scholarly journals Identitas Keturunan Perempuan Dalam Kejadian 3:15 Dalam Studi Soteriologi

2020 ◽  
Vol 5 (2) ◽  
pp. 24-51
Author(s):  
Pangeran Manurung
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Female Offspring ◽  
Research Approach ◽  
Garden Of Eden ◽  
Library Research ◽  
The New Testament ◽  
Genesis 3 ◽  
Book Of Genesis

One of the problems arising from the polemic of the events of the fall of man in the Garden of Eden recorded by the author of the Book of Genesis is the bias of the policy of salvation taught by the writers of the New Testament. Salvation in the New Testament is considered not to have originated in the Old Testament mind. Apart from the element of salvation in the Old Testament which is only supposed to contain "political" salvation, the clarity of the interpretation of the female offspring and its fulfillment in Jesus Christ is also questioned. Jesus Christ is considered unqualified as a descendant of the woman offended in Genesis 3 so that the eternal salvation offered by Jesus Christ in the event of the crucifixion is considered an offer of a "concept of salvation" that is not in line with the promise of salvation in Genesis 3. While other commentators state the opposite. This study will discuss it using a biblical library research approach. This means that the researcher will prove who the offspring of the woman referred to in incident 3 is based on the evidence from the Old and New Testaments. The results of this study prove that the female offspring referred to in event 3 is Jesus Christ. The phrase “bruising in the heel” in the pericope is a symbolic statement of the crucifixion event of Jesus Christ which is interpreted by New Testament readers as the salvation promised in Genesis 3:15. Abstrak Indonesia  Salah satu permasalahan yang ditimbulkan dari polemik peristiwa kejatuhan manusia di Taman Eden yang dicatat oleh punulis Kitab Kejadian adalah biasnya dasar keselamatan yang diajarkan oleh penulis Perjanjian Baru. Keselamatan dalam Perjanjian Baru dianggap tidak bersumber dari pikiran Perjanjian Lama. Selain karena unsur keselamatan dalam Perjanjian Lama yang hanya diduga mengandung keselamatan secara “politis”, kejelasan penafsiran terhadap keturunan perempuan dan penggenapannya dalam diri Yesus Kristus juga dipertanyakan. Yesus Kristus dianggap tidak memenuhi syarat sebagai keturunan perempuan yang disinggung dalam Kejadian 3 sehingga keselamatan kekal yang ditawarkan oleh Yesus Kristus dalam peristiwa penyaliban dianggap sebagai sebuah tawaran “konsep keselamatan” yang tidak sehaluan dengan janji keselamatan dalam Kejadian 3. Sementara penafsir yang lain menyatakan kebalikannya. Penelitian ini akan membahasnya dengan menggunakan pendekatan penelitian kepustakaan yang bersifat biblika. Artinya peneliti akan membuktikan siapa keturunan perempuan yang dimaksud dalam kejadian 3 berdasarkan bukti dari Perjanjian Lama dan Perjanjian Baru. Hasil dari penelitian ini membuktikan bahwa keturunan perempuan yang dimaksud dalam kejadian 3 adalah Yesus Kristus. Frase “meremukkan tumit” dalam perikop merupakan pernyataan simbolis atas peristiwa penyaliban Yesus Kristus yang dimaknai oleh para pembaca Perjanjian Baru sebagai keselamatan yang dijanjikan dalam Kejadian 3:15.

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).

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

scholarly journals Image (of God) as ethical injunction: A social-scientific perspective

1995 ◽  
Vol 51 (2) ◽  
Author(s):  
P. Van Staden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Image Of God ◽  
Religious Symbol ◽  
Metaphorical Language ◽  
The New Testament ◽  
Social Scientific ◽  
The Image Of God

Taking cognizance of the fact that language - especially metaphorical language - can be expressive of deeplying cultural or religious symbol sets in man, the study explores the  possible original content of the syntagma εἰΚὼν ΤΟῦ θεΟῦ in both the Old and the New Testament. It is argued that there is a definite shift in the symbol set of which the concept (metaphor) 'image of God' is expressive. Whilst the Old Testament usage of the term probably attests to the conviction that humankind is part of the genus God and may even resemble him physically, the New Testament substitutes Jesus Christ for man as the primary carrier of the 'image of God'. Humankind in general does not reflect that image any more. It is only to be found in those who through faith in Jesus Christ regain the image of God. Our thesis is that the concept of 'image' is to be regarded as much an ethical injunction as it is an ontological state-ment. The faith of adherents to the community of believers finds expres-sion in distinctive behavior - that is, in conduct that clearly identifies them as reflecting the image of God.

scholarly journals Jesaja 52:13-53:12: Voorspelling of trooswoord?

1996 ◽  
Vol 17 (1) ◽  
pp. 1-14
Author(s):  
G. M. Booy
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Literary Context ◽  
The New Testament

Isaiah 52:13-53:12: Prediction or word of comfort? The New Testament frequently applies this poem to Jesus Christ as well as to the receiving and proclamation of the gospel. It is possible to regard the New Testament’s use as criterium for the interpretation of Isaiah 52:13-53:12 and to understand it therefore as a direct prediction of Jesus Christ. Such an interpretation, however, degrades the Old Testament and ignores the meaning which the Isaiah-text has in its historical and literary context.

The Truth and ‘Canonization’ of the Scriptures

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Broad Sense ◽  
Positive Term ◽  
Rule Of Faith ◽  
Major Consequence ◽  
The New Testament

‘Saving truth’ is a more biblical and positive term than ‘inerrancy’ or freedom from error. Rather than being identified with biblical inspiration, the truth of the Scriptures is a major consequence of inspiration. It is close to the notion of the divine faithfulness and reliability. A progressive approach to biblical truth acknowledges that truth is to be found primarily in the whole Bible. Jesus Christ is the Truth, attested prophetically in the Old Testament and apostolically in the New. Ultimately biblical truth is something to be lived and practised. A closed list of inspired and authoritative books (which determine the Church’s faith and practice), the canon was constituted by maintaining the inherited Scriptures and accepting the New Testament on the basis of their apostolic provenance (taken in a broad sense), orthodox teaching (or adherence to the ‘rule of faith’), and wide and consistent usage in the Church’s liturgy and teaching.

The Psalms of Praise in the Worship of the New Testament Church

1985 ◽  
Vol 39 (1) ◽  
pp. 20-33 ◽  
Author(s):  
Hughes Oliphant Old
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Presence Of God ◽  
The New Testament ◽  
New Testament Church

The Old Testament psalms of praise, which expressed the awe and joy of being in the presence of God, presented the early Christians both text and model for the expression of their joy that in Jesus Christ God had revealed himself.

scholarly journals Covenants as an echo of the Eucharist. Typos of Lord’s Supper in the Old Testament

2020 ◽  
pp. 11-44
Author(s):  
Sergiy Victorovich Sannikov
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
External Action ◽  
Lord's Supper ◽  
The People ◽  
The New Testament ◽  
Important Sign ◽  
The Difference ◽  
The Concept Of Law

The article uses typological understanding of the Lord's Supper to analyze Old Testament text. Intertextual hermeneutics, which connects the lexical units of various parts of texts for comprehensive understanding allowed to see an echo of the Eucharist in Old Testament. One of the most expressive prototypes or typos of the Lord's Supper in the Old Testament is the idea of the Covenants and changing of the covenants. The author analyzes the concept of testament and all cases of using this term in Old Testament texts, and concludes that the word “berith” in the biblical text cannot be identified only with the concept of contract, agreement or union. Also, it cannot be identified only with the concept of law, command or statute. The Testament should be taken holistically, combining different meanings of this concept. In this way, the “berith” describes the idea of a specific agreement, which has the character of a bloody decree. Therefore, on the basis of biblical ideas, the concept of a covenant in a broad sense can be presented as a relationship between God and people, which can be described as a God-initiated contract of a personal-corporate nature, which provides for mutual obligations. This kind of relationship is characterized by a fixed immutability and is accompanied by signs, evidence and a special memory procedure. Therefore, in the Old Testament period, we can confidently talk only about the Covenant with Noah, Abraham and Moses, who were revealed and showed their inner, spiritual essence in the New Testament of Jesus Christ. Only in these cases did the signs of covenant relations in the narrow sense be revealed, namely: God's initiative, personal-corporate relations, the invariability and obligatory commemorativeness are caused. Other ancient covenants do not contain a complete religious component and are not eucharistic prototypes. An important sign of the typos of the Lord's Supper in the Old Testament is the blood of the covenant. All covenants were accompanied by the shedding of sacrificial blood, which indicated the sacrifice of Christ and its echo in the Eucharistic cup. This emphasizes the difference between “berith” as a covenant and “berith” as a commandment or statute. Bloodless covenant are not testaments in the full biblical sense of the word. The idea of a testament as a bloodline expresses the highest seriousness of mutual testamentary obligations. That is, a Testament is an inviolable contract, the non-fulfillment of which threatens death. An additional feature of the testament, as shown in the article, was the theophanic Presence. It manifested itself not only at the time of the covenant, but also in an invisible way throughout its validity. The establishment of a covenant relationship has always been associated with theophany and could not have been otherwise, because the covenant is always personal, so God considered it necessary to show a personal presence at this crucial time. The author proves that in all pre-Christian covenants there is a single prototype line that was revealed in Jesus Christ. By the faith and merit of the ancestor, his descendants enter into the covenant and enjoy the benefits and blessings of their predecessor, as well as inherit all his obligations to God. The people of the New Testament enjoy all the benefits and advantages not because of their own merits, but only because of the merits of Jesus. The sign of entering into the Covenant of Jesus is water baptism (Col. 2: 11-13), which, as an external action, plays the role of a spiritual sign that indicates spiritual circumcision as a clipping of all sins. Thus, the intertextual analysis of the New Testament and Old Testament texts revealed the typos of Lord's Supper and shows the Christ as a single one, who determines the conditions of the covenants and makes it valid.

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 O pragnieniu Prawdy. Propozycja Platona a kontekst przekazu biblijnego w świetle teorii mimetyczno-ofiarniczej René Girarda

2019 ◽  
Vol 16 ◽  
pp. 105-121
Author(s):  
Agnieszka Gotchold
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Mimetic Desire ◽  
The Bible ◽  
The New Testament ◽  
Scapegoat Mechanism

The paper discusses the issue of the desire for truth in Plato’s Republic, Book VII, and the Old and New Testaments with regard to Girard’s theory of mimetic desire, the scapegoat mechanism and the founding murder. Both Plato and the Bible describe outstanding individuals – Anax, Moses and Jesus – who attain truth. This causes communal envy, leading to the outbreaks of mimetic violence. However, neither Plato nor the Old Testament allow the founding murder to happen. Consequently, they depict communities which deal with strict laws and suppressed violence. It is only in the New Testament that mimetic violence fi nds its outlet in the sacrifi cial killing of Jesus Christ.

scholarly journals Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"

Vox Patrum ◽  
2003 ◽  
Vol 44 ◽  
pp. 99-117
Author(s):  
Jan Słomka
Keyword(s):  
Human Nature ◽  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Moral Obligation ◽  
Human Mind ◽  
Human Being ◽  
Human Ability ◽  
The New Testament ◽  
The Mind

Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.

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