JESOT Journal for the Evangelical Study of the Old Testament JETS Journal of the Evangelical Theological Society. JSOTSup Journal for the Study of the Old Testament Supplement Series JTI Journal of Theological Interpretation.
INTRODUCTION
B. Caird
Most importantly, Caird correctly perceives the redemptive-historical and Christological nature of the OT fulfillment in Hebrews. Caird's article provides a short and cutting vindication of the author of Hebrews as an interpreter of Scripture. Rather, he seeks to exegetically validate the use of the OT in several important quotations in Hebrews.
Luther, "The Use of the Old Testament by the Author of Hebrews" (PhD diss., Bob. Caird's article persuasively sets out the hermeneutical principles of Hebrews and presents the author as a sound interpreter of the OT as fulfilled in Christ .He argues that the author's use of the LXX text form is appropriate and justified on several points.
In the commentary, each quotation is exegetical analyzed in a six-step process: (1) immediate context in Hebrews, (2) original DHV context, (3) relevant uses of the DHV text in Jewish sources, (4) background textual, (5) the function of citation in Hebrews, and (6) the theological use of OT material. The author's exegetical and hermeneutical tendencies are explored from a number of perspectives. Issues of validity and normativity of the author's hermeneutics need to be addressed further.
METHODOLOGY
Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic, 2011), 20. Beale, Handbook on the New Testament Use of the Old Testament: Exegesis and Interpretation (Grand Rapids: Baker ) Academician Moo and Andrew David Naselli, “The Problem of Using the Old Testament in the New Testament,” in The Enduring Authority of the Christian Scriptures, ed.
The 'added meaning' that the text acquires is the product of the ultimate canonical form. Only such exegetical verifiability ultimately resolves the question of validity in the NT use of the OT. Does it make better sense than the interpretation of the OT found in Qumran or with the rabbis.
Fourth, I will briefly address my assumptions about the text of the OT and the use of the terms "Septuagint" and. Francis Foulkes, "The Acts of God: A Study of the Basis of Typology in the Old Testament," in Right Doctrine from Erroneous Texts. The Developmental Composition of the Bible, VTSup 169 (Leiden: Brill, 2015); Eugene Ulrich, “The Notion and Definition of Canon,” in The Canon Debate, ed.
IN HEBREWS 2:13
Third, the central exegetical questions regarding the meaning of the quote will be addressed. Immediately following the quotations, the author states in verse 14 that the solidarity between the ἀρχηγός and the "many sons" is what makes the incarnation of the Son necessary. Finally, because of the solidarity between the ἀρχηγός and the "children" (the "many sons"), it was necessary for the ἀρχηγός to become incarnate, to share the flesh and blood which.
In Hebrews 1–2, the incarnate Son, as the Davidic King, is implicitly presented as the heir of. Harris, “Eternal Inheritance in Hebrews: The Author of Hebrews' Appropriation of the Old Testament Inheritance Motif” (PhD diss., Trinity Evangelical Divinity School, 2009). Thus, the climax of the saving work of the Son is the gathering of God's people on Mount Zion.
The participle λέγων then indicates that the following quotations are offered as proof of the Son's insolence for his solidarity with his brothers. Each of the quotes serves in some way to show that the Son embraces his solidarity with his brethren. Third, the quotes emphasize God's salvation of the "children," the "many sons," the "descendants of Abraham," whom he delivered from bondage through the death and resurrection of Christ.
Ακολουθεί ένα δεύτερο μήνυμα στον Άχαζ, προκαλώντας τον να ζητήσει από τον Γιαχβέ ένα σημάδι εν μέσω της κρίσης (7:10). Τη σφράγιση του λόγου του Θεού μεταξύ των μαθητών ακολουθεί μια μετατόπιση του λόγου από εντολή σε απάντηση. 48 Λαμβάνοντας την ανακατασκευή του αρχαίου ελληνικού κειμένου από τον Rahlfs, ένα άλλο πλεονέκτημα είναι στο LXX στο 8:18: Ιδού, εγώ και τα παιδιά που μου έδωσε ο Θεός, και θα υπάρχουν σημεία και τέρατα στον οίκο του Ισραήλ ενώπιον του Κυρίου του οικοδεσπότες, τους οποίους κατοικεί στο όρος Σιών.
This change is very slight and relatively unimportant to the meaning of the verse. An examination of the LXX context reveals that it maintains the MT's sharp distinction between the two groups of people in 8:11–22. The switch back to the first person in the next verse — ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ µοι ἔδωκεν ὁ θεός — and the mention of “children”.
It is possible that, in light of the emphasis on Isaiah's children in the immediate context, the LXX translator chose to emphasize their role as signs and wonders in his. The foregoing examination of the LXX context of Isaiah 8:17-18 reveals that the differences between this Greek version and the MT are minimal and should not be exaggerated. This raises the important question of how these verses function within the larger literary context of the book of Isaiah.
Throughout the book, the motif of preserving a righteous remnant that trusts in Yahweh emphasizes Yahweh's commitment to his covenant. 68 On the dual function of the remnant motif in Isaiah as predictive judgment and. In the wider literary context of the entire book, Isaiah and his children in 8:17–18 predict the salvation of the.
In addition, the thematic characterization of Yahweh in 8:18 as "Yahweh of hosts who dwells on Mount Zion" also indicates that Isaiah and his "children" anticipate the eschatological gathering of the people of God in the abode of Yahweh. It has already been established that Isaiah and his "children" embody the faithful remnant in the context of the greater work; In other words, Isaiah and his "children" in 8:17-18 are a type of the future righteous remnant who will trust Yahweh and experience an eschatological deliverance.
The minor changes in the LXX of 8:17-18 introduce ambiguity about who is speaking in these verses and limit the sign function in 8:18 to Isaiah's children, but do not significantly change the meaning of the verses. In the middle of the Syro-Ephraimite crisis of Isaiah 7–8, Isaiah's answer to the question of what the future eschatological children of God will look like is: "Behold, I and the children whom God has given me!". Simply put, Isaiah and his "children", in the present historical disaster, are a type of the future righteous remnant.89.
MT 22:23 / LXX 21:23) in Context21:23) in Context
I take the attribution in the inscription at face value as indicating Davidic authorship of the psalm by the historical King David. Thus an eschatological meaning should not be treated as part of the constitutive character of the LXX. Septuagintal Exegesis and the Superscriptions of the Greek Psalter,” in The Book of Psalms: Composition.
First, the Hebrew Psalter itself—as a songbook of the Davidic covenant—can show that it has. This brief overview of Psalm 22 points to three key aspects of the psalm that bear on its connection to Isaiah 8:17-18 in Hebrews. First, the psalm is David's and thus foretells the suffering, faith, and deliverance of David's Messiah.
The psalm is thus imbued with expressions of the Davidic king's determined faith in Yahweh. The psalm presents the confidence of the Davidic king that he will be rescued from his deepest sufferings, and his deliverance will have global consequences resulting in the praise of Yahweh and the fulfillment of the Abrahamic and Davidic covenants. The thanksgiving section of Psalm 22 envisions the fulfillment of the hopes embodied by Isaiah and his "children" in Isaiah 8:17-18.
They also typologically anticipate the fulfillment of the same eschatological hopes for the salvation of the "descendants" expressed in the psalm. They will be saved through a new exodus and enjoy the fulfillment of the promises in an eschatological Zion. As the story unfolds in the rest of the canon, we see that the hope implied by Isaiah and his "children" still awaits fulfillment.
The preceding sections have detailed a detailed exegesis of Isaiah 8:17–18 in the context of the quotation in Hebrews 2:13 and in its original context in Isaiah. First, typological fulfillment of the prophetic office does form one aspect of the author's identification of Isaiah's words with Christ. This typological association between the two figures provides the basis for the prosopological application of Isaiah's words from Isaiah 8:17–18 as the speech of the Son, Jesus Christ, in his incarnation (Is 8:17) and exaltation (Isa 8: 18) ).
In other words, within the book of Isaiah, Isaiah and his "children" in Isaiah 8:17-18 are thought of as a type of faithful remnant that will be saved by the new exodus and the coming of the Davidic Messiah.117 In the midst of the crisis and compromise of the House of Judah at. This chapter explored the use of Isaiah 8:17-18 in Hebrews 2:13 and presented a justified use of the OT based on typology and biblical-theological exegesis. I have argued that the author of Hebrews uses Isaiah 8:17-18 prosopologically for the Son, Jesus Christ, to demonstrate his impudence of his solidarity with his brothers who are joint heirs with him of the Abrahamic promises—and.
IN HEBREWS 10:5–10
First, I will examine the textual-critical and exegetical issues related to the form of the quotation. The explanatory translation of the LXX facilitates the author's argument and develops, but does not distort, the original meaning. The LXX Vorlage of the author of Hebrews and the text of the quotation in the letter itself.
Other interpreters believe that this word was not in the LXX Vorlage used by the author of Hebrews, but was introduced by him.7 Rather, the LXX had ὠτία or ὦτα – a literal translation of MT ם ִי ַנ ְז ָא. Drawing on Quintilian's first-century rhetorical principles of good speech, Jobes argues that the author of Hebrews intends to achieve "paronomasia" in his. Jobes also mentions several other examples of alleged manipulation of the text by the author.
This claim is further strengthened when one considers how the translator of the LXX Psalter uses the word καταρτίζω (see table 3). Most importantly, however, the data also reveal that the translator of the LXX Psalter found καταρτίζω as a useful word to be used in more interpretation. Either both words were the original choice of the LXX translator or both are later corruptions.
