Deuterocanonical Books in the New Testament
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Developments in New Testament Study
Developments in New Testament Study Arthur Freeman Moravian Theological Seminary Bethlehem, PA February 2, 1994 These materials may be reproduced as long as credit is given. CONTENTS I NEW PERSPECTIVES ............................................................................................... 1 The Intertestamental Period ................................................................................ 2 Essenes .................................................................................................... 2 Pseudepigrapha ....................................................................................... 3 Nag Hammadi, etc................................................................................... 3 Wisdom ................................................................................................... 3 Apocalyptic ............................................................................................. 4 Gnosticism............................................................................................... 5 The New Testament Apocrypha.............................................................. 6 The Research on the Historical Jesus.................................................................. 6 Authorship and Sources of the Gospels .............................................................. 10 Changing Attitudes about the Historical-Critical Method. ................................. 12 Hermeneutical Approaches ................................................................................. 14 II -
Apocrypha on Jesus' Life in the Early Islamic Milieu: from Syriac Into Arabic
Apocrypha on Jesus’ Life in the Early Islamic Milieu: From Syriac into Arabic* Cornelia B. Horn Apocryphal traditions are narratives and stories about figures and events that feature some noticeable relationship to biblical traditions, but that are con- ceived and told in a way that clearly goes beyond the data that is found in the contemporary canonical texts.1 They are central texts and traditions, in which wider circles of Christians expressed their reception of and interaction with the core of the biblical message, that God worked and continued to work in their own history. In the eastern Christian world, apocrypha are often an integral part of traditions comprising hagiography and liturgical traditions as well.2 Apocryphal texts and traditions hold a key position right in the mid- dle and in-between the biblical and patristic writings anywhere in Oriental Christian literature and Christian literature more broadly. Christian literature in Arabic is no exception to this. In fact, Arabic apocrypha play a crucial role in the transmission of Oriental Christian traditions into a world, which in the Middle East from the seventh century onwards was increasingly dominated by a new religion, Islam.3 Christian apocryphal writings constitute a prominent reservoire of traditions that allow the modern researcher to trace connections between developping sacred scriptures beyond the boundaries of religions. At times, the trajectories of such interreligious connections are even traceable with chronological and geographical precision. For the study of the interaction of Christians and Muslims in the framework of apocryphal traditions, Christian Arabic witnesses ought to have a role of * The research and writing of this article occurred in part while I held a Heisenberg Fellowship (GZ HO 5221/1–1) and in part during my tenure as Heisenberg Professor of Languages and Cultures of the Christian Orient at the Martin-Luther-University, Halle-Wittenberg (GZ HO 5221/2–1). -
Wisdom in Daniel and the Origin of Apocalyptic
WISDOM IN DANIEL AND THE ORIGIN OF APOCALYPTIC by GERALD H. WILSON University of Georgia, Athens, Georgia 30602 In this paper, I am concerned with the relationship of the book of Daniel and the biblical wisdom literature. The study draws its impetus from the belief of von Rad that apocalyptic is the "child" of wisdom (1965, II, pp. 304-15). My intent is to test von Rad's claim by a study of wisdom terminology in Daniel in order to determine whether, in fact, that book has its roots in the wisdom tradition. Adequate evidence has been gathered to demonstrate a robust connection between the nar ratives of Daniel 1-6 and mantic wisdom which employs the interpreta tion of dreams, signs and visions (Millier, 1972; Collins, 1975). Here I am concerned to dispell the continuing notion that apocalyptic as ex hibited in Daniel (especially in chapters 7-12) is the product of the same wisdom circles from which came the proverbial biblical books of Proverbs, Ecclesiastes, Job and the later Ben Sirach. 1 I am indebted to the work of Why bray ( 1974), who has dealt exhaustively with the terminology of biblical wisdom, and to the work of Crenshaw (1969), who, among others, has rightly cautioned that the presence of wisdom vocabulary is insufficient evidence of sapiential influence. 2 Whybray (1974, pp. 71-154) distinguishes four categories of wisdom terminology: a) words from the root J:ikm itself; b) other characteristic terms occurring only in the wisdom corpus (5 words); c) words char acteristic of wisdom, but occurring so frequently in other contexts as to render their usefulness in determining sapiential influence questionable (23 words); and d) words characteristic of wisdom, but occurring only occasionally in other OT traditions (10 words). -
Scenes from the Old Testament Susanna and the Elders 6 March
Scenes from the Old Testament Susanna and the Elders 6 March 2016 The Dean of St Edmundsbury Daniel 13 The man that looks on glass, on it may stay his eye Or if he pleaseth, through it pass, and then the heavens espy. The stained glass in St Edmundsbury Cathedral is largely Victorian – good quality, of course; but not the old mediaeval images that throughout Suffolk were destroyed by William Dowsing and his iconoclastic crew in the seventeenth century. They rampaged through village and church, smashing that which was idolatrous to their eyes, seeking the purity of clear glass, unadulterated by corrupting images, to mediate the pure gospel, now revealed in plain English. At the Cathedral one window remains of mediaeval origin. You’ll see it as you enter, straight ahead of you, in the South West corner. The bottom half shows the story of Susanna and the elders, or judges, who falsely accuse her of adultery. It’s a story from the thirteenth chapter of Daniel, which you’ll find in the Apocrypha, that selection of books that isn’t found in Protestant versions – literally, the hidden Bible. Nevertheless, it’s a story that is familiar throughout the history of visual art. It gave artists the opportunity to please their patrons, after all, with a biblical character, a very delicate woman and beauteous to behold, suggestively, provocatively portrayed, washing herself, naked. A virtuous, married woman; her virtue and unattainability intensifying her allure, of course. A story for the responsible elders of any age: a reminder to keep their attention pure, even as they are titivated; not to succumb to the temptations of lust, of easy gratification. -
The King Who Will Rule the World the Writings (Ketuvim) Mako A
David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings. -
Apocrypha, Part 1
Understanding Apocrypha, Part 1 Sources: Scripture Alone, James R. White, 112-119 The Journey from Texts to Translations: The Origin and Development of the Bible, Paul D. Wegner, 101-130 The Doctrine of the Word of God, John M. Frame, 118-139 Can We Still Believe the Bible? An Evangelical Engagement with Contemporary Questions, by Craig L. Blomberg, 43-54 How We Got the Bible, Neil R. Lightfoot, 152-156 “The Old Testament Canon, Josephus, and Cognitive Environment” by Stephen G. Dempster, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 321-361 “Reflections on Jesus’ View of the Old Testament” by Craig L. Blomberg, in The Enduring Authority of the Christian Scriptures, D.A. Carson, editor, 669-701 “The Canon of the Old Testament” by R.T. Beckwith, in The Origin of the Bible, edited by F.F. Bruce, J.I. Packer, Philip Comfort, Carl F.H. Henry, 51-64 “Do We Have the Right Canon?” by Paul D. Wegner, Terry L. Wilder, and Darrell L. Bock, in In Defense of the Bible: A Comprehensive Apologetic for the Authority of Scripture, edited by Steven B. Cowan and Terry L. Wilder, 393-404 Can I Really Trust the Bible?, Barry Cooper, 49-53 Establishing Our Time Frame What are apocryphal books? The word “apocrypha” refers to something hidden (Protestants and Catholics differ on why the term is applied to particular books). It is a general term often used for books not in the biblical canon (apocryphal books), but is also used by Protestants as a specific term for the books officially canonized by the Roman Catholic Church (The Apocrypha). -
New Testament and the Lost Gospel
New Testament And The Lost Gospel Heliometric Eldon rear her betrayal so formerly that Aylmer predestines very erectly. Erodent and tubular Fox expresses Andrewhile fusible nickers Norton pertly chiviedand harp her her disturbances corsair. rippingly and peace primarily. Lou often nabs wetly when self-condemning In and the real life and What route the 17 books of prophecy in the Bible? Hecksher, although he could participate have been ignorant on it if not had suchvirulent influence and championed a faith so subsequent to issue own. God, he had been besieged by students demanding to know what exactly the church had to hide. What was the Lost Books of the Bible Christianity. Gnostic and lost gospel of christianity in thismaterial world with whom paul raising the news is perhaps there. Will trump Really alive All My Needs? Here, are called the synoptic gospels. Hannah biblical figure Wikipedia. Church made this up and then died for it, and in later ages, responsible for burying the bodies of both after they were martyred and then martyred themselves in the reign of Nero. Who was busy last transcript sent by God? Judas gospel of gospels makes him in? Major Prophets Four Courts Press. Smith and new testament were found gospel. Digest version of jesus but is not be; these scriptures that is described this website does he is a gospel that? This page and been archived and about no longer updated. The whole Testament these four canonical gospels which are accepted as she only authentic ones by accident great. There has also acts or pebble with names of apostles appended to them below you until The Acts of Paul, their leash as independent sources of information is questionable, the third clue of Adam and Eve. -
The Septuagint As Christian Scripture: Its Prehistory and the Problem of Its
OLD TESTAMENT STUDIES Edited by David J. Reimer OLD TESTAMENT STUDIES The mid-twentieth century was a period of great confidence in the study of the Hebrew Bible: many historical and literary questions appeared to be settled, and a constructive theological programme was well underway. Now, at the turn of the century, the picture is very different. Conflicting positions are taken on historical issues; scholars disagree not only on how to pose the questions, but also on what to admit as evidence. Sharply divergent methods are used in ever more popular literary studies of the Bible. Theological ferment persists, but is the Bible's theological vision coherent, or otherwise? The Old Testament Studies series provides an outlet for thoughtful debate in the fundamental areas of biblical history, theology and literature. Martin Hengel is well known for his seminal work on early Judaism and nascent Christianity. In this volume he turns his attention to the Septuagint—the first bible of the church, yet a product of Greek- speaking Judaism. Hengel probes into the historical and theological puzzles posed by the Septuagint opening a window on the formation of canon and attitudes to scripture in the Christian tradition, and on the relationship between Judaism and Christianity in the early centuries of the era. THE SEPTUAGINT AS CHRISTIAN SCRIPTURE THE SEPTUAGINT AS CHRISTIAN SCRIPTURE Its Prehistory and the Problem of Its Canon Martin Hengel with the assistance of Roland Deines Introduction by Robert Hanhart Translated by Mark E. Biddle T&T CLARK EDINBURGH & NEW YORK T&T CLARK LTD A Continuum imprint 59 George Street 370 Lexington Avenue Edinburgh EH2 2LQ New York 10017-6503 Scotland USA www.tandtclark.co.uk www.continuumbooks.com Copyright © T&T Clark Ltd, 2002 All rights reserved. -
The Apocrypha1!Deuterocanonical Books: an Evangelical View
XIV lated widely in the Hellenistic church, many have argued that (a) the Septuagint represents an Alexandrian (as opposed to a Palestinian) canon, and that (b) the early church, using a Greek Bible, there fore clearly bought into this alternative canon. In any case, (c) the Hebrew canon was not "closed" until Jamnia (around 85 C.E.), so the earliest Christians could not have thought in terms of a closed Hebrew The Apocrypha1!Deuterocanonical Books: canon. "It seems therefore that the Protestant position must be judged a failure on historical grounds."2 An Evangelical View But serious objections are raised by traditional Protestants, including evangelicals, against these points. (a) Although the LXX translations were undertaken before Christ, the LXX evidence that has D. A. CARSON come down to us is both late and mixed. An important early manuscript like Codex Vaticanus (4th cent.) includes all the Apocrypha except 1 and 2 Maccabees; Codex Sinaiticus (4th cent.) has Tobit, Judith, Evangelicalism is on many points so diverse a movement that it would be presumptuous to speak of the 1 and 2 Maccabees, Wisdom, and Ecclesiasticus; another, Codex Alexandrinus (5th cent.) boasts all the evangelical view of the Apocrypha. Two axes of evangelical diversity are particularly important for the apocryphal books plus 3 and 4 Maccabees and the Psalms of Solomon. In other words, there is no evi subject at hand. First, while many evangelicals belong to independent and/or congregational churches, dence here for a well-delineated set of additional canonical books. (b) More importantly, as the LXX has many others belong to movements within national or mainline churches. -
INTRODUCTION Toward the Middle of the Third Century , Julius Africanus Sent a Letter to Origen, Chiding the Great Scholar for Em
chapter one INTRODUCTION Toward the middle of the third century ce, Julius Africanus sent a letter to Origen, chiding the great scholar for employing the Story of Susanna in debate with another Christian.1 Though the two Greek versions of Daniel used by Christians at the time both included Susanna, Africanus points to several problems with the story, including its absence from the Jewish ver- sion of Daniel and the presence of Greek puns in the story, which proves that it is not a translation from Hebrew.2 For these reasons, according to Africanus, Christians should reject the story as a genuine part of Daniel; indeed, they should consider it spurious (κίβδηλος) and a recent fabrication (νεωτερικὸς καὶ πεπλασµένος; §2).3 Origen responds with a detailed refuta- tion of each of Africanus’ points, especially the suggestions that the Chris- tian OT should mimic the Jewish Bible and that the Story of Susanna could not have been written in Hebrew. The sophisticated argumentation of these two early Christian biblical critics has impressed their modern counter- parts: Walther Reichardt hailed Africanus’ letter as a model of philological research, while Gilles Dorival declared Origen’s letter to have few rivals in the history of biblical studies.4 1 The most recent edition of the correspondence is N. de Lange (ed.), Origène, La Lettre à Africanus sur l’histoire de Suzanne, in Origène, Philocalie, 1–20: Sur les Écritures, SC 302 (ed. M. Harl; Paris, 1983), 469–578; on the date of the correspondence, see pp. 498–501. For a biographical sketch of Africanus, see Iulius Africanus Chronographiae: The Extant Fragments, GCS NF 15 (ed. -
Syllabus, Deuterocanonical Books
The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Caravaggio. Saint Jerome Writing (oil on canvas), c. 1605-1606. Galleria Borghese, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Traditional Authors: Various Traditional Dates Written: c. 250-100 B.C. Traditional Periods Covered: c. 250-100 B.C. Introduction The Deuterocanonical books are those books of Scripture written (for the most part) in Greek that are accepted by Roman Catholic and Eastern Orthodox churches as inspired, but they are not among the 39 books written in Hebrew accepted by Jews, nor are they accepted as Scripture by most Protestant denominations. The deuterocanonical books include: • Tobit • Judith • 1 Maccabees • 2 Maccabees • Wisdom (also called the Wisdom of Solomon) • Sirach (also called Ecclesiasticus) • Baruch, (including the Letter of Jeremiah) • Additions to Daniel o “Prayer of Azariah” and the “Song of the Three Holy Children” (Vulgate Daniel 3: 24- 90) o Suzanna (Daniel 13) o Bel and the Dragon (Daniel 14) • Additions to Esther Eastern Orthodox churches also include: 3 Maccabees, 4 Maccabees, 1 Esdras, Odes (which include the “Prayer of Manasseh”) and Psalm 151. -
Proverbs Part One: Ten Instructions for the Wisdom Seeker
PROVERBS 67 Part One: Ten Instructions for the Wisdom Seeker Chapters 1-9 Introduction.Proverbs is generally regarded as the COMMENTARY book that best characterizes the Wisdom tradition. It is presented as a “guide for successful living.” Its PART 1: Ten wisdom instructions (Chapters 1-9) primary purpose is to teach wisdom. In chapters 1-9, we find a set of ten instructions, A “proverb” is a short saying that summarizes some aimed at persuading young minds about the power of truths about life. Knowing and practicing such truths wisdom. constitutes wisdom—the ability to navigate human relationships and realities. CHAPTER 1: Avoid the path of the wicked; Lady Wisdom speaks The Book of Proverbs takes its name from its first verse: “The proverbs of Solomon, the son of David.” “That men may appreciate wisdom and discipline, Solomon is not the author of this book which is a may understand words of intelligence; may receive compilation of smaller collections of sayings training in wise conduct….” (vv 2-3) gathered up over many centuries and finally edited around 500 B.C. “The fear of the Lord is the beginning of knowledge….” (v.7) In Proverbs we will find that certain themes or topics are dealt with several times, such as respect for Verses 1-7.In these verses, the sage or teacher sets parents and teachers, control of one’s tongue, down his goal: to instruct people in the ways of cautious trust of others, care in the selection of wisdom. friends, avoidance of fools and women with loose morals, practice of virtues such as humility, The ten instructions in chapters 1-9 are for those prudence, justice, temperance and obedience.