The Law and the Prophets: A Study in Old Testament Canon Formation, by Stephen B. Chapman

2021 ◽  
Vol 15 (4) ◽  
pp. 349-350
Author(s):  
Rory J. Balfour
Keyword(s):  
Old Testament ◽  
Canon Formation ◽  
The Law

The Law and the Prophets. A Study in Old Testament Canon Formation

2002 ◽  
Vol 17 (1/2) ◽  
pp. 361
Author(s):  
Alexandra S. Grund ◽  
Stephen B. Chapman
Keyword(s):  
Old Testament ◽  
Canon Formation ◽  
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.

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