scholarly journals Moses, Elijah, and Jesus: Reflections on the basic structures of the Bible

2012 ◽  
Vol 46 (1) ◽  
Author(s):  
Abraham Van de Beek
Keyword(s):  
New Testament ◽  
Human Response ◽  
Jordan River ◽  
John The Baptist ◽  
Promised Land ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The Law ◽  
The Way

This article deals with the end of the lives of Moses and Elijah as the representatives of the Torah and the Prophets. Moses was not allowed to enter the Promised Land, and Elijah left it before he was taken up. These events are interpreted as indicating that the Law is not able to bring the people into the Promised Land and that the Prophets cannot keep them there. The end of Moses’ life is also the end of the Torah. The Prophets end with the call for a new Elijah. The Ketubim, as the human response on God’s acting, do not better. The Hebrew Bible ends with the exile. The New Testament begins where the Prophets end: a new Elijah, in the person of John the Baptist. He works at exactly the place where Israel entered the land after Moses’ death and where Elijah left the land. It is a reprise of the fulfilment of the promise. John points to Jesus, who begins his work at this place, not going on dry feet through the Jordan River,but fulfilling all righteousness when drawn into the water of God’s judgement. Then the way to the land is open to Moses and Elijah in the glory of God on the Mount of Transfiguration, when they speak about the exodus of Jesus on the cross. Salvation is not in the law or in conversion but in being baptised into Christ in his death.  Moses, Elia en Jesus: Oorwegings oor die fundamentele strukture van die Bybel. Hierdie artikel gaan oor die einde van die lewes van Moses en Elia as die personifikasies van die Torah en die profete. Moses is verhinder om in die beloofde land in te gaan en Elijah moes dit verlaat voordat hy hemel toe gegaan het. Hierdie gebeurtenisse word so geïnterpreteer dat die Wet die volk nie in die beloofde land kan bring nie, en dat die profete hulle nie daar kan hou nie. Die einde van die lewe van Moses is ook die einde van die Torah. Die profete eindig met die oproep vir ’n nuwe Elia. Die Ketubim as die menslike antwoord op God se dade doen nie beter nie. Die Hebreeuse Bybel eindig in die ballingskap. Die Nuwe Testament begin daar waar die profete eindig: ’n nuwe Elia, in die persoon van Johannes die Doper. Hy werk op presies daardie plek waar Israel na Moses se dood die land ingekom het en waar Elia dit verlaat het. Daar is ’n terugkeer na die vervulling van die belofte. Johannes wys na Jesus wat sy werk op hierdie plek begin. Hy gaan nie droogvoet deur die Jordaan nie maar gaan onder in die water van God se oordeel om alle geregtigheid te vervul. Dan is die pad na die land oop vir Moses en Elia en verskyn hulle in die glorie van God op die berg van die verheerliking, waar hulle met Jesus oor sy exodus aan die kruis praat. Redding is nie in die Wet of in bekering nie maar deurdat ’n mens gedoop word in die dood van Christus.

Was the Diatessaron Anti-Judaic?

1925 ◽  
Vol 18 (1) ◽  
pp. 103-109 ◽  
Author(s):  
J. Rendel Harris
Keyword(s):  
New Testament ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The Media ◽  
The Church

Vogels, in his new “Handbook to New Testament Criticism,” has started some interesting and important enquiries, by a consideration of the changes that can be marked in the copies and versions of the New Testament by an investigator who understands not only how to register various readings but also how to detect the causes of such differences. The evangelical stream is demonstrably discolored by the media through which it passes. The Bible of any given church becomes affected by the church in which it circulates. The people who handle the text leave their finger-prints on the pages, and the trained detective can identify the criminal who made the marks.

Preaching the Law

1960 ◽  
Vol 13 (1) ◽  
pp. 1-32
Author(s):  
Ragnar Bring
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Daily Life ◽  
Religious Tradition ◽  
Know How ◽  
The Core ◽  
The People ◽  
The New Testament ◽  
The Law

In The New Testament the word ‘Law’ is largely equivalent to what we today call the Old Testament. But there are exceptions to this use of the term. The Law sometimes designates the Pentateuch. This is the case in the liturgy of the Synagogue. But for the Jews the term ‘Law’ also could include their entire religious tradition. It governed the daily life of the people—not only in matters of what we call worship, morality, ethics or religion but also in matters legal, social and political. Additions to the commandments found in the Pentateuch and the commentaries that had been added and still were being added, were not thought to be something foreign to the law. It was thought that they simply applied what the Scriptures said. The phrase ‘it has been said to them of old times’ is often understood as being merely a formula of disapproval, since in the Gospels Jesus criticised these rules. But their original purpose was to continue the tradition of which the Scriptures were the core. Their contemporary significance was manifest in the constantly renewed discussion of how they were to be interpreted and applied. For this purpose casuistic rules were needed, that took into account all the concrete situations of life. Thus a lawabiding Jew could always know how he had to act.

scholarly journals Kategeet en spiritualiteit

2006 ◽  
Vol 62 (3) ◽  
Author(s):  
C.J.H. Venter
Keyword(s):  
Emotional Intelligence ◽  
New Testament ◽  
Human Beings ◽  
Theoretical Level ◽  
Relationship With God ◽  
The Bible ◽  
Theoretical Perspectives ◽  
The New Testament ◽  
In Christ ◽  
The Way

Catechist and spiritualityThis article argues that catechetical instruction pertains to more issues than only transferring knowledge. The catechist’s spirituality can also contribute towards effective and convincing cathechetical instruction. The issue of the catechist’s spirituality is scrutinized, as well as the foundation and source of his/her spirituality. For the purpose of this article spirituality is defined as the way in which human beings, as made new in Christ, experience the gospel and apply it to the practice of life, also in teaching the Bible to children in catechetical work. On basis-theoretical level, attention is given to the occurence of the concept “spirituality” in the New Testament and the characteristics required of a catechist in his/her relationship with God. Special attention is given to the issue of modelling, and identification with the catechist. On a meta-theoretical level the focus is directed to the catechist’s personality including emotional intelligence and the way in which it functions within the framework of his/her spirituality. In conclusion certain practice-theoretical perspectives on catechist and spirituality are stated.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

scholarly journals Reading Texts on The Violence of God in The Bible

2021 ◽  
Vol 20 (1) ◽  
pp. 117
Author(s):  
Gregorius Tri Wardoyo
Keyword(s):  
Key Words ◽  
New Testament ◽  
Old Testament ◽  
Historical Context ◽  
New Creation ◽  
The Bible ◽  
The New Testament ◽  
The Creation ◽  
The Way ◽  
Reading Texts

<p><em>Violent texts in the bible</em><em> both in the Old Testament or in the New Testament</em><em>, especially in the Old Testament, arise a problem</em><em> for a potential reader</em><em> on how to read </em><em>and understand their message and the theology of the author of the Book.</em><em> </em><em>For this reason, b</em><em>iblical scholars try to read it and they propose the way to read such texts</em><em>, such as to read them in the historical context of the Book itself, and interpret them as a reflection of the author and their experience</em><em>. This article tries to propose another way to read violent texts, in particularly that involve God as author of violent deeds. The methode of this discussion is exegetical analysis on the texts of the Old Testament</em><em>, especially on those which narrate the violent deeds of God </em><em>. The result of the study is the violent deeds of God aim to recreate the creation; that is why such violent texts might be read in the frame of the new creation.</em></p><p><strong><em>Key words</em></strong><em>: </em>Alkitab, Keluaran, Kekerasan, Allah, Penciptaan (Baru)</p>

scholarly journals Theologization of Greek Terms and Concepts in the Septuagint and New Testament

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 751-769
Author(s):  
Franciszek Mickiewicz
Keyword(s):  
Cultural Values ◽  
New Testament ◽  
Greek Language ◽  
Spiritual Values ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The One ◽  
Koine Greek ◽  
Secular Terms

Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with ne­gative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.

Theology and Catastrophe: A (Girardian) Semiotics of Re-Humanization

2019 ◽  
Vol 23 (2) ◽  
pp. 171-188
Author(s):  
Anthony W. Bartlett
Keyword(s):  
New Testament ◽  
A Priori ◽  
Slow Motion ◽  
Individual Level ◽  
The Bible ◽  
New Meanings ◽  
The New Testament ◽  
The Cross ◽  
Charles Peirce ◽  
The Way

Girardian anthropology tells us that the birth of human meaning and its signs are the result of a primitive catastrophe. But if these origins are exposed by the biblical record it is because another, transformative semiosis has opened in hu- man existence. Girard’s seminal remarks on the Greek logos and the logos of John, endorsing Heidegger’s divorce of the two, demonstrate this claim and its source in the nonviolence of the gospel logos. In effect, there is a second catastrophe, one embedded in the bible and reaching its full exposition in the cross, generating a new semiosis in humanity. The transformation may be measured by viewing the original semiosis in a Kantian frame, as a transcendental a priori structured by violence. The second catastrophe generates an equivalent new a priori of nonviolence. The work of Charles Peirce illustrates both the way in which interpretants (of signs) open us progressively to new meanings, and how this process may ultimately be conditioned by love. The catastrophe of the gospel, therefore, works both on the dramatic individual level, with Paul of the New Testament as the great example, but also in slow-motion over semiotic history, changing the meaning of existence from violence to nonviolence.

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 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.

God and His Works from an Entrepreneurship Perspective

2019 ◽  
Vol 13 (1) ◽  
pp. 47-64
Author(s):  
Cornelis van der Kooi ◽  
Cornelius A. Rietveld
Keyword(s):  
New Testament ◽  
Early Church ◽  
Reformed Theology ◽  
Comprehensive View ◽  
The Bible ◽  
The New Testament ◽  
Triune God ◽  
The Way

Abstract This article explores to what extent God and his works can be understood in terms of entrepreneurship. We give several theological reasons for using this lens, and we survey briefly the use of the word ‘oikonomia’ in the New Testament, the early church, and Reformed theology. Thereafter, we investigate how the entrepreneurship metaphor fits the narrative of the Bible. We argue that by looking at how features of entrepreneurship can be found in the way in which the triune God acts, we obtain a more comprehensive view on our history as a risky drama between God and humanity. The metaphor also highlights the important role played by humans in letting creation flourish.

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