The Writings in the Christian Bible

2018 ◽  
pp. 447-462
Author(s):  
Mark W. Elliott
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
The New Testament ◽  
Sacred History

The place for an account of the Writings that is Christian in light of the New Testament is considered along with what one might make of them in their canonical place within the Hebrew Bible. A Christian reading is only in part the reception of the Old Testament by the New Testament. The theology of as disparate a collection as the Writings can only really be a theology of each of them. Nevertheless, a steer is given by the large and most significant Psalter with its account of God’s special providence, followed by Wisdom books and the attached Megilloth, with Daniel and the historical books with their sacred history coming later as much in terms of logic as of chronology. The interests are wider and more universal than simply the salvation and preservation of Israel, even if that does not cease from being a deeply felt theme.

Imagination: A Hermeneutical Tool for the Study of the Hebrew Bible

2010 ◽  
Vol 18 (2) ◽  
pp. 114-136
Author(s):  
Izaak de Hulster
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Moral Imagination ◽  
Related Literature ◽  
Systematic Application ◽  
Ancient People ◽  
The New Testament ◽  
Old Testament Studies

AbstractBiblical scholars use the word 'imagination' more and more often, but in different cases 'imagination' covers different concepts. In order to reach a more systematic application of 'imagination' in hermeneutics and Old Testament Studies in general, there is a need to explore the possible uses of 'imagination'. This article comprises: 1) a theoretical introduction extending what Barth and Steck wrote in their classical primer on exegetical methods; 2) a section on imagination and history; 3) a heuristic classifying survey of Brueggemann's use of the word 'imagination'; 4) a reflection on how imagination is restricted by parameters of time and place. The article distinguishes between imagination of ancient people and of people nowadays, but deals with the interplay of both as well. It further reflects on the informed, controlled use of imagination in hermeneutics. After a brief comment on "moral imagination," a survey and mapping of the uses of imagination in hermeneutics rounds off the article. This will make clear how the different notions referred to with the word 'imagination' are related and why it is important to consider them as interdependent concepts. Although the majority of the examples will be taken from the Hebrew Bible, the thoughts expressed here are applicable to the study of the New Testament as well and some more specific New Testament issues and related literature will be referred to.

scholarly journals MUST THEISTS BELIEVE IN A PERSONAL GOD?

Think ◽  
2009 ◽  
Vol 8 (23) ◽  
pp. 77-86
Author(s):  
Elizabeth Burns
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Human Beings ◽  
Garden Of Eden ◽  
The New Testament ◽  
Genesis 3

The claim that God is a person or personal is, perhaps, one of the most fundamental claims which religious believers make about God. In Hinduism, Brahma, Vishnu and Shiva are represented in person-like form. In the Hebrew Bible/Old Testament God walks in the Garden of Eden (Genesis 3:8), experiences emotions (e.g. Isaiah 61:8), and converses with human beings (e.g. Job 38–41). In the New Testament, God communicates with his people, usually by means of angels or visions (e.g. Matthew 1:20–21), and retains the ability to speak audibly, as he does to Paul on the Damascus road (Acts 9:4–6). And, in the Qur'an, Allah is said to have a face and two hands (e.g. Qur'an 38:75), to see, and to sit on a throne (e.g. Qur'an 57:4). Many believers today would still claim that, among other things which God can do, he loves those who believe in him (e.g. Ephesians 5:29; I Peter 5:7; Qur'an 1:3) and responds to their prayers (e.g. Matthew 7:7–8; Mark 11:24; Qur'an 11:61).

Pre-Critical Readings

2018 ◽  
Author(s):  
Christian Hofreiter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Second Temple ◽  
The New Testament ◽  
Justin Martyr ◽  
Primary Focus

This chapter briefly considers the reception of the major herem texts in a number of corpora that lie outside the primary focus of the present work: in the Hebrew Bible/Old Testament itself (including the Apocrypha), in Second Temple and Jewish Hellenistic literature, in the New Testament, and in Christian authors before Marcion. These readings are ‘pre-critical’ in that they predate Marcion’s seminal criticism and do not address herem in terms of a moral challenge. The reception of herem texts within this corpus is shown to have been largely uncritical; there is some evidence of toning down in the works of Philo, who strategically omits certain herem passages and interprets others allegorically. However, neither the allegoresis by Philo nor that by Barnabas or Justin Martyr appear to have resulted from moral concerns about the texts. There is also no suggestion that these events did not in fact occur.

The Old Testament Witness

2019 ◽  
pp. 91-113
Author(s):  
Matthew Levering
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
The Dead ◽  
John's Gospel

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

Messianism in Linear and Cyclical Contexts

Exchange ◽  
2009 ◽  
Vol 38 (2) ◽  
pp. 117-133
Author(s):  
Jan Jongeneel
Keyword(s):  
Special Reference ◽  
Present Article ◽  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Modern Times ◽  
The New Testament ◽  
The Times ◽  
Linear Setting ◽  
At Home

AbstractThe Messiah figure originates from the Hebrew Bible/Old Testament. In a linear setting it interprets his person and work politically, spiritually, and apocalyptically. The New Testament applies this Hebrew concept spiritually and apocalyptically to Jesus of Nazareth: he is unrepeatably and irreversibly the Messiah/Christ of both Jews and gentiles. In the Qu'ran Jesus is known as al-Masih, but there this term merely functions as a name. However, the Islam points to the coming of the Mahdi figure at the end of the times, comparable with the Second Coming in Christianity. Therefore, the Messiah/Christ/Mahdi figure, as a unique figure, is at home in Judaism, Christianity, and Islam. These monotheistic religions place him, each in their own way, in a linear frame. In modern times cultural anthropologists and other scholars in the humanities have extended the use of the terms 'Messiah' and 'Messianism' to figures and phenomena in cyclical contexts. They do not hesitate to speak about 'the Hindu Messiah' and 'Buddhist Messianism'. The present article explores the nature of both the cyclical and linear views of time and history, investigates the birth and growth of Messianism in these specific settings, with special reference to modern developments, and compares the linear concepts of the Messiah and Messianism with the cyclical ones. At the end the article questions whether the cyclical and linear views of the Messiah and Messianism can be harmonized by the use of the spiral as bridge.

But in the Original . . .

2021 ◽  
pp. 27-36
Author(s):  
Kristin Swenson
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Final Word ◽  
The Bible ◽  
The New Testament ◽  
The One

This chapter tackles the issue of why there is no such thing as an “original” Bible. When it comes to the Bible, “going back to the original” usually means referring to the ancient Hebrew and Greek texts, since those are, respectively, the languages of the Old Testament or Hebrew Bible and of the New Testament, from which our translations come. However, there is simply no single Bible that old or that otherwise stands as “The One” that gave rise to them all. Our earliest versions come from hundreds of years after the Bible's (both Jewish and Christian versions) contents were finalized. There is no authoritative ur-text that can be consulted for the final word. But while there is no such thing as an original Bible, the facts of the Bible's development, the admission that we have fragments of copies sometimes with competing claims or inscrutable passages, invites us to reconsider the most basic ways to read it.

Canons and Rules of Faith

2019 ◽  
pp. 54-70
Author(s):  
Joseph T. Lienhard, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Greek Translation ◽  
Rule Of Faith ◽  
Clement Of Alexandria ◽  
The New Testament ◽  
The Law ◽  
Catholic Epistles ◽  
Theological Thought

A canon is a collection of sacred books. A rule of faith is a concise statement of Christian beliefs. The Hebrew (Jewish) canon (the Christian Old Testament) comprised three parts: the Law (five books), the Prophets (eight books), and the Writings (eleven books). The Septuagint or Greek translation of the Hebrew Bible is longer, by at least seven books. The earliest New Testament canon appeared before 200, and it was finalized c.400. The New Testament comprises the Gospel (4) and the Apostle (13 letters, or 14 with Hebrews). Luke added Acts to his Gospel and John the Presbyter wrote Revelation. Seven catholic epistles complete the canon. The rule of faith, prominent in Irenaeus, Clement of Alexandria, and Tertullian, guided the perception of orthodoxy, and theological thought, in the second and third centuries. Later the creeds (baptismal and conciliar) functioned as the rule of faith had earlier.

scholarly journals Die een wat sal kom: 'Messiaanse tekste' in die Ou Testament en ander Joodse geskrifte

2010 ◽  
Vol 31 (1) ◽  
Author(s):  
Alphonso Groenewald
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Jesus Christ ◽  
Ancient Israel ◽  
The New Testament ◽  
Long Time ◽  
To Come ◽  
The One ◽  
The Church

The one who is to come: �Messianic texts� in the Old Testament and other Jewish writingsAccording to the New-Testament authors, the life of Jesus, as Christ, should be seen in light of the Old-Testament texts. It seems that all the messianic texts in the Old Testament had been fulfilled in Jesus. The Messiah, who had been expected for a long time, was born in Bethlehem. This interpretation by the New-Testament authors has caused the church and Christians throughout the centuries to read the Old Testament as a prophecy, which is fulfilled in Jesus Christ. This interpretation has caused impatience with Jews, who did not accept Jesus of Nazareth as the Messiah. This article addresses the question: How did ancient Israel understand the concept �messiah�? It seems that the term is much more complex than a single meaning would allow the reader to believe. This article thus focuses on the theological functioning of the term within the Hebrew Bible as well as in other Jewish writings.

scholarly journals Malachi 4:4−6 (Heb 3:22−24) as a point of convergence in the Old Testament or Hebrew Bible: A consideration of the intra and intertextual relationships

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
S.D. Snyman
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
The Third ◽  
Special Place ◽  
The New Testament

Malachi 4:4−6 (Heb 3:22−24) occupies a special place in the canon of Scriptures. In Malachi 4:4−6 (Heb 3:22−24) not only the book of Malachi comes to a close but the whole of the Prophets (Nebi’im), and the second part of the Hebrew Bible. In the Christian Bible the book of Malachi is the last book in the Old Testament, which is concluded with this passage, before one turns to the New Testament. In this article it was argued the these three verses serve not only as the conclusion to the book of Malachi but also as a fitting close to the second part of the Hebrew Bible. It also serves as a link to both the Pentateuch as the first part, and the Psalms as the third part, of the Hebrew canon of Scriptures. In this sense Malachi 4:4−6 (Heb 3:22−24) can be viewed as a point of convergence in the Old Testament or Hebrew Bible.

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