Zion Theology in First Part of the Book of Zechariah in the Context and out of the Context of the Reconstruction of Jerusalem Temple

2020 ◽  
pp. 42-62
Author(s):  
Владимир Викторович Бельский
Keyword(s):  
Old Testament ◽  
Divine Presence ◽  
People Of God ◽  
Jerusalem Temple ◽  
The Bible ◽  
The People ◽  
Initial Stage ◽  
Peace And Justice ◽  
The New Testament ◽  
Zion Theology

В данной статье рассматривается понятие Сиона - одного из библейских топонимов, который широко употребляется в качестве богословского понятия в ветхозаветных пророческих книгах, псалмах, Новом Завете преимущественно для обозначения Божественного присутствия. Однако предметом данного исследования выступают те специфические черты богословия Сиона, которые выражены в первых восьми главах Книги пророка Захарии. Исследовательский интерес именно к этой части Писания вызван тем, что она датирована начальным этапом восстановления храма в Иерусалиме. В Библии выделяются три стороны, три грани понимания Божественного присутствия на Сионе, наличие храма и богослужения, наличие монарха из Давидовой династии и мир и справедливость в среде народа Божия. Это ставит вопрос о том, какому же аспекту отдавал приоритет Захария в своем понимании присутствия Господа на Сионе. Для решения проблемы автор обращается к анализу интертекстуальных связей рассматриваемых отрывков Книги пророка Захарии с отраженной в Ветхом Завете пророческой и священнической традицией, с античными параллелями. Эти методы применяются с учетом конкретной исторической ситуации создания исследуемых текстов. В результате в представлениях пророка Захарии о Сионе обнаруживается соединение литургического и социального (общинного) понимания присутствия Господа. This article discusses the concept of Zion, one of the biblical toponyms widely used as a theological concept in the Old Testament prophetic books, psalms, the New Testament primarily to denote Divine presence. However, the subject of this study is the specific features of the theology of Zion, which are expressed in 1-8 chapters of the book of Zechariah. Research interest for this part of Scripture is due to the fact that it is dated by the initial stage of the restoration of the temple in Jerusalem. The Bible distinguishes three aspects of the understanding of the Divine presence in Zion, the presence of a temple and worship, the presence of a monarch from the davidic dynasty and peace and justice among the people of God. It raises the question of what aspect Zechariah gave priority to his understanding of the presence of the Lord in Zion. To solve the problem, the author turns to the analysis of the intertextual links of the considered passages of the book of the Prophet Zechariah with the prophetic and priestly tradition evidenced in the Old Testament, with ancient parallels. These methods are applied taking into account the specific historical situation of the creation of the studied texts. As a result of the research, the prophet Zechariah’s conception of Zion reveals a combination of liturgical and social (communal) understanding of the presence of the Lord.

Karl Barth's Doctrine of the Sabbath

1966 ◽  
Vol 19 (4) ◽  
pp. 409-425
Author(s):  
James Brown
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
Theological Ethics ◽  
People Of God ◽  
Church Dogmatics ◽  
The People ◽  
The New Testament ◽  
History Of ◽  
Summary Statement ◽  
The One

‘In general, theological ethics has handled this command of God [the fourth Mosaic commandment] … with a casualness and feebleness which certainly do not match its importance in Holy Scripture or its decisive material significance’ (Church Dogmatics, 111.4, P. 50). Thus Karl Barth in the English translation of his Kirchliche Dogmatik (hereafter referred to as CD.). His own treatment is neither fragmentary nor perfunctory. There are references to ‘Sabbath’ in the indexes of six of twelve volumes of the Dogmatics so far published. The particular discussion of the Fourth Commandment occurs in his treatment of Special Ethics in CD. 111.4, where ‘the one command of God’ the Creator is set forth ‘in this particular application’ of ‘The Holy Day’ (p. 50). But for Barth the scriptural references to Sabbath rest have relevance to the doctrines of God, and Revelation; to the relation of God's Eternity to man's temporal being; to the biblical conception of Creation as the setting for the Covenant history of the Old Testament and the New Testament fulfilment of the divine purpose in redemption in Christ, to be completed and perfected in the ‘rest that remaineth to the people of God’ (Heb. 4.9). The treatment of the topic throughout the Dogmatics constitutes a corpus of exegesis and doctrine of which even a summary statement such as is here attempted might well be a useful contribution towards modern efforts at rethinking the Christian use of the Lord's Day.

scholarly journals PENYEMBUHAN DALAM JEMAAT DITINJAU DARI SUDUT THEOLOGI

2019 ◽  
Vol 3 (2) ◽  
pp. 78-88
Author(s):  
Rencan Carisma Marbun
Keyword(s):  
Old Testament ◽  
Gospel Of John ◽  
Divine Healing ◽  
Mental Life ◽  
The Bible ◽  
The People ◽  
The World ◽  
The New Testament ◽  
General Provision

AbstractIn the Bible, we do not see the description of pain and healing as we haveencountered in the world of medicine. However, from a number of terms thebackground or meaning can be known. In the Old Testament, sickness is due to someone experiencing in their body something incomplete, or “badevents”. He does not experience normal bodily and mental life, perhaps due to infection, imbalance (harmony), or backward health, so he is called sick (holi). We see that healing is one of the responsibilities that humans can do for people who suffer from illness. The role of doctor and his remedybecomes and seems to indicate his responsibility towards the sufferingperson, who is deficient in reaffirming the people (cf. the term “hzk piel” in Jeremiah 30:21; 34: 4). In the New Testament, we do not find theimpression of illness arising as a sign of God's punishment, but instead inJesus’ ministry, He healed people, a sign of reestablishing the order of life with God (cf. Luke 4:18). Healing is generally an act or a way to heal the sick, and it can also be mentioned that healing is divine. Healing in Greek is called in the plural meaning the gifts of healing. The healing of miracles in the Gospel of John emphasizes the dynamic work of God and the sign (Greek: semeia) of His power. Disease is not only a result of sin, but also shows God’s work (9:3). So it is clear that healing miracles is not only valid individually, locally, or temporarily physical meaning, but also in general, provision and spiritual.Keywords: Healing, Congregation

Death as a Spiritual Marriage: Individual and Ecclesial Eschatology

1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Idea ◽  
People Of God ◽  
Metaphorical Language ◽  
The People ◽  
The New Testament ◽  
Spiritual Marriage ◽  
The Church ◽  
Underlying Theme

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4

scholarly journals Septuaginta og bibelsk teologi

1996 ◽  
Author(s):  
Mogens Müller
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Biblical Theology ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
Per Se ◽  
Rewritten Bible

In the lecture The Septuagint and Biblical Theology. Some Observations the author tries to evalue the meaning of the Septuagint in the context of Biblical theology. The Old Testament cannot be understood per se, isolated from the people or congregations for which it was Holy Scripture. It only survived in its reception, ie. in an interpretation. This process can be detected already in the OT, but also and distinctly in the literature which has been termed "rewritten Bible". It is in this connection that the relevance of the Septuagint for Biblical theology must be s een, because it consists not merely of a translation, but also of an interpretation. And in the context of biblical theology Scripture is not what may be reconstructed as an Ur-text,  but the text actually included in the  New Testament. It was precisely the New Testament reception of the Septuagint that made it a valid expression of the OT, namely as the Bible of hte Greek-speaking part of Judaism in a period where even Palestinian Judaism was heavily influenced by Hellenism.

scholarly journals An Analysis of Economic Wealth of God’s People from Nomadic to Post Exilic Era

2019 ◽  
Vol 3 (2) ◽  
pp. 155
Author(s):  
Halim Wiryadinata
Keyword(s):  
Old Testament ◽  
People Of God ◽  
Economic Wealth ◽  
The Real ◽  
The Bible ◽  
The Poor ◽  
The People ◽  
God's People ◽  
Promise Land ◽  
Wrath Of God

The terminology of the economic wealth is not actually related to the poor in terms of poverty and wealth in the Bible. The terminology of wealth and poverty is not a matter of relationship to the business or economy, but they are rather to have relationships to seek the righteousness of God. Thus, one should clarify the meaning of wealth and poverty in order to seek the real meaning of the Old Testament theology. The eras of Nomadic to Post Exilic give the idea of how God dealt with the people of God in term of sinful nature. It is not the matter of the economic situation, but it is blessedness for the people who seek Him with all their heart. Nomadic era gives an idea of how God gives the promise land to the people of Israel as long as they can keep the covenant. However, throughout the history the Israelites never entered into the promise land, except Caleb and Joshua. The picture of Babylonia is the wrath of God to the people of Israel who never listen to the command of God. In conclusion, seeking God with full heart will find ‘rest’ forever and keep the promise forever more. Keeping the righteousness of God will bring justice to the poor and let the poverty be away from the poor.

scholarly journals Konsistensi Konsep Keselamatan adalah Anugerah dalam Masa Intertestamental

2020 ◽  
Vol 2 (1) ◽  
pp. 1-12
Author(s):  
Agustin Soewitomo Putri
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Historical Analysis ◽  
The Bible ◽  
The People ◽  
God's People ◽  
The New Testament ◽  
Insight Into ◽  
Power Of God

The period between the Old Testament and the New Testament is often referred to as the intertestamental period which is approximately 400 years apart, during which time no prophet appears to be the successor of God's voice. Ended by the prophet Malachi and the book of Chronicles the Bible does not give any record. This certainly raises so many questions as to what happened in that dark age, whether God really did not do anything among God's people, especially the Israelites, while at that time the Israelites had repeatedly experienced good colonization from Persian, Greek or Roman. By using descriptive methods and historical analysis, this discussion will provide an insight into God's faithfulness to His covenant to the people, and how the concept of salvation has not changed even though in the 400 years that God did not speak to His people. Understanding the consistency of the concept of salvation is a gift in intertestamental times will open a new understanding of the power of God in keeping the covenants and His Word.AbstractMasa antara Perjanjian Lama dengan Perjanjian Baru seringkali disebut dengan masa intertesta-men yang berjarak lebih kurang 400 tahun, di mana sepanjang masa tersebut tidak ada nabi yang muncul menjadi penerus suara dari Tuhan. Diakhiri oleh Nabi Maleakhi dan kitab Tawarikh maka Alkitab tidak memberikan catatan apa pun. Hal tersebut tentu memunculkan begitu banyak pertanyaan dengan apa yang terjadi dalam masa kegelapan tersebut, apakah memang Allah betul-betul tidak berbuat sesuatu apapun di tengah-tengah umat Tuhan, khususnya bangsa Israel, sementara pada masa tersebut bangsa Israel berkali-kali mengalami penjajahan baik dari Persia, Yunani ataupun Romawi. Dengan menggunakan metode deskriptif dan analisis historis, pemba-hasan ini akan memberikan pandangan tentang kesetiaan Allah dengan perjanjianNya kepada umat, serta bagaimana konsep keselamatan itu tidak mengalami pergeseran sekalipun dalam keadaan 400 tahun Tuhan tidak berbicara kepada umatNya. Memahami konsistensi konsep keselamatan adalah anugerah dalam masa intertestamental akan membukakan pemahaman baru tentang kekuatan Allah dalam memelihara perjanjian dan FirmanNya.

scholarly journals Misi Allah pada Masa Intertestamental

2020 ◽  
Vol 3 (1) ◽  
pp. 110-119
Author(s):  
Elisua Hulu
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Political ◽  
People Of God ◽  
The People ◽  
The New Testament ◽  
God's Mission ◽  
Book Of Daniel ◽  
The Church

The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.

Martin Luther’s Biblical Commentary: New Testament

2017 ◽  
Author(s):  
Erik H. Herrmann
Keyword(s):  
Early Modern ◽  
New Testament ◽  
Old Testament ◽  
Biblical Interpretation ◽  
Biblical Commentary ◽  
The Bible ◽  
The People ◽  
History Of Exegesis ◽  
The New Testament ◽  
History Of

Martin Luther’s exposition of the Bible was not only fundamental to his academic vocation, it also stood at the very center of his reforming work. Through his interpretation of the New Testament, Luther came to new understanding of the gospel, expressed most directly in the apostle Paul’s teaching on justification. Considering the historical complexities of Luther’s own recollections on the matter, it is quite clear that he regarded his time immersed in the writings of Paul as the turning point for his theology and his approach to the entire Scriptures (cf. LW 34:336f). Furthermore, Luther’s interpretation of the New Testament was imbued with such force that it would influence the entire subsequent history of exegesis: colleagues, students, rivals, and opponents all had to reckon with it. However, as a professor, Luther’s exegetical lectures and commentaries were more often concerned with the Old Testament. Most of Luther’s New Testament interpretation is found in his preaching, which, following the lectionary, usually considered a text from one of the Gospels or Epistles. His reforms of worship in Wittenberg also called for weekly serial preaching on Matthew and John for the instruction of the people. From these texts, we have some of the richest sustained reflections on the Gospels in the 16th century. Not only was the substance of his interpretation influential, Luther’s contribution to exegetical method and the hermeneutical problem also opened new possibilities for biblical interpretation that would resonate with both Christian piety and critical, early modern scholarship.

The New Testament and the People of God

1994 ◽  
Vol 113 (3) ◽  
pp. 536
Author(s):  
Luke T. Johnson ◽  
Nicholas Thomas Wright
Keyword(s):  
New Testament ◽  
People Of God ◽  
The People ◽  
The New Testament
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