By Benjamin Sargent
This publication identifies events within the New testomony the place Scripture is interpreted as if its which means is dependent upon its writer or time of writing. Focusing upon Hebrews, Acts and the 'Davidssohnfrage' within the Synoptic Gospels, it argues that this 'historical' method of interpretation is a vital yet neglected component to using Scripture within the New testomony.
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Extra resources for David Being a Prophet: The Contingency of Scripture upon History in the New Testament
66 and Gerhard von Rad, Genesis, (trans. John H. Marks; London: SCM, 1961), p. 170. See also John G. Gammie, ‘Loci of the Melchizedek Tradition of Genesis 14:18 – 20,’ JBL 90:4 (1971), pp. 385 – 396 who argues in significant detail that this pericope has a much earlier dating than the surrounding text and that it originated as a traditional account of Melchizedek kept alive by the Shechem, Nob, Jerusalem and Shiloh cults. Yet, as Gordon J. Wenham, Genesis 1 – 15 (WBC 1; Nashville: Thomas Nelson, 1987), pp.
154 does the same. Hugh W. Montefiore, The Epistle to the Hebrews (London: A. & C. Black, 1964), p. 123 notes a clear historical aspect to Heb 7:11 though he is quite mistaken as to its nature. He suggests that by referring to Melchizedek, the author of Hebrews is seeking to abrogate the law instituting the Levitical priesthood by looking back to the time before the law to a superior type of priest in a manner similar to Gal 3:1– 22. Montefiore fails to note, however, that Melchizedek is important because he appears in a scriptural text that originates after the law (cf.
This is quite different from Hebrews, the setting of which in its own contemporary political and social situation is notoriously hard to reconstruct. ¹⁰³ As is noted above, Hebrews’ interest in Melchizedek bears little similarity to 11QMelch. This is particularly the case when one considers the way in which scriptural texts are used in 11QMelch, which is essentially a catena of texts with no stated historical relationship between them, mainly expounded by means of פשר. This eschatological focus, in particular the eschatological imperative to correct behaviour, agrees with Philo’s stress upon the Essene’s ethical life, cf.