scholarly journals Reconciliation in Deuteronomy

2005 ◽  
Vol 26 (1) ◽  
pp. 263-274
Author(s):  
H F Van Rooy
Keyword(s):  
Old Testament ◽  
Central Position ◽  
Promised Land ◽  
The Bible ◽  
The People ◽  
God's People ◽  
The Relationship ◽  
Different Parts ◽  
The Way

The Book of Deuteronomy holds a central position in the Old Testament, and indeed in the Bible as a whole. It provides a summary of what the faith of Israel in the Old Testament is all about. It speaks about the covenant God made between himself and his people, about faithfulness to that covenant and of  the implications of breaking the covenant. This covenant had implications not only for the way the people of Israel had to live as God’s people in God’s land, but also for the relationship among the members of the covenant. This article discusses the structure of the book of Deuteronomy, and then the way in which reconciliation appears in each of the different parts. The theme of reconciliation is not dealt with explicitly in all the passages discussed, but it does form a part of the subtext of the book of Deuteronomy. The people could only experience the Lord’s blessings in the promised land after He had brought about reconciliation between Himself and them. To keep on experiencing the Lord’s blessings, they had to remain faithfull to Him, obey his commandments and live within the boundaries He prescribed.

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 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.

Why Edom? On the hostility towards Jacob's brother in prophetic sources

2006 ◽  
Vol 56 (1) ◽  
pp. 1-20 ◽  
Author(s):  
Elie Assis
Keyword(s):  
New Approach ◽  
Promised Land ◽  
The People ◽  
The Relationship ◽  
The Temple ◽  
Biblical Sources ◽  
Hostile Attitude ◽  
The Way

AbstractThis contribution offers a new approach to explain the hostile attitude of the biblical sources towards Edom. It is suggested that the relations between Edom and Israel are influenced by the way in which Israel perceived the meaning of the struggle between their fathers—Esau and Jacob. The constant conflict between Edom and Judah may well have been connected by the inhabitants of Judah, consciously or subconsciously, with the conflict between Esau and Jacob over the birthright, and over the control of the promised land. Edom's aspirations to occupy areas in Israel may have been interpreted as Edom's wish to reverse the situation and to restore the election and the birthright to Esau. Following the events in Judah of 587 BCE the people were in despair because they assumed that God had cast off his people forever. They interpreted the destruction of the temple and the expulsion from their land as severance of the relationship between God and his people. The people's exile because of their sins could also be interpreted as the people's loss of their status as the chosen people. Two facts supported their thoughts that they were rejected and Edom was now chosen by God. The first was the Edomite participation in the destruction of Jerusalem and the temple and the expulsion of Judah from their country. And the second was the colonization of the land of Judah by the Edomites. It was not Edom's participation in the destruction or even in the colonization of Judah that led to the exceptional attitude towards Edom in the Biblical sources. The ideological and theological significance that Judah assigned to Edom's acts is what led the prophets to focus on Edom. The anti-Edomite oracles were meant to instil into the hearts of the people that, despite the destruction, Israel is still the chosen people and the sins of Edom against Judah would not remain unpunished.

The Pentecostal Significance of Numbers 11

2001 ◽  
Vol 10 (1) ◽  
pp. 3-10
Author(s):  
Roger Cotton
Keyword(s):  
Old Testament ◽  
Promised Land ◽  
The People ◽  
God's People ◽  
Acts 2

AbstractNumbers 11 describes a very significant interconnectedness of the Spirit of God and leadership/ministry of God's people and prophetic activity. This is established as the LORD answered the first great need of Moses in leading the people of Israel on the journey through the wilderness of the Promised Land with a special demonstration of his Spirit. The empowering of the 70 elders accompanied by a prophetic experience foreshadowed the Acts 2— Pentecost event. Therefore, Number 11 should be considered as the foundational Charismatic/Pentecostal passage in the Old Testament.

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.

A New Hope

2018 ◽  
Author(s):  
Zoran Oklopcic
Keyword(s):  
Popular Sovereignty ◽  
The People ◽  
Collective Self ◽  
The Relationship ◽  
The Way

As the final chapter of the book, Chapter 10 confronts the limits of an imagination that is constitutional and constituent, as well as (e)utopian—oriented towards concrete visions of a better life. In doing so, the chapter confronts the role of Square, Triangle, and Circle—which subtly affect the way we think about legal hierarchy, popular sovereignty, and collective self-government. Building on that discussion, the chapter confronts the relationship between circularity, transparency, and iconography of ‘paradoxical’ origins of democratic constitutions. These representations are part of a broader morphology of imaginative obstacles that stand in the way of a more expansive constituent imagination. The second part of the chapter focuses on the most important five—Anathema, Nebula, Utopia, Aporia, and Tabula—and closes with the discussion of Ernst Bloch’s ‘wishful images’ and the ways in which manifold ‘diagrams of hope and purpose’ beyond the people may help make them attractive again.

Canons to the Left of Him: Brevard Childs, his Critics, and the Future of Old Testament Theology

1997 ◽  
Vol 50 (1) ◽  
pp. 1-38 ◽  
Author(s):  
Iain Provan
Keyword(s):  
Old Testament ◽  
18Th Century ◽  
Biblical Theology ◽  
Point Of View ◽  
The Bible ◽  
The Difference ◽  
Probable Origin ◽  
The Individual ◽  
The Relationship ◽  
The Church

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.

scholarly journals Ons wag op die kaptein (Elsa Joubert): Bybel en Christendom as intertekste

Literator ◽  
1993 ◽  
Vol 14 (2) ◽  
pp. 49-62
Author(s):  
M. J. Prins
Keyword(s):  
The Novel ◽  
The Bible ◽  
The People ◽  
The Relationship ◽  
Basic Beliefs

The Bible and Christianity are the most important intertexts in the novels of Elsa Joubert. The purpose of this article is to examine the part played by these intertexts in Ons wag op die kaptein. To this end the relationship between certain passages of Scripture as well as some basic beliefs of Christianity and aspects of the novel are examined: the theme, Ana-Paula's attitude towards the people of Africa as well as to her white subordinates, Carlos' treatment of his labourers, the significance of the arrival of the ‘captain' and the reconciliation which takes place during the very last moments before this arrival. Finally a brief look is taken at the link between the above-mentioned intertexts and some of the leading motifs in the narrative.

scholarly journals The portrayal of Africa and Africans in the book of Jeremiah

2018 ◽  
Vol 52 (1) ◽  
Author(s):  
David T. Adamo
Keyword(s):  
Old Testament ◽  
Theological Method ◽  
The Bible ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
Relationship Of ◽  
The Relationship ◽  
Unanimous Agreement

Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

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