Isaiah 9:3 is organized in a fairly neat chiasm, with a triple use of the word “joy” ( samach ) in the center: A. You multiply the nation B. You make great their joy ( simchah ) C. They rejoice ( samach ) before you B’. As the joy ( simchah ) in harvest A’. As men are glad ( . . . . Continue Reading »
There’s land, and there’s sea. Israel and the nations. What then are islands? Bits of land within the sea. Kings of the islands bring tribute to the Davidic king (Psalm 72:10), and the islands rejoice when God reigns over the earth (97:1). Isaiah 11:11 says that the Lord will recall His . . . . Continue Reading »
Revelation includes several fourfold lists of the groups that are under the dominion of the Lamb. Four of these lists include ethnos , phule , glossa , and laos (5:9; 7:9; 11:9; 14:6), though in a slightly altered order each time. In addition, 10:11 includes laos , ethnos , and glossa , but instead . . . . Continue Reading »
In an evident allusion to the LXX of Song of Songs 1:2, John says that Jesus’ golden girdle is girded across His “breasts” ( mastoi ). In John’s vision, Jesus has a somewhat feminized body. What could that mean? For starters, it links Jesus with the Lover of the Song. Plus, . . . . Continue Reading »
John describes Jesus’ appearance following a wasf form, listing off His features from white head to face to feet and back to face 1. Head and hair 2. Eyes 3. Feet 4. Voice 5. Hand 6. Mouth 7. Face That list probably has some correlation with the days of creation: White hair is light on the . . . . Continue Reading »
Jesus is “like the son of man” (Revelation 1:13), a clear allusion to Daniel 7. He also sports a head of white hair like wool, white as snow (1:14), another clear allusion to Daniel 7. But the two allusions to Daniel 7 describe two different people. The Ancient of Days, not the Son of . . . . Continue Reading »
Bruno Blumenfeld makes the intriguing comments that “Paul lived in a world in which ethics was the only field of intellectual speculation left to the philosopher.” The polis was dead. But, Blumenfeld continues, “Paul transcends morals and makes his way into the political.” . . . . Continue Reading »
Traditional treatments of the ordo salutis often assume a firm distinction between accomplishment and application of redemption. Terminology, for instance, is strictly distinguished: Sacrifice, redemption, cross, resurrection are on the “accomplished” side, while regeneration, . . . . Continue Reading »
How did Jesus’ death defeat the powers? Jenson, simple-minded in the best sense, says, “Jesus really and straightforwardly did defeat the high priest and the Roman procurator, the powers and principalities of political empire and religious self-assertion. An actual historical conflict . . . . Continue Reading »
Jesus was killed because He forgave, not to gain our forgiveness, says Gerhard Forde. I don’t agree with the second part of that, but the first part intrigues. It sounds like the typical liberal nostrum that Jesus was put to death for being too nice, and we don’t like niceness. Is a . . . . Continue Reading »
Subscribe
Latest Issue
Support First Things
