The monograph explores the meaning and role of Melchizedek and Melchiresac in Judaism of late antiquity. In Part I four texts from Qumran are transcribed from the published photographs and translated: 11QMelchizedek, 4Q'Amramb, 4QṬeharot D, and 4QBerakot A. The commentary focuses on establishing the reading of the texts and restorations made on the basis of parallel biblical passages and other writings among the Dead Sea Scrolls. Part II examines the role of the heavenly Melchizedek in the Qumran literature, particularly in relation to his evil counterpart, Melchiresac. These two figures serve as opposing angels who act as leaders of the earthly and heavenly kingdoms of the sons of light and the sons of darkness. Certain Zoroastrian religious concepts that were well known before the second century B.C.E. and that parallel the Essene belief in the spirit-leaders of the worlds of light and darkness are also investigated. Part III discusses the influence of the heavenly Melchizedek on the Johannine concept of the Paraclete, on the comparison between Christ and Melchizedek in the NT letter to the Hebrews, on the NT Son of Man, and on the identification of Melchizedek with the angel Michael.
Before the 1960s, the goal of New Testament Textual Criticism was singular: to retrieve the “original text” of the New Testament. Since then, the goalpost has incrementally shifted away from the “original text” to retrieving “any text” or “many texts” of the NT. Some scholars have even concluded that the “original text” is hopelessly lost and cannot be retrieved with any confidence or accuracy. Other scholars have gone a step further to claim that the idea of an “original text” itself is a misconception that needs to be abandoned. If this new approach in NTTC is correct, then the authority of Scripture is weakened or no longer valid. It will be shown in this book that such is not the case. Furthermore, emphasis will be placed on the need to return to the traditional goalpost of NTTC, i.e., to retrieve the original text. Without a generally definitive text, the door will be left wide open to recreate any desired text of the NT. An unsettled original text will result in an unsettled biblical theology due to a lack of any authoritative and standard text. Consequently, it will lead to an unsettled Christian faith and practice.
Modern social psychology has devoted a significant share of its resources to the study of human prejudice. Most research to date has focused on those groups that exhibit prejudice. However, a number of recent studies have begun to investigate prejudice from the perspective of its targets. These studies have shown prejudice to be a powerful stressor that places unique and costly demands on its targets. They have also identified a number of strategies that targets of prejudice use to cope with their predicaments. These findings hold real promise for scholars of early Christianity, for not only were early Christians frequently the targets of religious prejudice - they were to become its perpetrators soon enough! - but much of what they wrote sought either directly or indirectly to address this problem. In this study, Paul A. Holloway applies the findings of social psychology to the early Christian pseudepigraphon known as 1 Peter. He argues that 1 Peter marks one of the earliest attempts by a Christian author to craft a more or less comprehensive response to anti-Christian prejudice and its outcomes. Unlike later Apologists, however, who also wrote in response to anti-Christian prejudice, the author of 1 Peter does not seek to influence directly the thoughts and actions of those hostile to Christianity, but writes instead for his beleaguered coreligionists, consoling them in their suffering and advising them on how to cope with popular prejudice and the persecution it engendered.
This book presents a comprehensive treatment of all of the parables in the Gospel of Matthew. It discusses the significance of each parable as it is heard within the progression of the narrative. Rather than focusing on the intent of Jesus the parable teller, or of Matthew their redactor, it is concerned with what happens as the authorial audience interacts with the parables.
The monograph explores the meaning and role of Melchizedek and Melchiresac in Judaism of late antiquity. In Part I four texts from Qumran are transcribed from the published photographs and translated: 11QMelchizedek, 4Q'Amramb, 4QṬeharot D, and 4QBerakot A. The commentary focuses on establishing the reading of the texts and restorations made on the basis of parallel biblical passages and other writings among the Dead Sea Scrolls. Part II examines the role of the heavenly Melchizedek in the Qumran literature, particularly in relation to his evil counterpart, Melchiresac. These two figures serve as opposing angels who act as leaders of the earthly and heavenly kingdoms of the sons of light and the sons of darkness. Certain Zoroastrian religious concepts that were well known before the second century B.C.E. and that parallel the Essene belief in the spirit-leaders of the worlds of light and darkness are also investigated. Part III discusses the influence of the heavenly Melchizedek on the Johannine concept of the Paraclete, on the comparison between Christ and Melchizedek in the NT letter to the Hebrews, on the NT Son of Man, and on the identification of Melchizedek with the angel Michael.
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