Wisdom

2008 ◽  
Author(s):  
Katharine J. Dell
Keyword(s):  
New Testament ◽  
Old Testament ◽  
World View ◽  
Human Suffering ◽  
Significant Development ◽  
The World ◽  
The New Testament

This article addresses the following questions: What is this tradition of ‘wisdom’ to which the wise men ultimately belong? How far back do its roots go, and what literature specifically contains its insights? The genre of wisdom that begins with the book of Proverbs developed in a number of different directions as the canon expanded and then closed, and as the tradition continued into the Apocrypha, the Qumran documents, and the New Testament. Whilst wisdom books appear to be in a category of their own within the canon of the Old Testament, wisdom influence on other material can easily be found, even if the exchange of influence does not appear to have been two-way, at least in the earliest material. Later, however, that changed, and the boundaries between the wisdom genre and other genres became indistinct. The theological context of wisdom became increasingly important, with a significant development in Proverbs 1–9 into the realm of cosmological Wisdom, which became very significant in apocryphal material and with important theological challenges to the wisdom world-view posed by the authors of Job and Ecclesiastes, who questioned God's justice in the world in the light of human suffering and death.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

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.

scholarly journals Hoe kan God dit toelaat? ’n Bibliologiese verryking van die teodiseevraagstuk uit ’n vergelyking tussen Openbaring en 4 Esra

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
J.A. Du Rand
Keyword(s):  
New Testament ◽  
Old Testament ◽  
History Of Philosophy ◽  
Human Suffering ◽  
Book Of Revelation ◽  
The New Testament ◽  
History Of ◽  
The Relationship ◽  
Intertestamental Literature

How can God allow it? A bibliological enrichment of the theodicy issue from a comparison between the Book of Revelation and 4 EzraIn the process of understanding and defining the relationship between God and man, the theodicy issue frequently floats to the surface. A long strand in the history of philosophy and theology has addressed itself to the task of reconciling God’s omnipotence and benevolence with human suffering and the existence of evil. Some of the philosophical and theological views are represented in this article. According to reformed scholarly presentation, theodicy should seriously take into account the soteriological and eschatological hermeneutical views. This is confirmed by the Old Testament, intertestamental literature and the New Testament. The purpose of this article is to draw attention to the apocryphal 4 Ezra which puts surprising views about theodicy on the table.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals Intermediaries in Jewish Theology: Memra, Shekinah, Metatron

1922 ◽  
Vol 15 (1) ◽  
pp. 41-85 ◽  
Author(s):  
George Foot Moore
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Considerable Extent ◽  
Christian Theology ◽  
Human Form ◽  
The World ◽  
The New Testament ◽  
God The Father

The Christian interpretation of the Old Testament was early set upon finding in it a figure corresponding to the Son, or the Word (Logos), in the New Testament, a divine being, intermediary between God the Father and the world in creation, revelation, and redemption. For Christian theology, with its philosophical presumptions, a God who visibly and audibly manifested himself to men in human form and action was necessarily such a being; the Supreme God, in his supramundane exaltation or his metaphysical transcendence, could not be imagined thus immediately to intervene in mundane affairs. In this assumption and to a considerable extent in their particular interpretations the Fathers had a precursor in the Jewish theologian Philo.

scholarly journals Apocryphal Stories about Angels in "Paley Tolkova"

2021 ◽  
Vol 8 (2) ◽  
pp. 21-27
Author(s):  
I.V. Dergacheva
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Old Russian ◽  
Dionysius The Areopagite ◽  
John Chrysostom ◽  
The World ◽  
The New Testament ◽  
The Creation ◽  
Book Of Genesis

In the Old Russian Palea, which begins with a story about the creation of the world with extensive interpretations borrowed from the works of Severian of Gabala, Basil the Great, the interpretations of John Chrysostom on the Book of Genesis, the works of Epiphanius of Cyprus, “The Six Days” by John the Exarch of Bulgaria, the appearance of the earthly angels precedes the creation of the earthly world. The doctrine of the angelic ranks is based on the testimonies of the Old Testament about seraphim, cherubim, powers, angels and the New Testament information about thrones, dominions, powers, principles, archangels. In early patristics, the classification of heavenly powers belongs to Gregory the Theologian, as well as to Cyril of Jerusalem. The systematic doctrine of the hierarchy of heavenly forces belongs to Dionysius the Areopagite: in his work "On the heavenly hierarchy."

scholarly journals Inklusivisme en eksklusivisme: ‘n Studie van twee tendense

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Pieter M. Venter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
The Other ◽  
Christian Church ◽  
The Bible ◽  
Unique Character ◽  
The World ◽  
The New Testament ◽  
The Church

Inclusivism and exclusivism: A study of two trendsThe identity of the church can be either inclusivist or exclusivist. Van Ruler’s theocratic theology views the church as being an inclusive community in service of God’s kingdom. It is the vehicle God uses to introduce his kingdom into the world. According to Van Ruler, however, the church also shows a unique character based on its relationship with Jesus Christ. Although the church can take many forms, Van Ruler’s opinion is that the Christian Church could be advised by Old Testament Israel in this regard. This study shows that both inclusivist and exclusivist trends are present in the Old as well as the New Testament. The New Testament inherited the debate between these two opposing stances from the time of the Second Temple. Returning from exile, Sadocitic priests propagated an exclusivist identity for the Judaeans. Their viewpoint was based on the programme of Ezekiel 40–48, as is illustrated in the literature of Ezra–Nehemiah, the Priestly Writing, Chronicles and Jubilees. On the other hand, indeed there was an inclusivist approach as well, as is depicted in the books of Jonah, Ruth, Trito-Isaiah and even Numbers and Joshua. The conclusion drawn from the study is that both exclusivist and inclusivist trends are present in the Bible. Although the church does not have any other option in the present postmodern world but to be primarily an inclusive community, it should also show some form of exclusivism.

scholarly journals ‘De God van de vrede’ in het Nieuwe Testament

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Rob Van Houwelingen
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Near East ◽  
Ancient Near East ◽  
Hellenistic Period ◽  
Apostle Paul ◽  
Greco Roman ◽  
The World ◽  
The New Testament ◽  
Roman Culture

‘The God of peace’ in the New Testament. Why does the New Testament use the expression ‘the God of peace’ and what is the meaning of this phrase? In the Old Testament, the God of Israel is often connected with peace, but he is never called ‘the God of peace’. Not until the Hellenistic period is this expression sporadically found in Judaism (once in the Testaments of the Twelve Patriarchs and once in Philo). As for the biblical Umwelt, the gods of the ancient Near East were not very peace-loving, and in the perception of Greco-Roman culture the god of war, Arès/Mars, as one of the twelve Olympians was much more prominent than Eirènè/Pax. However, the expression ‘the God of peace’ is found several times in the Corpus Paulinum and once in the letter to the Hebrews. This article investigates all New Testament texts that have this formula, suggesting that the apostle Paul could be responsible for the wording. In conclusion, Paul states that the God of Israel desires to establish a definitive peace in his creation through the crucifixion and resurrection of Jesus Christ and by finally defeating all powers of evil. This apostolic message further indicates that Christians are supposed to be bearers of peace, promoting a peaceful atmosphere in their environment and in the world.

scholarly journals The Christological Aspects of Hebrew Ideograms

2019 ◽  
Vol 79 (4) ◽  
pp. 1027-1038
Author(s):  
Predrag Petrović
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Linguistic Form ◽  
Divine Will ◽  
The World ◽  
Hebrew Language ◽  
The New Testament

Abstract: The linguistic form of the Hebrew Old Testament retained its ancient ideogram values included in the mystical directions and meanings originating from the divine way of addressing people. As such, the Old Hebrew alphabet has remained a true lexical treasure of the God-established mysteries of the ecclesiological way of existence. The ideographic meanings of the Old Hebrew language represent the form of a mystagogy through which God spoke to the Old Testament fathers about the mysteries of the divine creation, maintenance, and future re-creation of the world. Thus, the importance of the ideogram is reflected not only in the recognition of the Christological elements embedded in the very structure of the Old Testament narrative, but also in the ever-present working structure of the existence of the world initiated by the divine economy of salvation. In this way both the Old Testament and the New Testament Israelites testify to the historicizing character of the divine will by which the world was

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