BBL 450 New Testament Backgrounds CLASS II Jewish

BBL 450 New Testament Backgrounds CLASS II: Jewish History from Exile to the Herods; Jewish Monotheism & Jewish Biblical Interpretation Dr. Esa Autero

History; Monotheism; Hermeneutics 1. 1 Introduction What is the significance of Maccabean history for the understanding of the NT? What about the reigns of the Herods? How does Jewish ideas of monotheism shape Christology? Should we employ “inner biblical” exegesis today?

History; Monotheism; Hermeneutics 2. 1 Exile(s) of the Jewish People • What is meant by the “exile”? Old Testament Assyrian conquest & deportation of Israel 722 BC (2 Kgs 15 -17) Babylonian conquest of Judah 587/6 BC (2 Kgs 24 -25; 2 Chr 36: 17 -20) Metaphor for judgment & oppression The reasons for Exile? Lev 26: 14 -46; Deut 28: 15 -68; Dan 9: 11 -14 Return from Exile 539 BC – to what extent? Isa 52: 811; Ezek 43: 1 -7

History; Monotheism; Hermeneutics Reality of Jewish people during the time of Jesus In Promised Land – ruled by gentiles (Neh 9: 36 -37; CD 1. 3 -11) Daniel’s reading of 70 x 7 (9: 1, 24 -27) Seventy yrs. became 70 x 7 Apocrypha and Pseudepigrapha: 3 Acknowledge him before the nations, O sons of Israel; for he has scattered us among them. 4 Make his greatness known there, and exalt him in the presence of all the living; because he is our Lord and God, he is our Father for ever. 5 He will afflict us for our iniquities; and again he will show mercy, and will gather us from all the nations among whom you have been scattered. 6 If you turn to him with all your heart and with all your soul, to do what is true before him, then he will turn to you and will not hide his face from you. But see what he will do with you; give thanks to him with your full voice. Praise the Lord of righteousness, and exalt the King of the ages. I give him thanks in the land of my captivity, and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him; who knows if he will accept you and have mercy on you? Tob 13: 3 -6

History; Monotheism; Hermeneutics Other texts – continuing exile of Jews E. g. 2 Macc 1: 27 -29; Bar 3: 6 -8; 1 En 85 -90; 91, 93 Qumran community as “faithful remnant” (CD 1. 3 -11) Teacher of Righteousness “to lead the way” (Isa 40: 14; 43: 16, 19) “In the wilderness prepare the way” (Isa 40: 3; 1 QS 8: 12 -16; 9: 18 -21) ‘Exiled’ in desert, inaugurated the new covenant (CD 6. 5, 19) Exile as a metaphor for understanding present plight Many Jews considered themselves still in exile

History; Monotheism; Hermeneutics What about NT and the Exile? Exile and the genealogy (Matt 1: 11 -12) No return mentioned – is this significant? “Prepare the way of the Lord” (Mk 1: 2 -3; cf. CD 1. 1 -13; 1 QS 8: 14 -15; 9: 18 -21) Blindness, exile, forgiveness (Mk 4: 1 -20; Isa 6: 9 -10; John 12: 40; Acts 28: 26 -27) Gal 3 -4 (cf. Isa 54: 1) “slavery”, “fullness of time”, by faith, not works of the Law See also Luke 9: 31; Rom 8; 1 Pet 1: 1; Jam 1: 1 Exodus-Exile; forgiveness, mercy, salvation, renewal

History; Monotheism; Hermeneutics 2. 2 Maccabees, Hasmonean & Herods • Alexander the Great † 323 BC diadochi 3 “successors” • Seleucid empire Antioch – Syria Antiochus I-IV • Ptolemaic empire Alexandria – Egypt Ptolemic dynasty

History; Monotheism; Hermeneutics • Israel ruled by the Ptolemies 320 -198 BC • Antiochus III seized Palestine 198 BC • Antiochus IV 175 -163 BC Forced Hellenism Jewish customs forbidden Persecution of the Jews

History; Monotheism; Hermeneutics • Offence and atrocities of Antiochus IV: Race track, gymnasium, theater to Jerusalem (2 Macc 4: 7 -13) Greek dress and names Epispasm High priesthood for highest bidder Judaism outlawed 168 BC Altar to Zeus in Jerusalem Temple in 167 BC Capital offence to practice Sabbath Swine offered on the altar

History; Monotheism; Hermeneutics Then the king wrote to his whole kingdom that all should be one people, [42] and that each should give up his customs. [43] All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. [44] And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, [45] to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, [46] to defile the sanctuary and the priests, [47] to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, [48] and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, [49] so that they should forget the law and change all the ordinances. [50] "And whoever does not obey the command of the king shall die. " 1 Macc 1: 41 -50

History; Monotheism; Hermeneutics • Reactions of the Jews – Maccabean Period: • Mattathias slays a ‘luke warm’ Jew and king’s representative • Guerilla warfare – John, Judas, Eleazar, Jonathan , Simon • Hasmonean dynasty and the Hasidim • Temple mount cleansed 164 BC • Hanukkah (Jh 10: 22) • Peace in the land during Simon (142 -134 BC) • Received high priesthood for perpetuity

History; Monotheism; Hermeneutics • Independence of the Jews 142 -64 BC In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel, [42] and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews. " 1 Macc 13: 41 -42

History; Monotheism; Hermeneutics John Hyrcanus I (135 -104 BC) – falling out w/ Pharisees (Ant 13. 296) Expansion to Moab and Idumea Aristobulus I (104 -103 BC) – self-proclaimed king Conquered Galilee (Ant 13. 301 -17) Alexander Janneus (103 -76 BC) – ruthless despot (Ant. 13. 5) Queen Alexandra (76 -67 BC) – Pharisees ruled Hyrcanus II & Aristobulus II (power struggle 67 -63 BC) Roman conquest by Pompey in 63 BC

History; Monotheism; Hermeneutics • Roman Domination Hyrcanus II became the high priest Deposed & humiliated by the Parthians Antigonus II as the high priest (40 -37 bc) Bit off Hyrcanus’ ears – disqualified for high priesthood (War 1. 270) Herod the Great – King of the Judea [Jews] (37 -4 BC)

History; Monotheism; Hermeneutics 21 Behold, O Lord, and raise up unto them their king, the son of David, at the time known to you, O God, in order that he may reign over Israel your servant. 22 And gird him with strength, that he may shatter unrighteous rulers, and that he may purge Jerusalem from gentiles who trample (her) down to destruction. 23 Wisely, righteously he shall thrust out sinners from (the) inheritance; he shall destroy the arrogance of the sinner as a potter's jar. 24 With a rod of iron he shall shatter all their substance; he shall destroy the godless nations with the word of his mouth. 25 At his rebuke nations shall flee before him, and he shall reprove sinners for the thoughts of their heart. 26 And he shall gather together a holy people, whom he shall lead in righteousness, and he shall judge the tribes of the people who has been made holy by the Lord his God. Psalms of Solomon 17: 21 -26

History; Monotheism; Hermeneutics Herod the Great (37 -4 BC) “A man he was of great barbarity towards all men equally, and a slave to his passion” (Ant. 17. 8. 1) Large building projects (Temple, Caesarea Maritima etc. ) Political prudence Cruel and ruthless (cf. Matt 2: 16 -17) Paranoid in later life

History; Monotheism; Hermeneutics • Rule of Herod’s Descendants 4 B. C. –A. D. 66 Archelaus (Judea) 4 B. C. –A. D. 6 Philip (Gaulanitis, Batanea, Trachonit) 4 B. C. –A. D. 34 Antipas (Galilee, Perea) 4 B. C. –A. D. 39 Agrippa I (cf. Acts 12: 1, Ant 18. 7 -19. 8 -9) A. D. 37–A. D. 44 Agrippa II A. D. 44–A. D. 100 (Acts 25: 13 -26: 32; Ant. 20. 78) Jewish War and Destruction of Jerusalem A. D. 66– 70

History; Monotheism; Hermeneutics • L •

History; Monotheism; Hermeneutics • What connections to NT texts and implications? Maccabean revolt and its success Fired up Jewish hopes for independence Biblical “models” for violent revolt Phineas (Num 25: 11) – slaying of rebellious Jews Elijah (Kgs 18: 40) – slaying of the prophets of Baal Maccabean brothers – slaying of rebellious Jews & gentiles

History; Monotheism; Hermeneutics • Herods connect directly to NT texts Political power plays and scheming Brutality of the rulers Opposition of many Herods to Early Christians

History; Monotheism; Hermeneutics 3. 1 Jewish Monotheism What did the phrase “Jesus is the S/son of God” mean to To a Jew? To a Greco-Roman pagan? Who was called son of God in OT? “sons of God saw…daughters of man” (Gen 6: 2) “Israel my firstborn” (Ex 4: 22) “I…Father to him…he…a son to me” (2 Sam 7: 14) Who were called son of God/god in Greco-Roman world? Divinized emperors or holy men (apotheosis)

History; Monotheism; Hermeneutics “The Jews acknowledge one God only, of whom they have a purely spiritual conception. ” (Tacitus, Hist. 5. 5) “all other men except our nation consider that there are many gods” (Letter of Aristeas 132 -135) God as the Creator of all things Sacred name revealed to His covenant people

History; Monotheism; Hermeneutics • Monotheism and belief in one God Monotheism & its philosophical presuppositions Idea of philosophical monotheism (Henry More in AD 1660) Is this a suitable term for the ancient world? With some restrictions Monotheism in the ancient world – meaning and scope Old Testament & ancient Israel Shema & Decalogue as foundation (Deut 6: 4; Ex 20: 3; Deut 4: 35, 39) Development: monolatry vs. monotheism (cf. Gen 31: 19) “I am the LORD and there is no other…” (Isa 45: 19 -23; Ps 96: 5; Jer 2: 5) Other God-like categories

History; Monotheism; Hermeneutics Pagan monotheism: In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magnanimity by releasing those who are held in bondage. ‘ (Let. Ar. 16; also Orig. Contra Cel. 5. 41)

History; Monotheism; Hermeneutics • Monotheism and Jewish intermediary figures • Look at the following texts: The prayer was to this effect: "O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind, [25] who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them… (2 Macc 1: 24 -25) For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. [25] For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. [26] For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. [27] Though she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets; [28] for God loves nothing so much as the man who

History; Monotheism; Hermeneutics • Philo on Logos: And the Father who created the universe has given to his archangelic and most ancient Word a pre-eminent gift, to stand on the confines of both, and separated that which had been created from the Creator. And this same Word is continually a suppliant to the immortal God on behalf of the mortal race, which is exposed to affliction and misery; and is also the ambassador, sent by the Ruler of all, to the subject race. (206) And the Word rejoices in the gift, and, exulting in it, announces it and boasts of it, saying, "And I stood in the midst, between the Lord and You; "neither being uncreated as God, nor yet created as you, but being in the midst between these two extremities, like a hostage, as it were, to both parties: a hostage to the Creator, as a pledge and security that the whole race would never fly off and revolt entirely, choosing disorder rather than order; and to the creature, to lead it to entertain a confident hope that the merciful God would not overlook his own work. For I will proclaim peaceful intelligence to the creation from him who has determined to destroy wars, namely God, who is ever the guardian of peace.

History; Monotheism; Hermeneutics • Philo on Moses (cf. Ex 4: 16) Therefore, as he [Moses] had utterly discarded all desire of gain and of those riches which are held in the highest repute among men, God honoured him… (158) What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him.

History; Monotheism; Hermeneutics Jewish intermediary figures Beings who carried the divine name Angels (Metatron); Son of Man (1 En 70 -71); Enoch (3 En 15. 1 -2) Exalted patriarchs (Moses; Elijah) One or more of God’s attributes (wisdom, glory, power) Agents of creation; ‘second God’; over other angels Personal extensions of God’s power and sovereignty God’s principal agents Prohibition of angel worship (Tob 12: 16 -22; 3 En 16. 1 -5)

History; Monotheism; Hermeneutics • God, Jesus, and Early Christian worship Was Jesus thought of in the same categories? As exalted patriarch, angel on heavenly throne? Some texts resemble the above (Rev 1: 12 -15/10: 17; Acts 2: 38) Jesus above and beyond angels (Mark 13: 32; 14: 6162) Angel worship forbidden (Col 2: 18; Rev 19: 10; 22: 9) Jesus & God often connected (Rom 1: 1; 1 Cor 8: 6) Christological monotheism Confession of One God and Jesus (1 Cor 8: 6) Object of divine worship (Phil 2: 5 -11; Rev 5: 8 -14) Object of prayer with God (1 Cor 16: 21 -23; 2 Cor

History; Monotheism; Hermeneutics 3. 2 Scripture and Scriptural Interpretation How did the Jews and early Christian read the Bible? Did they have a specific method of interpretation? Should we follow their method(s)? What is “the Bible” they interpreted?

History; Monotheism; Hermeneutics Boundaries of the OT canon in 1 st century AD Torah and Prophets firmly fixed Later discussion on the boundaries of Ketuvim (Writings) Esp. Ecclesiastes and Esther (AD 90, Jamnia) Qumran may have included few additional books (see, CD 16. 1 -3; 4 Q 175 25 -30) Samaritan’s only accepted the Pentateuch

History; Monotheism; Hermeneutics Some important texts: Ben Sirach’s prologue; Sir 49: 8 -10, 44 -50; 2 Macc 2: 13 -14; Philo, Vita Cont. 25; Ag. Ap. 1. 8; 1. 37 -43; 1 QS 1. 1 -3; 4 QMMT C 10; 4 Ezra 14. 4447 Affirmation of authoritative body of writings Law, Prophets, ‘Writings’ (boundary somewhat fluid)

History; Monotheism; Hermeneutics For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, [as the Greeks have, ] but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life…and how firmly we have given credit to these books of our own nation is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it is become natural to all Jews immediately, and from their very birth, to esteem these books to contain Divine doctrines, and to persist in them, and, if occasion be willingly to die for them.

OT Textual versions Pre-Exilic writings of OT Texts to Babylon c. 587 BC Old Palestinian recension, 5 th BC? Proto-Sam. recension, 4 th BC Proto-MT 4 th century BC Samaritan recension, 2 nd BC Proto LXX, 4 th BC LXX, 250150 BC Various recensions used side by side MT, AD 5001000 Standardization from 100 BC- LXX versions, 100 BC-200 AD Today’s Old Testament based on textual criticism

History; Monotheism; Hermeneutics • Jewish Scriptural Interpretation Manifold methods and approaches to sacred Scriptures Combination and blending of methods Main categories (implicit and explicit exegesis) 1) Rewritten Bible A literary genre or textual strategy? To make the text relevant in new situations Often scribal interventions Harmonization, conflation, modification, addition From few words to creation of new documents

History; Monotheism; Hermeneutics Not to replace the base text Rewritten Bible and “real Bible” both authoritative Blurring of boundaries b/w text and its rewriting Examples from Qumran texts: Closest to base text (4 Q 364, 4 Q 365, 4 Q 366, 4 Q 367, 4 Q 158) Harmonization and minor scribal insertions Furthest from base: Jubilees rewrites Gen 1 - Ex 12 to validate community’s practices (solar calendar, priestly line) Divine authority – given to Moses by an angel Other examples of rewritten scripture Temple Scroll; Genesis Apocryphon; Josephus Ant. 111; Pseudo-Philo Liber antiquitatum biblicarum Follows the general order of Scripture –

History; Monotheism; Hermeneutics Now Abraham greatly loved Isaac, as being his only begotten and given to him at the borders of old age, by the favor of God. The child also endeared himself to his parents still more, by the exercise of every virtue, and adhering to his duty to his parents, and being zealous in the worship of God. Abraham also placed his own happiness in this prospect, that, when he should die, he should leave this son in a safe and secure condition; which accordingly he obtained by the will of God: who being desirous to make an experiment of Abraham's religious disposition towards himself, appeared to him, and enumerated all the blessings he had bestowed on him; how he had made him superior to his enemies; and that his son Isaac, who was the principal part of his present happiness, was derived from him; and he said that he required this son of his as a sacrifice and holy oblation. Accordingly he commanded him to carry him to the mountain Moriah, and to build an altar, and offer him for a 1 Some time afterward, God put Abraham to the test and said to him: Abraham! “Here I am!” he replied. 2 Then God said: Take your son Isaac, your only one, whom you love, and go to the land of Moriah. There offer him up as a burnt offering on one of the heights that I will point out to you. 3 Early the next morning Abraham saddled his donkey, took with him two of his servants and his son Isaac, and after cutting the wood for the burnt offering, set out for the place of which God had told him. Gen 22: 1 -3

History; Monotheism; Hermeneutics 2) The Pesharim – Scripture citation + commentary Scripture and commentary separate – in principle Variant readings and word modification Continuous and thematic pesharim Continuous pesharim – running commentary Thematic pesharim - juxtapos. of quotes w/ similar themes Application to present-day situation Words/phrases linked to present experience Wordplay; allegory; atomization; key word

History; Monotheism; Hermeneutics Linking of Scripture and community situation Past, present, future in Qumran read in light of Scripture “I am arousing “this refers to the Kittim [the Chaldeans that fierce and impetuous nation” Hab 1: 6 Romans], who are indeed swift and mighty in war ” (1 Qp. Hab 5962) Passages may have multiple interpretations 4 Q 169 3 -4 1. 1 -2 the ‘lion’ in Nah 2: 12 b = Demetrius; ‘lion’ in Nah 2: 13 a = Alexander Jannaeus in 4 Q 169 3 -4, 1. 4 -8) Inspired exegesis of the prophetic secrets To legitimize theology and existence of the Qumran community Pesharim not limited to Qumran

History; Monotheism; Hermeneutics 3) Allegorical interpretation – Philo of Alexandria Two-fold meaning: literal and allegorical E. g. many parts of Mosaic Law interpreted literally Only allegorical reveals the true sense Discovered by looking at the minutiae details Allegory particularly important when Something objectionable stated about God or humans Does not concord w/ Philo’s Platonic view of Judaism Unusual features in the text “invite” allegorization

History; Monotheism; Hermeneutics (1) "And Cain went out from before the face of God, and dwelt in the land of Nod, opposite to Eden. “ (Quotes Gen 4: 16). Now we may raise the question whether we are to take the expressions which occur in the books that have been handed down to us by Moses and to interpret them in a somewhat metaphorical sense, while the ideas which readily present themselves as derived from the names are very deficient in truth. (2) For if the living God has a face, and if he who desires to leave it can with perfect ease rise up and depart to another place, why do we repudiate the impiety of the Epicureans, or the godlessness of the Egyptians, or the mythical suggestions of which life is full? (3) For the face is a portion of an animal; but God is a whole, not a part: so that it becomes necessary to invent for him other parts also, a neck, and a chest, and hands, and moreover a belly, feet, and generative organs, and all the rest of the countless number of internal and external faculties. (4) And the fact of God's having passions like unto those of man follows of necessity from the fact of his having a form like that of man: since all those limbs are not superfluous and mere exuberances, but have been made by nature as assistants of the weakness of those who possess them, and she has adapted them in a manner suitable to and consistent with their natural necessities and offices. But the living God has need of nothing; so that as he does not at all require the

History; Monotheism; Hermeneutics 4) Rabbinic Midrash Exegetical practice in the rabbinic writings Midrash – both literature and exegetical technique Literature Halakah (legal) and haggadah (non-legal literature) Exegetical technique Creative explanation through mechanisms based on Etymology, wordplay, catchword, analogy Not to find “plain” sense

History; Monotheism; Hermeneutics Middot – hermeneutical principles Seven principles of Hillel (t. Sanh. 7. 11) qal wahomer (lesser to greater) gezerah shawah (analogy & catch word) etc. Fixed text & plural meaning Scripture reveal God’s will – not identical w/ it Interpretation of Scripture in plain sense (peshat) Midrash more common though

History; Monotheism; Hermeneutics 5) Targumim – Aramaic paraphrase Interpretative translation of Hebrew Scriptures Use in synagogue First usage by Ezra? (Neh 8: 1 -8) Only three pre-AD 70 Targumim (4 Q 156, 11 Q 10, 4 Q 157) Mishnah earliest liturgical usage He that reads the Torah may not read less than three verses; he may not read to the translator more than one verse at a time, or three in the case of the reading from the prophets; but if these three form three separate paragraphs they must read them one by one. They may omit in the reading of the Prophet, but they may not omit in the reading of the Torah. And how much may one leave out? Only so much that the translator will not have time to make a pause. (m. Meg. 4. 4)

History; Monotheism; Hermeneutics Targumim and Scripture kept separate Enabled people to understand From literal (Targum Onqelos) to near commentaries (Targum Neofiti) Clarification of difficulties and application No claim for authority (cf. Rewritten Bible)

History; Monotheism; Hermeneutics Then the LORD said: My spirit shall not remain in human beings forever, because they are only flesh. Their days shall comprise one hundred and twenty years. (Gen 6: 3) "Behold, I have granted them a hundred and twenty years in case they might repent, but they failed to do so" (Palestinian Targum, Gen 6: 3) Paraphrase end of Targumim

History; Monotheism; Hermeneutics 6) Scriptural interpretation of Jesus & the apostles Similar or different? Scripture read in light of Jesus the Messiah “according to Scriptures” (1 Cor 15: 3 -4; John 5: 39) Which of the categories of Jewish interpretation did early Christians use? Rewritten Scripture? Allegory? Pesher? Midrash & peshat? Targum?

History; Monotheism; Hermeneutics Some similarities and differences Rewritten Bible-type – modification of narrative (Acts 7: 2 -34) Promise-fulfillment, cf. Qumran (Matt 1: 22 -23; 2: 15, 17 -18, 23; 12: 17 -21) Allegorical (Gal 4: 22 -31) “These two women represent two covenants” (Gal 4: 24) To what extent attention was paid to Immediate context Larger context in the biblical book Hermeneutical lens of the Early Christians

History; Monotheism; Hermeneutics Use of OT in NT Direct quotes Paraphrase Allusions & echoes (intertextuality) Typology What version of OT was used? LXX – varying recensions Own translation of Hebrew (Matt 8: 17/Isa 53: 4) Influence of Targumim (Rom 10: 5 -10/Deut 10: 5 -10) Modification/paraphrase (Mark

History; Monotheism; Hermeneutics Literal (Christological) fulfillment of prophecy Lk 4: 18 -21 & Isa 61: 1 -2 and 58: 6 Lk 7: 21 -23 & Isa 35: 5 -6 1 Pet 5: 5 & Prov 3: 34; Rom 12: 17 -21 & Dt 32: 35, Prov 25: 2122 Typological interpretation (esp. Matt & Heb) Events, person, institutions in patterns repeat throughout redemptive history Matt 2: 17 & Jer 31: 15 Maternal grief of Rachel over death of Israel Herod’s bloodshed of killing children Pattern implies divine hand & Jesus’ Messiahship

History; Monotheism; Hermeneutics The spirit of the Lord GOD is upon 61: 1 The Spirit of the Lord is upon me, because the LORD has anointed because he has anointed me; he has me; He has sent me to bring good sent me to preach glad tidings to the news to the afflicted, to bind up the poor, to heal the broken in heart, to brokenhearted, To proclaim liberty to the captives, and Comparison of Greeks text the captives, release to the prisoners, recovery of sight to the blind; 2 to 2 To announce a year of favor from declare the acceptable year of the b/w Lk 4: 18 -19 and Isa 61: 1 -2 the LORD and a day of vindication by Lord, and the day of recompense; to LXX would indicate few our God; comfort all that mourn; (Isa 61: 1 -2 To comfort all who mourn LXX) additional differences (Isa 61: 1 -2, NASB) “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives [missing] and recovery of sight to the blind, to let the oppressed go free [Isa 58: 6], 19 and to proclaim a year acceptable to the Lord. ” [stops] (Luke 4: 18 -19, NASB) Πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέν με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, 2καλέσαι ἐνιαυτὸν κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως, παρακαλέσαι πάντας τοὺς πενθοῦντας (Isa 61: 1 -2 LXX)

History; Monotheism; Hermeneutics Principle and/or application pattern Not literal interpretation of OT but the underlying principle Situation comparable but not identical to OT Hos 2: 23 & Rom 9: 25 “I will call them my people, who are not my people” Originally call to Israel to be reconciled back to God – now applied to gentile as they are included as part of God’s people

History; Monotheism; Hermeneutics Should we adopt similar “inner biblical” exegesis? How do you interpret Scripture? How should we interpret Scripture? Some common techniques in the pulpit today? Any similarities to early Jewish/Christian methods?