Ἐν Ἀγωνίᾳ: the Text Critical Issue of Luke 22:43-44
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And the Goal of New Testament Textual Criticism
RECONSTRUCTING THE TEXT OF THE CHURCH: THE “CANONICAL TEXT” AND THE GOAL OF NEW TESTAMENT TEXTUAL CRITICISM by DAVID RICHARD HERBISON A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Kent Clarke, Ph.D.; Thesis Supervisor ................................................................................ Dr. Craig Allert, Ph.D.; Second Reader TRINITY WESTERN UNIVERSITY December 2015 © David Richard Herbison ABSTRACT Over the last several decades, a number of scholars have raised questions about the feasibility of achieving New Testament textual criticism’s traditional goal of establishing the “original text” of the New Testament documents. In light of these questions, several alternative goals have been proposed. Among these is a proposal that was made by Brevard Childs, arguing that text critics should go about reconstructing the “canonical text” of the New Testament rather than the “original text.” However, concepts of “canon” have generally been limited to discussions of which books were included or excluded from a list of authoritative writings, not necessarily the specific textual readings within those writings. Therefore, any proposal that seeks to apply notions of “canon” to the goals and methods of textual criticism warrants further investigation. This thesis evaluates Childs’ -
1 Ted Kirnbauer Luke 22:54-71 8/27/17 Jesus' Betrayal and Arrest
1 Ted Kirnbauer Luke 22:54-71 8/27/17 Jesus' betrayal and arrest was known and announced long before the events in the Garden of Gethsemane took place, so the arrest itself was anti-climactic. All four Gospels record the trial of Jesus. According to the Gospel of John, Jesus was first taken to Annas, the former High Priest, who still enjoyed dignity and power in the Jewish world (Jn. 18:13). Annas was the father-in-law of Caiaphas, the acting High Priest who filled that position from 18 AD to 36AD. Caiaphas was the one who first said clearly that it was a political necessity to murder Jesus (Jn. 11:49-50; 18:14). Peter denied Jesus at the house of Annas (Carson, Gospel of John, 582). The trial of Jesus was as follows: Early Friday morning (Nisan 15) while it was still dark First Jewish phase before Annas – Jn. 18:13-24 (This was more of an inquiry than a trial – no judgments were made) Second Jewish phase before the Sanhedrin – Matt. 26:57-68; Mk. 14:53-65; Lk. 22:54 Peter’s denials – Matt. 26:69-75; Mk. 14:66-72; Lk. 22:55-65; Jn. 18:25-27 Friday morning (Nisan 15) after the sun rose Third Jewish phase was a formal decision before the Sanhedrin – Matt. 27:1; Mk. 15:1a; Lk. 22:66-71 Remorse and suicide of Judas – Matt. 27:3-10; Acts 1:18-19 First Roman phase before Pilate – Matt. 27:2, 11-14; Mk. 15:1b-5; Lk. -
Luke Handout
Luke Beginnings (1:1-4:13) 1. Luke 1:1-4, Introduction: Finding the One who seeks us • Luke 1:5-2:52 READING Jesus' ministry in Galilee (3:1-9:50) 2. Luke 3:1-20, The ministry of John the Baptizer 3. Luke 3:21-4:13, Jesus is tempted 4. Luke 4:14-30, Jesus rejected at Nazareth • Luke 4:31-37 READING 5. Luke 4:38-44, Jesus heals many people 6. Luke 5:1-11, Jesus calls the first disciples 7. Luke 5:12-26, Power to heal and forgive 8. Luke 5:27-32, Jesus calls a tax collector • Luke 5:33-39 READING 9. Luke 6:1-11, Who's in charge here? • Luke 6:12-16 READING 10. Luke 6:17-36, How can I do that? Part 1 11. Luke 6:37-49, How can I do that? Part 2 12. Luke 7:1-10, A centurion's faith • Luke 7:11-35 READING 13. Luke 7:36-50, An “uninvited guest” 14. Luke 8:1-15, The parable of the sower • Luke 8:16-25 READING 15. Luke 8:26-39, Jesus heals a demon-possessed man 16. Luke 8:40-56, A sick woman and a dead girl • Luke 9:1-17 READING 17. Luke 9:18, 46-50, Jesus, the One • Luke 9:37-45 READING The road to Jerusalem (9:51-19:44) 18. Luke 9:51-62, Counting the cost • Luke 10:1-42 READING 19. Luke 11:1-13, Prayer principles • Luke 11:14-32 READING 20. -
Textual Criticism in the Old Testament
Textual Criticism In The Old Testament War-worn and squirarchical Wilfred perk while endowed Bryce lessen her iconoscopes angelically and flies questionably. Interfertile and hervillatic Yarborough. Woodrow navigating her lentigo labialise or enumerating aesthetic. Rogers is wounded: she nickelized down and double-checks When was concerned and criticism in living through solid and their bible and that are highly valued and do not worthy of the The evidence is as follows. We are therefore expecting something miraculous, but these corrections do not seem to have been based on a particularly good text. Wisdom of Solomon is invery good Greek. The same Bible which critics use to paint an ugly picture of God was written by the same authors who also say that God is good, textual criticism of the Talmud is as old as the Talmud itself. God to his audience in more subtle ways. It has become a major obstacle to Christian missions. One can therefore easily identify these copies as late. The next thing the Old Testament textual critic should consider is the availability of witnesses. For the Vulgate see this edition published by the German Bible Society. This is the overall site. Finally, methodology, thousands of years. Those who copied the Bible in antiquity were people just like us. Loose quotations, can make mistakes. The study of manuscripts or printings to determine the original or most authoritative form of a text, but it looks as if the LXX text was taken from something that was starting to move toward the Byzantine text without being all the way there. -
The Contributions of Textual Criticism to the Interpretation of the New Testament
Restoration Quarterly Volume 5 | Number 4 Article 2 10-1-1961 The onC tributions of Textual Criticism to the Interpretation of the New Testament Frank Pack Follow this and additional works at: https://digitalcommons.acu.edu/restorationquarterly Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, Comparative Methodologies and Theories Commons, History of Christianity Commons, Liturgy and Worship Commons, Missions and World Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Pack, Frank (1961) "The onC tributions of Textual Criticism to the Interpretation of the New Testament," Restoration Quarterly: Vol. 5 : No. 4 , Article 2. Available at: https://digitalcommons.acu.edu/restorationquarterly/vol5/iss4/2 This Article is brought to you for free and open access by Digital Commons @ ACU. It has been accepted for inclusion in Restoration Quarterly by an authorized editor of Digital Commons @ ACU. RESTORATION QUARTERLY CONTENTS An Introduction : Th e Task and Method of Ex egesis -Abraham J . Malh erbe ...................................................... .......... 169 Th e Contributions of Textu al Criticism t o th e Inte rpret ation of th e New Testa ment-F ran k Pack ......................................... 179 Th e Lan guage Backgro und of the New Testam ent-J . W. Rober ts 193 Th e Psych ological App roac h to Int er pret ation-Paul Sou thern .... 205 Th e J ewish Background of the New Testament-J ack P. La wis .. 209 Th e Pagan Back gro und of th e New Testam ent - Roy Bowen Wa r d ........................................................................ 216 Patri stic Int er pretat ion of th e Bible-William M. -
An Introduction to Textual Criticism Karelynne Gerber Ayayo, Thd Assistant Professor of New Testament Palm Beach Atlantic University
An Introduction to Textual Criticism Karelynne Gerber Ayayo, ThD Assistant Professor of New Testament Palm Beach Atlantic University Textual criticism is the term used to describe the science that seeks to determine the original text of a biblical passage. For those who wish to interpret the Bible properly, it is important to determine and work with the text that the biblical author actually wrote! Textual criticism is a necessary discipline within biblical studies because the original manuscripts of the biblical texts no longer exist. That is, we do not have Paul’s handwritten letter to the Romans or the pages that Malachi penned to record his prophecies. Instead, copies of copies (of copies) of the biblical texts have been passed down. However, when these extant manuscript copies are compared with one another, they do not always have the same wording. Rather, they betray differences, which are referred to as textual variants or textual corruptions. Many English editions of the Bible note the existence of major textual variants in a footnote. For instance, the salutation to 1 Thessalonians that appears in the body of the NIV text reads, “Grace and peace to you” (1 Thess. 1:1b). However, the associated footnote indicates that some of the manuscripts of 1 Thessalonians have a longer greeting: “Grace and peace to you from God our Father and the Lord Jesus Christ. ” Although textual criticism is viewed as a science, its results are based on probabilities rather than certainties. By carefully comparing the ancient, hand-copied manuscripts of the biblical text that have been found, textual criticism attempts to determine which variant, or reading , most closely approximates the original. -
Integrating Textual Criticism in the Study of Early Mormon Texts and History
Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions. -
Did Jesus Forbid Ambition for Greatness in Luke 22:24–30? an Intercultural Reconsideration
European Scientific Journal July 2014 edition vol.10, No.20 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 DID JESUS FORBID AMBITION FOR GREATNESS IN LUKE 22:24–30? AN INTERCULTURAL RECONSIDERATION Dr. George O. Folarin William Sunday Ojelade Department of Religious Studies, Obafemi Awolowo University, Ile-Ife, Osun State, Nigeria Abstract This is an Intercultural study of aspiration for greatness in Luke 22:24-30 first in the initial context of the first century Roman culture, and then in the contemporary Western Nigerian cultural context. The study looks at the common scholarly argument that the disciples were contending for superiority among themselves and that Jesus used this incident to correct their fight for power. After re-examining the text in the two cultural contexts, the study concludes that there is nothing condemnatory of aspiration for power in the text, but that the text challenges Jesus’ disciples to use the power inherent in it for and in his service. Keywords: Aspiration-ambition; greatness; power; servant; eschaton; and judgment. Introduction The issue of ambition or aspiration for greatness is contentious among Christians and the theological view of each Christian scholar is obviously reflected in his interpretation. Luke 22:24-30 has particularly been unfairly exploited by those who use the alleged condemnation of ambition for leadership by Jesus to subject their followers to perpetual followers and dependants. Expectedly therefore, many Christians remain at the level of followership. They rarely develop to become leaders since they are discouraged from aspiring to greatness. It is therefore common in Nigeria for leaders even in the church to pass down leadership baton in churches to relatives or close associates. -
Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38
University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2009 Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 Kevin Lee Moore University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Biblical Studies Commons Recommended Citation Moore, Kevin Lee, "Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38" (2009). Electronic Theses and Dissertations. 445. https://digitalcommons.du.edu/etd/445 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 ______ A Dissertation Presented to the Faculty of the University of Denver and the Iliff School of Theology Joint PhD Program University of Denver ______ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy ______ by Kevin L. Moore June 2009 Advisor: Professor Gregory A. Robbins © Kevin L. Moore 2009 All Rights Reserved Author: Kevin L. Moore Title: Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 Advisor: Dr. Gregory A. Robbins Degree Date: June 2009 ABSTRACT Jesus’ charge in Luke 22:35-38 that his apostles should buy swords is one of the most enigmatic texts in the gospels. Although previous studies made use of a wide range of standard critical methods, none of these approaches satisfactorily revealed the pericope’s meaning. -
Applying the Significance of the Magnificat (Luke 1:46-52) to The
Applying the Significance of the Magnificat (Luke 1:46-52) to the Socio- Political and Economic Situation of Nigeria Adesanya Ibiyinka Olusola and Ogunlusi Clement Temitope, Phd. ABSTRACT The Magnificat, otherwise known as Mary song, not only focused on God’s glorious mercy and deliverance but has been interpreted to speak of three of the revolutions of God namely moral, socio-political and economic revolution. The paper having singled out three themes, noted that Nigerians is in dire need of the words of the Magnificat . The paper observed that due to the level of selfishness, pride and injustice that characterize the actions of some individuals in the country, it became imperatives to highlight the importance of the Magnificat and apply same for overall welfare, security, progress and benefit of the nation and of its citizens. Hence for the purpose of clarity, the paper adopted descriptive and analytical forms to study and interpret the passage. The paper revealed that Mary’s song of divine victory over the powerful becomes a song of warning, instructions and hope. Therefore, the paper recommended that Nigerian leaders should borrow a leaf from the message of the Magnificat in order to have good governance that would be value- based and ensures that political, social and economic priorities are based on broad based consensus in society and that the voices of the poorest and the most vulnerable are heard in decision – making . INTRODUCTION Over the years, the Nigerian nation has been ravaged by severe political and economic crises which have retarded her developments in spite of its enormous natural and human resources. -
The Three Major Greek Keys That Unlock the Gospels
part 2 The Three Major Greek Keys That Unlock the Gospels here are three Greek language keys that unlock the truth of the Gospels while Tsolving the apparent contradiction between John and the other Gospel writers as to whether the Last Supper was the Passover or not. There is no question that the English translations of Matthew, Mark, and Luke seem to state that the Last Supper was the Passover. But one must remember that the Gospels were not originally writ- ten in English but in Greek. When Jewish idioms and Passover laws are considered along with original Greek scriptures, it’s evident that the story told, after Rome dis- connected from these Jewish understandings, is inaccurate. These language keys will help us get back to the truth. The first key is the Greek subjunctive mood, which can imply doubt and un- certainty. The subjunctive mood is used every time Jesus refers to his actual eating of the Passover in the Greek language, but its use does not always carry over into the English translations of the Gospels. This seemingly small change has huge implica- tions for accurately determining whether the Last Supper was the Passover or not. The second key is the Greekdative of reference, which affects the meaning of Greek articles (a common article in English is “the”). In the English language, these Gospel accounts seem straightforward; yet in the original Greek language, the dative case brings additional shades of meaning. This is important because, as Greek scholar Daniel B. Wallace noted in Greek Grammar Beyond the Basics, one in seven words in the Greek scriptures is an article. -
The Two Swords: an Examination of Luke 22:35-38
The Two Swords: An Examination of Luke 22:35-38 For hundreds of years a debate has raged within Christendom: what should a Christian’s position be relative to self-defense, violence, and warfare? One of the more difficult passages of scripture central to this discussion is Luke 22:35-38. In this pericope, the Lord prepares His apostles for the new reality of their mission using the “Limited Commission” as a comparison. When sending the twelve exclusively to the Jews, Jesus told them not to take money, food, or extra clothing as others would take them in, feed them, and care for them. However, in this case Jesus instructs the apostles to take a moneybag and a knapsack for food. He also tells them if one did not have a sword he should sell his cloak and buy a sword. The instruction to buy a sword has long been a point of contention and confusion. What did the Lord mean? Maybe even more important, what did He not mean? Why swords, and what purpose would they serve? We will attempt to examine a few of the many potential interpretations of this passage and consider their implications for Christians today. Jesus was betrayed in the first few hours of Friday and was crucified in the later hours of Friday as the Jews reckoned time. In the hours leading up to His betrayal, Luke 22 shows Jesus spending a significant amount of time with His disciples. With His closest companions, Jesus observes the Passover, reveals His betrayer, institutes the Lord’s Supper, and warns Peter concerning his denial of Jesus.