The allusions to the Old Testament in the book of Revelation form a key to its interpretation. This article is a survey and evaluation of recent studies on the role of the allusions in how Revelation is to be interpreted.
This article offers a six-step guide that assists us in understanding the New Testament's use of the Old in Hebrews 1:4-14. These steps are valuable for interpreting other instances where a New Testament text cites an Old Testament text.
This article looks at the supremacy of Christ, especially in the book of Hebrews. The author also looks at the new covenant as being better than the old covenant (relation Old Testament and New Testament): it is more inclusive (it includes Gentiles); it has a better Mediator; a better High Priest; a better King; and a better revelation of God.
This article works through the charge against Christians that we pick and choose what Old Testament laws apply still today. Such a charge is often raised in the discussion over homosexuality. The author defends the view that the Old Testament is not a uniform landscape, but has a shape whose emphases and priorities are outlined and filled and fulfilled by Christ.
This article reflects on Old Testament types who pointed ahead to Christ, who fulfilled these.
What is the canonical approach to the study of the Old Testament? The paper wants to apply this approach to the hermeneutical problem of prophecy and fulfillment, which Sailhamer sees as a question of the relationship between the Old and New Testament. The canonical approach takes the final shape of the Old Testament seriously.
This article defines redemptive history as the historical progression of events, sovereignly decreed and providentially controlled by God, leading to the final redemption of creation through the elect remnant of mankind. In this article, the author provides an outline of the narrative of redemptive history leading to Christ. It is necessary to understand the narrative of redemptive history in order to correctly interpret scripture.
This article reveals how the Old Testament moved toward the incarnation of Christ. In part it does so by showing the failures and disappointments of all earlier messiahs, saviors, and sacrifices. Also, the Old Testament reveals the character of the Lord himself, that he is coming do to be with his people, and also to suffer over and with his people.
This article looks at what typology is, and how it can help us interpret the Old Testament. Typology actually shows that the temporal and theological gap between the Old and New Testament does not hinder our Bible reading, but helps it.
What is the nature of the continuity and discontinuity between the Old and New Testaments? Covenant theology tends to maximize the continuity while dispensationalist theology emphasizes the discontinuity. This paper aims to narrow the gap by discussing a neglected dimension of New Testament data: Paul's letter to the Ephesians.
Beale addresses the New Testament uses of the Old Testament that appear to have a meaning inconsistent with the original meaning of the original context. Examples are: John 19:36 claiming to be a fulfillment of Exodus 12:46, and Hosea 11:1 in Matthew 2:15. Beale argues that Old Testament writers knew more about the topic of their speech act than only the explicit meaning expressed.
How did the New Testament use the Old Testament? The paper defends what its author calls a kerygmatic approach to the understanding of the New Testament's use of the Old Testament. The dominant factor is the proclamation of the gospel.
This survey of the state of Old Testament studies was written in 1975. It was a transitional period filled with uncertainties of direction. Kaiser wants to promote solid and substantial biblical scholarship. Specific areas surveyed include biblical theology, and the relation of the Old Testament to the New Testament.
Does the New Testament quote the Old Testament out of context? Does the New Testament change the meaning of the Old Testament Scripture which is quoted? This article looks critically at the issue of intertextuality.
This article considers a typological pattern developing in Scripture, namely, that of an Adamic figure, Joseph, within the Pentateuch and then stretching through the exilic figures of Mordecai and Daniel, and into the New Testament. The author considers this in light of the question of whether such typology stands merely as an act of reading or as a part of writing. He argues that such typology exists within the OT as an act of writing and not merely a way of reading.
This study explores the possibility that Paul created the so-called hymnic material he is using in Ephesians 5:14. Supporting this thesis is a study of the way that the passages from Isaiah have been conflated in Ephesians 5 and have influenced the broader contours of Ephesians. The authors first look at the Old Testament text behind the citation and then demonstrates how Paul contextually appropriates the texts for his purposes.
The New Testament frequently quotes the Old Testament. How can we best understand this?
Does the New Testament use the Old Testament in a contextual manner, that is, acknowledging the literary context from where the reference is taken? The thesis of this article is that Paul’s use of Exodus 32:6 in 1 Corinthians 10:7 and the flow of the argument in 1 Corinthians 10:1–13 are best understood against the literary context of covenant making, breaking, and renewal in Exodus 19-Exodus 34.