Schmid (Zürich) Redaktion: Phillip Michael Lasater (Zürich) Redaction: Phillip Michael Lasater (Zürich) Die Annahme zur Veröffentlichung erfolgt schriftlich und unter dem Vor - Hebrew Bible and Ancient Israel publishes only invited articles. Submission of behalt, dass das Manuskript nicht anderweitig zur Veröffentlichung angeboten a paper will be held to imply that it contains original unpublished work and is wurde. Mit der Annahme zur Veröffentlichung überträgt der Autor dem Verlag not being submitted for publication elsewhere. All articles are refereed by das ausschließliche Verlagsrecht für die Publikation in gedruckter und elektro- specialists. Acceptance for publication will be given in writing.
    [Show full text]
  • Pseudepigrapha Bibliographies
    0 Pseudepigrapha Bibliographies Bibliography largely taken from Dr. James R. Davila's annotated bibliographies: http://www.st- andrews.ac.uk/~www_sd/otpseud.html. I have changed formatting, added the section on 'Online works,' have added a sizable amount to the secondary literature references in most of the categories, and added the Table of Contents. - Lee Table of Contents Online Works……………………………………………………………………………………………...02 General Bibliography…………………………………………………………………………………...…03 Methodology……………………………………………………………………………………………....03 Translations of the Old Testament Pseudepigrapha in Collections…………………………………….…03 Guide Series…………………………………………………………………………………………….....04 On the Literature of the 2nd Temple Period…………………………………………………………..........04 Literary Approaches and Ancient Exegesis…………………………………………………………..…...05 On Greek Translations of Semitic Originals……………………………………………………………....05 On Judaism and Hellenism in the Second Temple Period…………………………………………..…….06 The Book of 1 Enoch and Related Material…………………………………………………………….....07 The Book of Giants…………………………………………………………………………………..……09 The Book of the Watchers…………………………………………………………………………......….11 The Animal Apocalypse…………………………………………………………………………...………13 The Epistle of Enoch (Including the Apocalypse of Weeks)………………………………………..…….14 2 Enoch…………………………………………………………………………………………..………..15 5-6 Ezra (= 2 Esdras 1-2, 15-16, respectively)……………………………………………………..……..17 The Treatise of Shem………………………………………………………………………………..…….18 The Similitudes of Enoch (1 Enoch 37-71)…………………………………………………………..…...18 The
    [Show full text]
  • A Discourse Analysis of the Use of Psalm 8:4-6 in Hebrews 2:5-9
    JETS 49/2 (June 2006) 235–46 A DISCOURSE ANALYSIS OF THE USE OF PSALM 8:4–6 IN HEBREWS 2:5–91 george h. guthrie and russell d. quinn* In the fall of 2001, at the annual meeting of the Institute for Biblical Research, Stanley Porter presented a plenary address entitled “Develop- ments in Greek Linguistics and New Testament Study.” A subtext for the presentation might have read, “The Lack of Developments in the Use of Greek Linguistics in New Testament Study.” In part, Porter decried the lack of in- corporation of the practice of discourse analysis in the day-to-day task of most NT scholars, this in spite of recent advances in the field. What we need, Porter suggested, is more work demonstrating the practical fruit of discourse analysis when applied to specific conundrums of NT exegesis and interpretation. In this article, we wish to address an issue of interpretation that begs for the incorporation of discourse analysis as a means to its answer. That inter- pretive question has to do with the use of Ps 8:4–6 in Heb 2:5–9. We chose this text in part for the practical implications of its interpretation in current translation work, recognizing that several translations have opted for a thoroughgoing anthropological rendering of the text.2 The question of how one translates the quotation of Psalm 8 at this point hits near what, for most of us, is the day-to-day task of interpreting, translating, and teaching portions of the NT. Therefore, we offer this brief study as a suggestion con- cerning the need for discourse analysis in addressing such passages.
    [Show full text]