Genesis Use Research Articles

고린도전서 15:45의 이해와 해석에 대한 제안 — “살아 있는 육신”인 아담과 “살려 주는 영”인 그리스도 —

As K. E. Bailey rightly observes, 1 Corinthians 15:45 lies in the heart of the chiastic structure of verses 35-50, but its meaning is difficult to understand. Especially understanding the meaning of ψυχὴν ζῶσαν and πνεπῦμα ζῳοποιοῦν in verse 45 was not easy, and it gave the previous Korean translations problems to translate the phrase. On this account, this article examines Paul’s use of Genesis 2:7 in 1 Corinthians 15:45, and how Paul contrasts the first Adam and the last Adam.BR Paul contrasts the first Adam with the last Adam in a dualistic way. First, Paul makes an ontological contrast which sets an antithesis of Adam who is living but only as a natural being, placed in death and belonging to dust, and Christ who is the spirit, raised from death and belonging to heaven. Paul already explains this contrast in 1 Corinthians 2:14-15 where he makes a sharp distinction between a natural/fleshly person (ψυχικὸς ἄνθρωπος) and a spiritual person (ὁ πνευματικός). Moreover, in 1 Corinthians 3:1, Paul argues that he could not address the Corinthians as spiritual people (πνευματικοῖς) but as people of the flesh (σαρκίνοις). This shows that Paul uses the spiritual as an antithesis to natural or fleshly. Thus Paul’s contrast continues in 15:45 where he makes an ontological contrast between the first Adam who is still a natural being and the last Adam who is now a spiritual being.BR Second, Paul makes a functional contrast which sets an antithesis of Adam who received life from God and Christ who gives life (like God). The verb to give life (ζῳοποιέω) is explicitly and exclusively used with regard to God’s ministry in verse 22 and 36 in 1 Corinthians chapter 15. The first Adam was a being that received life from God, but the last Adam is a being that gives life. Through this dualistic contrast, Paul claims that the life-giving ministry that belonged to God in Genesis is now entrusted to the resurrected Christ, which leads to Paul’s exhortation for the Corinthians to belong to Christ and to abound in the work of the Lord. Thus this article aims to suggest an interpretation of 1 Corinthians 15:45 based on the dualistic contrast between Adam and Christ.

Atonement Anticipated: Paul’s Use of Genesis 22 in Romans 8

Abstract It is commonly held that Paul’s atonement theology evinces the influence of the “Akedah” tradition in Judaism, a historical accretion based on Gen 22 affirming that Isaac was actually sacrificed and was a uniquely efficacious atoning sacrifice for the sin of Israel. One of the Pauline passages commonly supposed to exhibit this influence is Rom 8:32. Yet further examination of the documents espousing the Akedah tradition casts doubt on the plausibility of this supposed influence. It is unlikely that this tradition was formed when Paul was writing. Nevertheless, a preoccupation with the Akedah has dominated exegetical debates about Rom 8:32 and why Paul may allude to Gen 22 when he proclaims God gave up his son for us. Therefore, this curious reference needs a more plausible interpretation. This article aims to supply that by showing that Paul uses Gen 22 to illustrate the means, and the necessity, of atonement.

Was Joseph Smith a Monarchotheist? An Engagement with Blake Ostler's Theological Position on the Nature of God

Was Joseph Smith a Monarchotheist? An Engagement with Blake Ostler's Theological Position on the Nature of God

“So Shall Your Seed Be”: Paul's Use of Genesis 15:5 in Romans 4:18 in Light of Early Jewish Deification Traditions

In Rom 4:18, Paul cites the “promise” to Abraham in LXX Gen 15:5, “so shall your seed be” (οὕτως ἔσται τὸ σπέρμα σου) in relation to what it means to “become the father of many nations” from Gen 17:5. Modern scholars have traditionally understood the relationship Paul sees between these two texts quantitatively, as promising a multitude of descendants made up of Jews and Gentiles. Conversely, some early Jewish interpreters of Gen 15:5 (and related texts such as Gen 22:17; 26:4) such as Philo, Sirach, and the author(s) of the Apocalypse of Abraham understood the promise qualitatively, as speaking not only of multiplication but of transformation into the likeness of the stars and assumption of their power. Reading Paul's use of Gen 15:5 in light of this qualitative interpretation places him within the context of already well-established deification or angelomorphic traditions in early Judaism that see the destiny of Abraham's seed as replacing the stars as the divine or angelic inheritors of the nations. This tradition may provide a more fitting explanation of the relationship Paul sees between Gen 17:5 and 15:5 in the wider context of the argument of Rom 4. This reading could illuminate the relationship between a complex nexus of ideas that Paul sees implicit in the one promise to Abraham in Gen 15:5. The promise of becoming as the stars of heaven would encompass the inheritance of the cosmos, becoming a father of many nations, and the resurrection from the dead.

“So Shall Your Seed Be”: Paul's Use of Genesis 15:5 in Romans 4:18 in Light of Early Jewish Deification Traditions

In Rom 4:18, Paul cites the “promise” to Abraham in LXX Gen 15:5, “so shall your seed be” (οὕτως ἔσται τὸ σπέρμα σου) in relation to what it means to “become the father of many nations” from Gen 17:5. Modern scholars have traditionally understood the relationship Paul sees between these two texts quantitatively, as promising a multitude of descendants made up of Jews and Gentiles. Conversely, some early Jewish interpreters of Gen 15:5 (and related texts such as Gen 22:17; 26:4) such as Philo, Sirach, and the author(s) of the Apocalypse of Abraham understood the promise qualitatively, as speaking not only of multiplication but of transformation into the likeness of the stars and assumption of their power. Reading Paul's use of Gen 15:5 in light of this qualitative interpretation places him within the context of already well-established deification or angelomorphic traditions in early Judaism that see the destiny of Abraham's seed as replacing the stars as the divine or angelic inheritors of the nations. This tradition may provide a more fitting explanation of the relationship Paul sees between Gen 17:5 and 15:5 in the wider context of the argument of Rom 4. This reading could illuminate the relationship between a complex nexus of ideas that Paul sees implicit in the one promise to Abraham in Gen 15:5. The promise of becoming as the stars of heaven would encompass the inheritance of the cosmos, becoming a father of many nations, and the resurrection from the dead.

Book Review: The Use of Genesis in the New Testament: Maarten J.J. Menken and Steve Moyise (eds), Genesis in the New Testament

Book Review: The Use of Genesis in the New Testament: Maarten J.J. Menken and Steve Moyise (eds), Genesis in the New Testament

Zephaniah's Use of Genesis 1–11

Zephaniah's Use of Genesis 1–11

Simple and precise targeted editing of the human genome using rAAV-mediated homologous recombination

The rate limiting step in translating normal and pathological human genetic variations into a deeper understanding of which are functionally relevant, and the development of genetically defined disease models that can speed up and rationalize the discovery of novel targeted therapies, now lies firmly with our ability to quickly and precisely alter any sequence in the human genome, just as we have been able to do in mice and other lower organisms for many years. However, routinely altering any user-defined endogenous DNA sequence in somatic human cells has been historically challenging due to their uniformly low levels of homologous recombination. Horizon's GENESIS™ gene-editing platform [http://www.horizondiscovery.com] uses the unique ability of targeted recombinant adeno-associated viral (rAAV) vectors to naturally stimulate and piggyback on the high-fidelity homologous recombination DNA-repair pathway in human cells, without the requirement for eliciting double-stranded DNA breaks using exogenous nucleases, to precisely engineer any DNA variation of choice into any human cell line, including the introduction of subtle point mutations and single nucleotide polymorphisms (SNPs), just as they occur in real patients. The ability to rapidly, accurately and stably engineer human genomes without introducing confounding off-target effects has the potential to transform the field of functional genomics and the design of future targeted, or personalized, therapies. Data will be presented highlighting the use of GENESIS to create genetically defined 'X-MAN' (gene X, mutant and normal) human isogenic cell-line pairs, which accurately model specific genetic variations present in a defined cancer patient population, and provide a matched normal genetic background for reference, in key application areas. First, defining the core phenotype driven by specific cancer genes; second, profiling the activity and therapeutic window of novel cancer therapies on specific target patient genotypes; third, systematically de-orphaning the cancer genome with next-generation'synthetically lethal'drug targets by combining with RNA interference and chemical genomics tools; and fourth, their use as gold-standard genomic reference materials for benchmarking molecular diagnostic assays and platforms.

Rewriting Abraham and Joseph

Abstract In the conclusion of his recent article “Acts and the Fragmentary Jewish Authors” (NovT 53 [2011] 22-51), C.R. Holladay suggested the need for further work in comparative hermeneutics in relation to the Acts of the Apostles. In response to Holladay’s call, this article explicates the use of Genesis in Acts 7:2-16 in light of the use of Genesis in select Jewish texts, from the LXX to those from the rabbinic period, focusing particularly, though not exclusively, on the impact of certain exegetical traditions found in Jubilees, Philo’s De Abrahamo, and Josephus’ Jewish Antiquities.

Hermeneutics in identity formation: Paul’s use of Genesis in Galatians 4

Paul’s hermeneutics, in dealing with the scriptures and traditions of Israel and his concern for a specific identity for the communities he interacted with, require attention for the reciprocal, interrelationship between hermeneutics and identity in his letters. Paul’s quotations from and allusions to the scriptures of Israel but also his argument which was a re-interpretation of the traditions of Israel, functions in Galatians 4:21–5:1 at one level as counter-argument to the position of his opponents in Galatia but, at another deeper level, also as a forceful attempt to (re)establish and reinforce the identity of the community of followers of Jesus. His appropriation of the scriptures, his revisionist interpretation of the Abraham narrative and in particular his construal of its lasting implications provided the interpretative map on which Paul plotted an emerging ‘Christian’ identity. But, reciprocally, Paul’s sense of a new or renewed identity in Christ also determined the contours of his hermeneutics.

The Use of Genesis 42:18 (not Leviticus 18:5) in Luke 10:28: Joseph and the Good Samaritan

Abstract This article seeks to accomplish two goals: (1) to correct the common assumption that the OT text being alluded to in Luke 10:28 is Lev 18:5, and (2) to set forth a proposal that Luke is drawing from the Joseph story (Gen 37–50) to supply various raw materials for constructing the Parable of the Good Samaritan. In order to carry out this examination, I will first demonstrate that Gen 42:18, rather than Lev 18:5, is the actual text being alluded to in Luke 10:28. After establishing this, I will then probe the possible function that the Joseph story might have in the Parable of the Good Samaritan (Luke 10:30–37).

Hunting, Heraldry, and the Fall in the Boke of St. Albans

The Boke of St. Albans (1486) has long been recognized as a landmark in early English printing and appreciated as a rich source of Middle English vocabulary. Its most striking feature, however, has often gone overlooked: the combination in one volume of works on heraldry with those on hunting and hawking. This article examines the historical and social contexts of both hunting and heraldry in late fifteenth-century England to suggest why these two independent subjects would have been brought together at this moment. The essay then considers closely the first of the Boke’s heraldic tracts, the Liber Armorum, analyzing in particular its use of Genesis in defining the nature of gentility. The social arguments forwarded in the Liber Armorum, with its exacting definitions of a gentleman, provide another answer as to why hunting and heraldry were related and why both subjects seemed to require specialized vocabularies of precision.

Improving Input Wave Data for Use with Shoreline Change Models

Shoreline change models such as GENESIS use refracted wave data identified at nearshore water depths that are seaward of the breaking limit for the largest waves in the model's ensemble. Adjustment of the manner in which wave data are input to the model can potentially improve the physical reality of the model's predictions. This paper presents a method whereby incipient breaking wave conditions are computed for each refracted wave case and then transformed offshore to a given reference water depth for subsequent input to the shoreline change model. This allows for consideration of wave transformations that occur between the reference water depth and the point of incipient breaking. This adjustment is shown to be of particular importance in those cases where the nearshore bathymetry is irregular.