Study John’s use of Hebrew word formations (e.g., “In the beginning” aligning with Genesis 1:1) and compare it to earlier Gospels. This could indicate an increasing mastery of theological depth.: Difference between revisions

    Approach:

        Mark’s Gospel is action-driven and concise, with limited theological reflection on word formations or deep allusions to Hebrew concepts.

        Hebrew Scriptures are referenced, but often in straightforward ways.

    Example:

        Mark 1:1-3: Begins with “The beginning of the Gospel of Jesus Christ” and cites Isaiah 40:3 to establish John the Baptist’s role as a forerunner.

            The phrase “beginning” echoes Genesis 1:1 but does not develop it theologically.

    Assessment:

        While Mark introduces themes foundational to the Gospel message, it lacks the intricate use of Hebrew word formations seen in John.

    Approach:

        Matthew frequently draws on Hebrew Scriptures, using fulfillment formulas and engaging with Hebrew word meanings, though primarily for didactic purposes.

        Word formations and symbolic allusions are explained to a Jewish audience.

    Examples:

        Matthew 1:21: The angel explains the name "Jesus" (Yeshua) as “He will save His people from their sins,” emphasizing the Hebrew root for salvation.

        Matthew 2:6: References Micah 5:2 to highlight Bethlehem as the birthplace of the Messiah, showing awareness of Hebrew meanings in prophetic texts.

    Assessment:

        Matthew uses Hebrew word formations explicitly, but the focus is on clarity and accessibility rather than theological depth or subtlety.

    Approach:

        Luke integrates Hebrew themes and word plays into broader theological narratives but often stops short of deep word formation analysis.

        His emphasis is on Jesus’ teaching role and the unveiling of Scripture’s hidden meanings.

    Examples:

        Luke 4:18-19: Jesus cites Isaiah 61:1-2, proclaiming its fulfillment. The Hebrew terms for "anointed" (Mashiach) and "release" (deror) hint at broader redemptive themes.

        Luke 24:27, 44-45: The Emmaus road narrative emphasizes understanding Scripture through Christ, including Hebrew word play, but Luke does not delve into the linguistic details.

    Assessment:

        Luke expands on Hebrew symbolism and themes but does not focus on word formations with the depth or precision found in John.

    Approach:

        John uses Hebrew word formations and theological parallels extensively, embedding them in a cosmic and mystical framework.

        The prologue (John 1:1-18) exemplifies a sophisticated reinterpretation of Genesis 1:1, connecting Jesus to the divine act of creation.

    Examples:

        John 1:1-5: “In the beginning was the Word (Logos), and the Word was with God, and the Word was God.”

            Parallels Genesis 1:1 ("In the beginning, God created"), linking Jesus as the eternal Logos to the Hebrew concept of divine speech (דָּבָר, dabar) as a creative force.

        John 1:14: “The Word became flesh and dwelt among us.”

            The Greek word for "dwelt" (ἐσκήνωσεν, eskenosen) connects to the Hebrew shekinah, the dwelling presence of God in the Tabernacle (Exodus 25:8).

        John 19:36-37: “Not one of His bones will be broken” (Exodus 12:46) and “They will look on Him whom they have pierced” (Zechariah 12:10).

            John integrates Hebrew Scripture seamlessly, revealing Christ as the Passover Lamb and the pierced Messiah.

    Assessment:

        John’s Gospel reflects a profound understanding of Hebrew word formations, integrating them into a theological and literary masterpiece. The depth and subtlety exceed earlier Gospels, demonstrating a mature application of sensus plenior.