Addressing an angelomorphic christological myth in Hebrews?

Steyn, Gert J.

doi:10.4102/hts.v59i4.688

Cited by 11 publications

(3 citation statements)

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“…But also the references to Moses and Melchizedek might have recalled known traditions which also viewed them as angelic fi gures. This prominence to the place of angels in relation to early Christianity comes as no surprise in this book as the later New Testament literature tends to pay more attention to angels than the early New Testament literature (Steyn 2003(Steyn :1107(Steyn -1128. The place of angels in the community to which the unknown author wrote, must have been signifi cant if he opens his document with such a strong distinction between the angels and the Son -thus putting Christology into perspective.…”

Section: Introductionmentioning

confidence: 91%

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Hebrews' Angelology in the Light of Early Jewish Apocalyptic Imagery

Steyn

2011

Journal of Early Christian History

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Section: Introductionmentioning

confidence: 91%

“…an angel. The problem might thus not be angel worship, but rather an underlying angel Christology (Steyn 2003(Steyn :1107(Steyn -1128.…”

Section: (D) Comparison Of the Exalted Christ With The Highest Fi Gurmentioning

confidence: 99%

Hebrews' Angelology in the Light of Early Jewish Apocalyptic Imagery

Steyn

2011

Journal of Early Christian History

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“…It was written with the intention to encourage a group of early Christians to persevere in their Christian faith (Steyn 2019a:259-276). They should remain faithful in their belief that Jesus is the Son of God and that he is different from the angels (Steyn 2003(Steyn :1107(Steyn -1128(Steyn , 2011a) and from Moses (Steyn 2014a:113-125). He is the ultimate King and High Priest (similar to Melchizedek) (Steyn 2002:207-223) who brought 84.…”

Section: Introductionmentioning

confidence: 99%

Life in James

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2021

Reformed Theology in Africa Series

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Peer review declarationThe publisher (AOSIS) endorses the South African 'National Scholarly Book Publishers Forum Best Practice for Peer Review of Scholarly Books'. The manuscript was subjected to rigorous two-step peer review prior to publication, with the identities of the reviewers not revealed to the author(s). The reviewers were independent of the publisher and/or authors in question. The reviewers commented positively on the scholarly merits of the manuscript and recommended that the manuscript be published. Where the reviewers recommended revision and/or improvements to the manuscript, the authors responded adequately to such recommendations.v Research JustificationThis publication deals with 'A Biblical Theology of Life' based on the New Testament. It forms the second of a two-volume publication on A Biblical Theology of Life. These two volumes trace the concept of life throughout the Protestant canon, working with the final form of the biblical books in Hebrew and Greek Scripture. This is done by providing the reader with a book-by-book overview of the concept of life. The introductory chapter of the first volume elucidates the scope for this two-volume publication followed by 12 chapters dealing with Old Testament corpora. The second volume proceeds with 10 chapters dealing with New Testament corpora. This volume concludes with a final chapter synthesising the findings of the respective investigations of the Old and New Testament corpora in order to provide a summative theological perspective of the development of the concept of life through Scripture.Although much has been published on the concept of life in the biblical text, it seems that up to date no comprehensive biblical theology in which the concept of life is traced throughout the different corpora of the Old and New Testament has been published. The current publication intends to fill this research gap. It is assumed that such an approach can provide a valuable contribution to the theological discourse on life and related concepts. From this investigation, it is clear that life forms a central and continuous theme throughout the biblical text. The theme begins with the living God who creates life but is shortly followed by death that threatens life. Despite this threat, God sustains life and awakens life from death. The text concludes with the consummation depicting eternal life in the new heaven and earth.A biblical-theological investigation is chosen as the methodology. It entails a thematic approach as it investigates the concept of life, with contextual foci on what individual books of Scripture teach about life, joined diachronically with an investigation of the progressive use of the concept of life in Scripture, while providing a theology of Scripture as a whole investigating the concept of life in all 66 books of the Protestant canon.No empirical research was conducted, and it does not pose ethical risks. The book is written by scholars for scholars. The target audience is peers and researchers.Except for a portion in Chapter 6, which ...

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Notes on PS 101 (LXX) and PS 103 (LXX) in Hebrews 1 in the Light of Evidence from the Dead Sea Scrolls and Papyrus Bodmer XXIV

Steyn

2009

Acta Patristica et Byzantina

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Ps 102( 101) is only quoted explicitly in Heb 1:10-12 in the whole of the corpus of known early Jewish and early Christian literature. It is a complex Psalm, containing an individual's lament who grieves for Zion, but ends in a song of praise about the unchangeableness of God. It is especially the LXX that opens up the possibility for a Christological interpretation in Hebrews -principally with its inclusion of kuv rio~ of which the Hebrew equivalent lacks in the Hebrew texts. There are furthermore elements in Ps 102(101):13-21 that were probably taken as references to Christ: his enthronement, the liberation from fear and death, the reference to this "to be written down for a future generation," and the renewal of Zion. Ps 104(103) was probably used during the Jewish synagogue liturgies on Friday evenings and Sabbath mornings. In the early Christian period, Ps 104(103) was traditionally used on Ascension Day from the earliest days of the Christian Church. It is quoted in Heb 1:7, but is nowhere else quoted or alluded to in the NT. The idea derived from the quotation of Ps 104(103):4, regarding the submission of the spirits (angels) to Christ, is picked up again in the conclusion to the catena of Heb 1. They are merely liturgical spirits in the service of God (Heb 1:14).Ps 102( 101) is a complex Psalm, containing an individual's lament (Westermann 1980:55; Rüsen-Weinhold 2001:182; Guthrie 2007:940) who grieves for Zion, but ends in a song of praise about the unchangeableness of God (Kistemaker 1984:45). Verses 13-23 and 26-29 are possible additions that were made for the purpose of giving the psalm a collective sense (Allen 1983:11). It belongs to the group of Psalms known in the ancient Church as "Penitential Psalms," or "Bußpsalmen," 4 and was probably used in public worship, perhaps with particular use during the evening liturgy. 5 Verses 2-12 and 24-25 contain an individual's lamentation; vv. 13 and 26-28 contain hymnic elements; and vv. 14-23 and 29 contain elements of prophetic promises (Kraus 1978b:864). The first person prayer, which is introduced with am' ; r in v. 25, was probably a fixed liturgical formula that was incorporated by the psalmist into his composition (Henze 2005:179).

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Addressing an angelomorphic christological myth in Hebrews?

Cited by 11 publications

References 21 publications

Hebrews' Angelology in the Light of Early Jewish Apocalyptic Imagery

Hebrews' Angelology in the Light of Early Jewish Apocalyptic Imagery

Life in James

Notes on PS 101 (LXX) and PS 103 (LXX) in Hebrews 1 in the Light of Evidence from the Dead Sea Scrolls and Papyrus Bodmer XXIV

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