Expository Studies in the Old Testament: VI. The Giving of the Law and the Desert Wanderings

1907 ◽  
Vol 29 (6) ◽  
pp. 451-465
Author(s):  
Kemper Fullerton
Keyword(s):  
Old Testament ◽  
The Law

scholarly journals Tearing of clothes: A study of an ancient practice in the Old Testament

2018 ◽  
Vol 39 (1) ◽  
Author(s):  
Obiorah M. Jerome ◽  
Favour C. Uroko
Keyword(s):  
Old Testament ◽  
Specific Objective ◽  
The Law

Tearing of clothes occurs in sorrowful occasions but there is a class of person that the law excludes from this custom. This article attempts a synopsis and a synchronised presentation of all the occurrences of this phenomenon in the Old Testament. Particular attention is paid to the verbal roots and mood employed for the action of rending clothes, words used for clothes, persons performing the action, reasons for the action and contexts. The specific objective of the study is to elucidate this ancient practice, especially the contexts in which it is found in the Old Testament.Intradisciplinary and/or interdisciplinary implications: The research on ancient Israel’s practice of tearing clothes is a biblical analysis of this phenomenon in the Old Testament. It is discovered that this practice was used as an external manifestation of personal or communal dolorous experience, still practised among Jews today. Disciplines implicated are sociology and psychology.

Milton's Dichotomy of “Judaism” and “Hebraism”

PMLA ◽  
1974 ◽  
Vol 89 (1) ◽  
pp. 105-112 ◽  
Author(s):  
Samuel S. Stollman
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Liberty Of Conscience ◽  
The Law ◽  
Mosaic Law

Milton scholars have long been aware of inconsistencies in Milton's views regarding the Old Testament and the Jews. He shows, concurrently, “powerful judaistic motifs” and “anti-judaistic motifs.” He advocated liberty of conscience but was silent during the debate on the Readmission of the Jews. Milton's views may have evolved or changed but he was doctrinally consistent. He dichotomized the Old Testament constellation of personae and concepts into “Judaic” motifs which he rejected and “Hebraic” motifs which he adopted. He took Paul's antithesis of the Law (the Flesh) and the Gospel (the Spirit) and applied it within the Hebrew Bible itself. The “Judaic” complex is that which is human, relevant to the Jews as a people inclined to servitude, and the “external” aspect of the Mosaic Law, also a form of bondage. The “Hebraic” complex is divine, universal, and the “internal” Scripture, equated with freedom and. ultimately, Christian Liberty. The “Hebraic” motif supplies a continuity for the Scriptures. The dichotomy accords with Milton's philosophy (Plato's and Aristotle's dualisms) and with his methodology of structural and imagistic contrasts. The dichotomy explains the presence of “judaistic” and “anti-judaistic” motifs as well as his “reluctance” to grant the Jews freedom of worship.

Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

Calculating Salvation

2020 ◽  
pp. 103-118
Author(s):  
Michael Hubbard MacKay
Keyword(s):  
Old Testament ◽  
Hierarchical Structure ◽  
Kingdom Of God ◽  
Church Members ◽  
The Hierarchical Structure ◽  
The Law ◽  
Prophetic Authority ◽  
Second Coming

This chapter examines Smith’s creation of the Mormon law (D&C 20 and 42) and formation of a hierarchical priesthood structure to govern the kingdom of God, which he based on a charismatic reception of the law through revelation, a restoration of his church through angelic visits and theophany, and his expectation that church members have their own revelations and see God for themselves (D&C 88:1). The chapter examines the emergence of several new rituals in the Kirtland period before turning attention to Smith’s 1836 priesthood restoration narrative about Elijah, the Old Testament prophet, who reportedly visited Smith on April 3, 1836. The idea of Elijah returning to usher in the Second Coming was commonly preached by antebellum Protestants who accentuated the millennialism in the fourth chapter of Malachi. The chapter traces Smith’s interest in the Old Testament, which led to his study of Hebrew and his discovery of the Passover tradition of leaving a cup of wine for Elijah in anticipation of his return. The chapter views Elijah’s restoration of priesthood as the pinnacle of the development of the Mormon priesthood that would endow the Mormons with power from on high. The chapter traces Smith’s attempts to reconcile the tension between following the law (even his own revelatory commandments), empowering a hierarchy of priests, and being assured salvation through physical rites. It charts the beginning of new Mormon ritual efforts to recreate its members as prophets/prophetesses, priests/priestesses, and kings/queens, all while maintaining Smith’s central role. The rituals endowed the Mormon membership with authority and connected them to the ancient order of Melchizedek and prepared for Christ’s Second Coming. Participation in solemn assemblies, anointings, and the School of the Prophets assured Mormons of their salvation and role in the kingdom within a hierarchical ecclesiology that upheld Smith’s authority. His new liturgies, particularly those featured in the new “House of the Lord” (later termed “temple”) in Kirtland, offered members kingly and prophetic authority without threatening the hierarchical structure of the priesthood.

scholarly journals Die messiaanse aard van psalms: hoe dit ’n Nuwe-Testamentiese lees, vertaling en omdigting van die psalms raak

2006 ◽  
Vol 40 (4) ◽  
Author(s):  
J. L. Helberg
Keyword(s):  
New Testament ◽  
Old Testament ◽  
In Christ ◽  
The Law ◽  
Psalm 2

The messianic character of the psalms: how it affects a New Testament reading, translation and re-versification of the psalms The 2001 re-versification of the psalms as well as the 1983 translation in Afrikaans is rejected by some, because the messiah is not rendered in capital letters. This article views the matter from the perspective of Psalm 1 and 2 as an introduction which characterises the whole psalter as messianic. This article explores what this means. The relation between Psalm 2 (re kingship) and Psalm 1 (re the Law/Word of Yahweh) is in- vestigated in able to view the “messianic” concept in its real perspective. The same applies to the relation Old Testament- New Testament and expectation-fulfilment. The regenerative character of the fulfilment in Christ as well as its implication for one’s inclination towards one’s neighbour and how it affects that of the psalmists is explored. The conclusion of the article is that to render the messiah in capital letters in the psalms is to bypass the regenerartive fulfilment by Christ and to ignore the implication thereof regarding enemies.

Laws in the Hebrew Bible/Old Testament

2019 ◽  
Author(s):  
Samuel Greengus
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Studies ◽  
Biblical Law ◽  
Near Eastern ◽  
The People ◽  
Divine Origin ◽  
The Law ◽  
Criminal Behaviors ◽  
The Many

Biblical laws are found mainly in the Pentateuch (i.e., the first five books of the Hebrew Bible). The laws are linked to the figure of Moses, who is depicted as having received them directly from God in order to transmit them to the people of Israel during the years in the Wilderness after being released from slavery in Egypt. Biblical laws are thus presented as being of divine origin. Their authority was further bolstered by a tradition that they were included in covenants (i.e., formal agreements made between God and the people as recorded in the books of Exodus and Deuteronomy). Similar claims of divine origin were not made for other ancient Near Eastern laws; their authority flowed from kings, who issued the laws, although these kings might also be seen as having been placed on their thrones through the favor of the gods. The biblical law collections are unlike other ancient Near Eastern “codes” in that they include sacral laws (i.e., governing cult, worship, and ritual, as well as secular laws: namely, governing civil, and criminal behaviors). This mingling of sacral and secular categories is the likely reason both for the many terms used to denote the laws, as well as for the unexpected number of formulations in which they are presented. The formulations used in biblical law can be classified as “casuistic” or “non-casuistic.” They are not equally distributed in the books of the Pentateuch nor are they equally used with secular and sacral laws. While there are similarities in content between secular laws found in the Hebrew Bible and laws found in the ancient Near Eastern law “codes,” the latter do not exhibit a comparable variety in the numbers of law terms and formulations. The Hebrew Bible tended to “blur” the differences between the law terms and their formulations, ultimately to the point of subsuming them all under the law term torah (“teaching”) to describe the totality of the divinely given laws in the Pentateuch. Biblical studies in general and Pentateuchal studies in particular are challenged by the fact that manuscripts contemporary with the events described have not survived the ravages the time. Scholars must therefore rely on looking for “clues” within the texts themselves (e.g., the laws cited by the prophets, the reform of Josiah, the teaching of torah by Ezra, and evidence for customs and customary laws found in books of the Hebrew Bible outside of the Pentateuch).

The Theological Appropriation of the Old Testament by the New Testament

1986 ◽  
Vol 39 (1) ◽  
pp. 1-17 ◽  
Author(s):  
Matthew Black
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Terms ◽  
Biblical Study ◽  
The New Testament ◽  
The Law

To speak, in general terms, of trends in modern biblical study is often to over-simplify; and certainly to claim that there has been, in recent years, a trend away from the traditional classicist or ‘hellenist’ approach to New Testament problems towards a more Hebraic or semitic-centred approach would be to be guilty of the same exaggeration as E. C. Hoskyns in 1930: ‘(There are) grounds for supposing no further progress in the understanding of … Christianity to be possible unless the ark of New Testament exegesis be recovered from its wanderings in the land of the Philistines (sic) and be led back not merely to Jerusalem, for that might mean contemporary Judaism, but to its home in the midst of the classical Old Testament Scriptures — to the Law and the Prophets.’ There is, nevertheless, some truth in A. M. Hunter's later statement: ‘After ransacking all sorts of sources, Jewish and Greek (and, we may add, starting all sorts of “hares”, some of which have not run very well), (scholars) are discovering the truth of Augustine's dictum, “The New Testament lies hidden in the Old, and the Old is made plain in the New”’ (Novum Testamentum in vetere latet, vetus in novo patet).

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