The paper provides conceptual background for the idea of the angel of the presence as the heavenly counterpart of Moses in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian. The identity of the celestial scribe in the form
of the angel of the presence found in the Book of Jubilees and some other Second Temple materials might further our understanding of the enigmatic process of
mystical and literary emulation of the exemplary figure, the cryptic mechanics of which often remains beyond the grasp of our post/modern sensibilities. It is possible that in the traditions of heavenly counterparts where the two characters
of the story, one of which is represented by a biblical exemplar, become eventually unified and acquire a single identity, we are able to draw nearer to the very heart of the pseudepigraphical enterprise. In this respect, it does not appear to be coincidental that these transformational accounts dealing with the heavenly doubles of their adepts are permeated with the aesthetics of penmanship and the
imagery of the literary enterprise. In the course of these mystical and literary metamorphoses, the heavenly figure surrenders his scribal seat, the library of the celestial books and even personal writing tools to the other, earthly identity who now becomes the new guardian of the literary tradition.
Although the baptism of the Ethiopian is merely a baptism with water he can continue on his way to the south to await the power of the Holy Spirit at the ends of the earth. This return to Ethiopia is quasi a converse pilgrimage of the nations.
The new dispersion of the Jews among the nations is opposed to the OT prophecy of an assemblage on the Zion. Paul has to be converted to this new understanding of diaspora. He abandons the idea of an assemblage of captured Christians in Jerusalem and goes himself as a captive into exile. With his arrival in Rome a new Babylonian captivity of salvation is realized.
In this study I argue that the same author reads the ransom logion in 1 Tim 2,6 and Titus 2,14 in light of Isa 42,6-7; 49,6-8. The primary evidences are the parallel between the two i3na clauses in Titus 2,14 and Barn 14,6, as well as the idea of covenant mediator, combined with a universal perspective, in 1 Tim 2,1-7. Taken together, these evidences strongly suggest influence from Isa 42,6-7; 49,6-8.
Rhetorical questions (henceforth RQs) often express a premise in a logical argument. Although the use of RQs in arguments has been widely noted, the modes of reasoning underlying the arguments have not received sufficient attention. The present study investigates argumentative RQs in the prose dialogue in Genesis through Kings in the light of pragmatic argumentation theory. Two logical forms, modus tollens and denying the antecedent, are identified as accounting for the majority of arguments expressed by RQs. The first type is generally intended to deductively establish its conclusion, while the second, formally invalid form is used presumptively to challenge the addressee to justify his position. There is also a presumptive variety of the modus tollens argument, which is based on a subjective premise. Both modus tollens and denying the antecedent have similar linguistic representations and can be effective means of refusing directives.
The present study attempts to clarify the theological meaning of dia, in 1 Cor 8,6. Traditionally the preposition is understood as an indication of a contrast between God the Father and the Lord Jesus Christ. Jesus' role is described as either instrumental or analogous to the role of Jewish Wisdom. The present study questions these interpretations on the basis of the analysis of the structure of the verse. In this author's opinion, dia, here indicates the unique functions of Jesus Christ which make him the co-worker of God the Father in both creation and salvation.
The literary device of the synkrisis, the methodological comparison between two persons or situations, is regularly used in Luke's work, in particular to create links between the Gospel and Acts. A particular synkrisis unites the Emmaus episode (Lk 21,13-33) and the meeting between Paul and Lydia (Acts 16,5-11). In both narratives, the rare verb parabia/zomai is employed and, while this has been pointed out by commentators, the theological value of this synkrisis has nevertheless been underestimated. Luke had a deeply theologically inclusive agenda, and the parallels between Cleophas, the Jewish man who meets the Risen One, and Lydia, the pagan woman who meets Paul the Apostle, illustrate this.