Biblical theology connects the "dots" of the great narrative of Scripture, while prioritizing the full bloom aspect. This is neither the motive nor the purpose of the concept of the full bloom aspect proposed here.
The Micro Lenses
Both Uzziah and Jotham received the rare summary that they "did what was right in the eyes of the Lord." While Ahaz is the king and the citizens of Judah are participants in the scene, of greatest importance is the theme of the line of David. The literary genre of the verses leading up to verse 14 is also important to analyze.
What would have been even more confusing to the king and people of Judah was the spiritual and theological aspect of the phrase given their contemporary developments. 41 The term ד ֶס ֶח is often used to describe the character of the Lord that is communicated by His faithfulness to the terms of His covenants (see Exodus 34:6-7).
The Macro Lenses
Of course, this topic would be relevant to the birth of Christ and will be dealt with further in the analysis of the Matthew passage. However, Hamilton's position on the prophecy demonstrating God's deliverance of Judah is persuasive in light of Hamilton's biblical context and theology. Despite the unfaithfulness of the bride, neither the redemptive plan nor God's faithfulness is thwarted.
The conclusions we draw here seem to remain true to the context of the Isaiah passage. The emphasis in the previous section is on how the details of Isaiah's prophecy show patterns consistent with the rest of the Old Testament.
The Micro Lenses
The opening phrase of the genealogy was intended to direct Matthew's reader to the Old Testament. The decision about the names highlighted at the beginning of the genealogy alerts us to the background of the original audience of Matthew's Gospel. Interestingly, the term translated "birth" is γένεσις, and it draws the reader back to the first line of the Gospel in verse 1.
What follows is the purpose of not only the events taking place, but Matthew includes them as they are. Hagner also strengthens his position by saying, "This is the perfect [verb] force."
The Macro Lenses
The expectation of escalation was not new to New Testament writers and audiences. The concept of anointing was largely associated with the formal designation of the next and rightful king in the Old Testament. The decisions made by the writers of the Septuagint probably modeled this full flowery reading backwards.
Matthew's Old Testament fulfillment quotations are intentional devices used by Matthew to instruct his readers on three levels. Herod, the Great King of the Jews.” The latter can also be translated "Judea". Zeljko Gregor,
The Micro Lenses
An important part of the grammatical analysis will be embedded in Hosea's decision to refer to Israel as "son" and in the singular. Michael Heiser observes, “This construction usually expresses past time/time.”18 Furthermore, the perfect tense of the verb “called” (י ִתא ֥ ָר ָק) draws the reader to a specific period of exodus. Gladd, From Adam and Israel to the Church: A Biblical Theology of the People of God, Essential Studies in Biblical Theology (Downers Grove, IL: IVP Logos Bible Software.
The grammar aspect of the microlenses puts the "ball" of the macrolens on the proverbial tee with the next sentence. While the terms child-to-parent certainly want to draw the reader to the early days of the covenant relationship between the Lord and Israel, more of a theological aspect is conveyed.
The Macro Lenses
However, the background to the development of the title son of God was certainly present in Hosea's thinking. Still looking back, the concept of "Son of God" was built into the revelation of the Lord's covenant with David. The initial unpacking of the covenant with David anticipates the future flowering of the young "plant" of the theme of the Son of God.
By the time Hosea was written, Adam and Solomon had failed the expectations of obedience for the covenant relationship of the son of God. Hosea demonstrates full bloom by reading back and forth in his analogy of the exodus, God's deliverance of His people, and the son of God candidates of.
The Micro Lenses
The genitive in this case is an adverbial genitive, which Daniel Wallace notes is "not very common".38 He explains that the use of a genitive in this way reveals an attempt by the author to emphasize the type of time, as opposed to period. temporal or the extent of time as communicated by the dative and accusative cases, respectively.39 Davies and Allison capture what is interesting about this emphasis: “The Passover Haggadah places the exodus at night. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan Logos Bible Software. France notes, “Wording very similar to that in 1:20 indicates the next stage in God's providential direction of events from the supernatural revelations about Joseph."41.
I agree with Franco that the details of the narrative up to this point were Matthew's effort to creatively draw parallels between Herod and Pharaoh in order to teach the reader to see the typological meaning in the unfolding of the narrative.43. Matthew translates the quote with τὸν υἱόν for “son”. The significance of this change will be further evaluated under macro lenses.
The Macro Lenses
Second, of the three title holders, it is corporate Israel that receives the most attention in the Old Testament. The "culmination" is well at the center of the escalation of biblical theology, and it. Matthew's second fulfillment quote does not avoid or change the context of the Hosea passage.
3 Kyle Snodgrass, “Using the Old Testament in the New,” in Right Doctrine from Erroneous Texts. Richard Hays notes, "Matthew's use of the quotation depends on the reader's knowledge of its original meaning.
The Micro Lenses
Interestingly, the Lord reminds the original audience of the familial relationship they have with the Lord: "I am a father to Israel, and Ephraim is my firstborn" (31:9). Despite the implications of the judgment presented, Craig Blomberg sums up the bulk of this chapter well: "Nearly all of Jer. 31 describes the future days of God's new covenant with his people, when he will restore them to their land, forgive their sins and bless them with peace and prosperity.”9 The section that follows the Matthew quote unpacks what is identified as the “new covenant” (31:31).
Blomberg, "Matthew," in Commentary on the New Testament Use of the Old Testament, ed. 10 Davies and Allison describe the verse as "the single somber verse in all of Jeremiah 31." 13 There is scholarly debate as to whether the term refers to the city or the more common name that simply means "height". The debate extends beyond the scope of this project.
The Macro Lenses
Jeremiah seems to emphasize this pattern of oppression of God's people. Hays observes that the image of Rachel is "proleptically grieving from the past of exile—and, consequently, the repeated pattern of violence against God's chosen." 25 This reminder of patterns brings to mind the biblical theological aspect of God's provision for His people, despite often seemingly impossible circumstances. seems to be escalating toward the promise of a Messiah. Jeremiah shows both a forward and a backward reading of the patterns of God's people and His preparation for them.
He does, however, demonstrate the importance of recognizing that God's word and plan are not bound by a linear or even historical correspondence to escalating progressions. Acknowledging the clear connections Matthew makes between Jesus and Israel, Vlach sees these connections as Matthew's intention to reveal Jesus as "Israel's business leader, representing Israel and accomplishing all that God intends for Israel."28 The commitment to see ethnic Israel. as essential to God's plan for redemptive history, seems to color the lenses of Vlach's biblical interpretation.
The Micro Lenses
This shows an important principle of life that is not controlled by the gospel. The historical context also prompts the reader to expand beyond the details of the passage, establishing further analysis of the grammatical aspect. The reader will notice that Matthew goes back to earlier in the account of chapter 2 with the use of the verb "found" (ἀκριβόω).
Like his citation of verse 15, Matthew's citation of Jeremiah differs from the Hebrew and LXX versions of the passage. This is the opposite of his decision to exchange "son" (υἱόν) for children (τέκνα) in his quotation from the LXX of Hosea 11:1.
The Macro Lenses
How does this understanding of Matthew's figurative use of the Jeremiah quote help biblical interpretation? This was unexpected due to the historical unimportance of the town and lack of mention in the Old Testament. Matthew showed an insatiable desire to connect the reader with the development of the Old Testament.
However, the connection with the Branch of David and the unexpected appearance of the Messiah prophesied in the Old Testament is at least consistent with Matthew's interpretive modeling up to this point. This seems to connect beautifully with the way Matthew has connected the details of Jesus' early life with the references and events of the Old Testament.
The Micro Lenses
France observes that it "probably originated late in the OT period."29 The tribal heritage and history of cities in Israel were very important not only to the inhabitants of the city, but also to the nation itself. This may explain Michael Wilkins' observation that the founders "gave the settlement a consciously messianic name, linking the founding of the city with the hope of the coming neṣer ('Branch') of Isaiah 11:1."30 Second, the city was relatively small, with about 480 inhabitants.31 Thirdly, the history of the region probably contributed to the number of inhabitants, including many pagans. It is even known as the district of the Gentiles (Isaiah 9:1).”32 Fourth, Nazareth seemed to be a popular cultural stigma.
He uses the plural form of "prophets" (προφητῶν) and introduces the quotation by the conjunction ὅτι instead of the expected participle λέγοντος. The connection with the messianic development of the Old Testament is offset by the verb Matthew uses in connection with the term Nazarene, "He would be called".
The Macro Lenses
France adds that such an idea is “necessary to do justice to the use of the Old Testament. This journey provided similar but varying approaches to understanding the use of the Old Testament by the New. From dust you will rise:' Resurrection hope in the Old Testament." The Southern Baptist Journal of Theology 18, no.
The Perse Voice of the Old Testament and the Gospel of Matthew: Enduring Witness and Recontextualization of the Torah in the New. Immanuel: virgin birth certificate text or programmatic warning of things to come (Isa 7:14 in Matt 1:23)?" In From Prophecy to Testament: The Function of the Old Testament in the New, edited by Craig A.
