NT Exam 3 - The Gospels
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Terms | Definitions |
|---|---|
 Why do we have new translations? | 1. Our ability to understand the meaning of ancient languages 2. The way we use our own language 3. NOT because the original meaning has changed! |
| 3 Basic Approaches to Translation | 1. Literal/Formal 2. Free/Paraphrase 3. Dynamic Equivalence |
| Literal/Formal Translation | "word for word" -ich gehe nach Hause -> i go to house -> I'm going home -ex: NASB -danger: can fail to make clear |
| Free/Paraphrase Translation | "meaning" -if scripture was written in "street Greek" shouldn't we translate it into "street English?" -often group focused (e.g. Cotton Patch Gospel) -becomes very dated very fast -not developed by a committee, often just one person -ex: The Message -danger: Translator's agenda; can add, leave out or distort |
| Dynamic Equivalence Translation | "middle of the road" -a smoothing out of translation AND meaning -not afraid to move away from the literal in order to make clear -ex: NIV -danger: faces all four issue of translation |
| Summary of Translation | -somethings just need teaching (OT sacrificial system) -having one good translation of each approach is the way to go |
| Old Testament Paradigms | -Abraham -Passover -Exodus -The "Incident" -Joshua & Conquest -Kingly Tradition -Exile In the Jewish mind: Paradigms + Interp of OT + Jewish Rebellions + Apocalyptic Lit = Time of Fulfillment is Near |
| Abraham Paradigm | promised descendants will be a blessing to the nations promised Land |
| Passover Paradigm | God's care and protection |
| Exodus Paradigm | Moses: an agent of redemption |
| "The Incident" Paradigm | The Golden Calf Religious Leaders point back to this event as the root of the Apostasy in the OT |
| Joshua and Conquest Paradigm | Jesus is a Joshua "type" and Joshua is a Jesus "type" Yeshua (Joshua) in Hebrew is transliterated Jesus in Greek means "Ywh is Salvation" |
| Kingly Tradition Paradigm | David, 'nuf said |
| Exile Paradigm | collapse of the Kingdom |
| Jewish Expectation (and speculation) of Messiah | ... |
| Eschatalogical Framework of NT | ... |
| Testimonia Theory | -writing of OT Scripture fulfilled -OT and Jesus' fulfillment put together in a codex -used to debate/convince Jews of Jesus' messiah-ship -"notebook" format |
| The Gospel of Thomas | -non-canonical, 2nd c gnostic, pseudepigraph -alludes to and quotes NT -includes stories/quotes of Jesus which may have actually happened -Nag Hammadi: 350 AD. Coptic copy with 114 sayings of Jesus, found in 1945 -Oxyrhynncus: 2nd or 3rd c. Fragments with 32 sayings, found in 1904, published 1970s |
| The Gospel of Peter | -non-canonical, 2nd c gnostic, pseudepigraph -docetic depiction of the crucifixion -9th c. copy found in a monk's coffin -Oxyrhynncus fragments: 2nd or 3rd c. |
| Early Church approach to the Synoptic Problem | Harmonies -combined Gospels into one, called a harmony -examples: Tatian's Diatessaron (c. 150), Augustine (400) -maintained Matthew came first, written in Hebrew -Mark is a Greek recension (reader's digest version) |
| 3 Hypotheses Concerning the Synoptic Problem | 1. Griesbach, Mtt first 2. Holtzmann, two source 3. Streeter, four source |
| Griesbach Hypothesis (diagram) | 1783 |
| Pericope | a section of text that holds together often related to genre |
| Wording in a Shared Pericope (3 diagrams) | ... |
| Holtzmann Hypothesis | 1863 |
| Streeter's Hypothesis | 1924 |
| Curiosity of Sequence (evidence of Markan Priority) | -when Mtt & Lk use Markan pericopes, they are almost always in the same order in which they are found in Mk -when Mtt & Lk use Q, the sequence is all over the place -Mtt uses Q in small batches -Lk uses Q in large hunks |
| Style of Writing (evidence of Markan Priority) | -Mark's Greek is very awkward -Matthew & Luke fix/smooth it out |
| Length (evidence of Markan Priority) | -Mark is shorter -If a recension, why would he leave out the Lord's Prayer, Beatitudes, "love your enemies..." ? |
| Mark's Material (evidence of Markan Priority) | Often incomplete, easily misunderstood & embarrassing. Mtt and Luke smooth it out. ex: Jesus calming the storm |
| Mark's Agenda | -to answer the question "Who is He?" -Mark is claiming Jesus is the Son of God, despite the cross |
| Mark - Authorship | we have no explicit author but we DO have 1) witness of Church fathers - Eusebeus (3c) says that Papias (2c) says someone said that Mark wrote it, listening to Peter 2) Mark's bad rep - he deserted Paul on the first missionary journey. If anyone was going to invent an author, why would they pick Mark? 3) Relationships - several other scriptures tell us that John Mark was in Rome with Peter around the date of authorship |
| Mark - Provence (where it was written) | Rome. The evidence: 1. Tradition 2. Language - Mark uses Aramaic and translates it, he also transliterates Latin into Greek (so, his readers know Latin but not Aramaic) 3. Purpose of Proclamation - the cross does not prevent Christ from being the Son of God, addressing the Roman issues with the crucifixion |
| Mark - Date | -Late 50s or very early 60s -precedes Lk and Acts -Acts probably written before Paul's death (64) in 63, so Mk must come before this. |
| Mark - Style | -fits a Roman mindset (give us the story, not the extra details) 1) historic present tense 2) participle pile up - lots of "ing" 3) εὐθὐς - "immediately" used as a fill word 4) Abruptness - not concerned with the birth of Christ, in the first 13 verses: OT foundations, John the Baptist, Jesus, Jesus' baptism, Jesus sent to the wilderness/temptation and the beginning of ministry |
| Mark - Structure | Chiasm |
| Text-Critical Issue of Mark | The ending of Mark, 16:9-20 -The Byzantine Text has these verses -The Alexandrian Text omitts |
| Solutions to the Text-Critical Issue of Mark | 1) vs 8 is simply the end 2) the book was never finished, something happened to prevent the ending from being written 3) the Resurrection account was planned for a second volume following Luke-Acts pattern (little evidence for this) 4) the ending was lost 5) the resurrection account was already widely known and circulated (the weakest argument) |
| Matthew - Authorship | Matthew is not a logical choice for an invented author Church Tradition: Papias - Matthew written in Aramaic Theory - an Aramaic testimonia book (M) became the basis of the Gospel along with Mk and Q. |
| Matthew - Date | 1 c. document for sure. Question: before or after 70 (temple destruction)? Liberal need the date to fall after 70 AD so Matt. put Jesus' temple prediction in his mouth Conservatives don't care |
| Matthew - Structure and Focus | Testimonia theory. Moses motif: -monarch killing babies -Egypt -wilderness -40 -giving law from the mountain -12 tribes, 12 disciples -feeding the 5000, manna in the wilderness A five book structure, reflects Pentateuch |
| Luke - Authorship | Church Tradition From Scripture we know: -A gentile doctor (Col 4:11,14) of what is unknown -with Paul at the end of his life (II Tim 4:11) -may have traveled with Paul (changes from "they" to "we" in Acts) -direct access to Mary, her children or someone close to her Theophilus - a real person or literary device (name lit. means "friend of God"). if real, a patron of Luke |
| Luke - Style | -Two volumes (the only one done intentionally) -LXX style with a classical touch -- Luke/Acts written like they belong to scripture already -clearly educated and studied |
| Luke - Structure | Three themes woven together throughout the book "L" Material of the Infancy Narrative: -Mtt writes about scripture fulfilled, Lk writes like he's continuing scripture -canticles (Mary's Magnificat = Hannah's Song in I Sam) -Samuel parallels |
| Three Themes of Luke | 1) The role of the Holy Spirit in Luke/Acts - fits Lk's goal to demonstrate gentile acceptance. Sets this up throughout Gospel 2) Jesus as the Son of God - birth announcement (to Mary), spiritual conception, the Baptism, see also Jesus - Adam Typology 3) The Jubilee Connection - a year of Jubilee close to the beginning of Jesus' ministry. The claim of fulfilling Isaiah 61 |
| John - Date | 90s -Liberals say Christology is too advanced and place it around 200 -1920, P52 (fragment of a copy) discovered. dated 100-125 in order for copies to exist, it had to come earlier. |
| John - Authorship | Centers on 2 questions 1) Who is the "beloved disciple?" a literary device? -many scholars accept that he is the author. we know: -named John, not necessarily the Apostle -a teen of a High Priestly family 2) Who is the author? -John the Apostle -a John, not the Apostle -Johannine Community (see Audience) |
| John - Audience | Johannine Community (disciples and followers of John) -Christians under Domitian persecution -isolated community, still a part of synagogue life, facing temptation to turn b/c of Jewish pressure under persec. |
| John - Structure | Ch 1:1-18 - Prologue Ch 1 - 12 - Book of Signs, exactly seven signs/miracles Ch 13 - 20 - Book of Glory, the passion Ch 21 - Epilogue |
| John's "I am" Statements | without a predicate = "God is." with a predicate = source of life, exclusivity (there is NO other) I am the way I am the resurrection and the life I am the vine I am the bread of life I am the light of the world |
| John's Relation to the Synoptic Gospels (three theories) | 1) A supplement- John knows at least one Synoptic and adds material 2) An interpretation- writing an explanation. 3) Literary Independence** - John is writing his own gospel, not adding to or explaining the other. |
| σωματικα | physical, historical Clement's comment on the Synoptic Gospels |
| πνεγματικα | spiritual Clement's comment on John |
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