scholarly journals THE DAVIDIC COVENANT IN EZEKIEL 34:23–31: INFLUENCE OF 2 SAMUEL 7:1–16 / L’ALLIANCE DAVIDIQUE DANS EZECHIEL 34:23–31: INFLUENCE DE SAMUEL 7:1–16

2020 ◽  
Vol 4 (3) ◽  
Author(s):  
Victor Lonu Budha
Keyword(s):  
Old Testament ◽  
The Future ◽  
First Occurrence ◽  
Davidic Covenant ◽  
2 Samuel

Davidic Covenant is an important theme in the Old Testament. The first occurrence of this theme is in 2 Samuel 7:1–16. Since “no text is an island”, David appears again in the text of Ezekiel 34:23–31 as the promised ruler in a restored Israel. The divine restoration that God promises to his people putting the Davidic King at the center of God’s plan suggests the dependency of the text of Ezekiel on that of Samuel. The influence of the text of 2 Samuel 7 on that of Ezekiel 34 cannot be established based on isolated single or individual elements. However, the discussion in this paper shows that the two texts have numerous affinities, including literary, theological, and conceptual aspects. The text of Ezekiel emphasizes that the promise of restoration will come to realization under the leadership of the future ruler, David. The connections between Ezekiel 34:23–31 and 2 Samuel 7:1–16 are clear to the point that we might suggest that the text of 2 Samuel 7:1–16 had influence on the text of Ezekiel 34:23–31. L’Alliance Davidique est un thème important de l’Ancien Testament. La première occurrence de ce thème se trouve dans 2 Samuel 7:1–16. Comme « aucun texte n’est une île », David apparaît à nouveau dans le texte d’Ézéchiel 34:23–31 en tant que souverain promis dans un Israël restauré. La restauration divine que Dieu promet à son peuple en plaçant le Roi Davidique au centre du plan de Dieu suggère la dépendance du texte d’Ézéchiel sur celui de Samuel. L’influence du texte de 2 Samuel 7 sur celui d’Ézéchiel 34 ne peut être établie sur la base d’éléments isolés ou individuels. Cependant, la discussion dans cet article montre en suffisance que les deux textes ont de nombreuses affinités, y compris les aspects littéraires, théologiques et conceptuels. Le texte d’Ézéchiel met l’accent sur le fait que la promesse de restauration se réalisera sous la direction du futur roi, David. Les liens entre Ézéchiel 34:23–31 et 2 Samuel 7:1–16 sont clairs au point que nous suggérons que le texte de 2 Samuel 7:1–16 a eu une influence sur le texte d’Ézéchiel 34:23–31. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0721/a.php" alt="Hit counter" /></p>

scholarly journals THE DAVIDIC COVENANT IN EZEKIEL 37:15–28 AND 2 SAMUEL 7:11–16: AN INTERTEXTUAL READING / L’ALLIANCE DAVIDIQUE DANS EZECHIEL 37:15–28 ET 2 SAMUEL 7:11–16: UNE RELECTURE INTERTEXTUELLE

2021 ◽  
Vol 4 (4) ◽  
Author(s):  
Victor Lonu Budha
Keyword(s):  
Jewish People ◽  
The People ◽  
The Future ◽  
Davidic Covenant ◽  
First Time ◽  
Premiere Partie ◽  
2 Samuel ◽  
Babylonian Exile

Reading Ezekiel 37:15–28 and 2 Samuel 7:1–16 from an intertextual perspective establishes that the text of Samuel 7:1–16, which is prior to that of Ezekiel, might have a certain influence. The first part of Ezekiel 37 (verses 1 to 14) describes the miserable condition of the Jewish people in the Babylonian exile. The text indicates that only YHWH is able to restore the people. In the second part (verse 15 to 28) the text presents the promise of God to fully restore his people and put them under a new leadership based on the Davidic Covenant that appears for the first time 2 Samuel 7:1–16. The two texts have many connections. The emphasis in the text of Ezekiel is on the promise of restoration that will come to realization under the leadership of the future Davidic Prince. The connections between Ezekiel 37:15–28 and 2 Samuel 7:1–16 are clear to the point that, cumulatively, we might suggest that the text of 2 Samuel 7:1–16 had influence on the text of Ezekiel 34:15–28. La relecture d’Ézéchiel 37:15-28 et 2 Samuel 7:1-16 d’un point de vue intertextuel établit que le texte de 2 Samuel 7:1-16, qui est antérieur à celui d’Ézéchiel, pourrait avoir une certaine influence sur celui d’Ézéchiel. La première partie d’Ézéchiel 37 (versets 1 à 14) décrit la condition misérable du peuple juif dans l’exil babylonien. Le texte indique que seul YHWH est capable de restaurer son peuple. Dans la deuxième partie (verset 15 à 28), le texte présente la promesse de Dieu de restaurer pleinement son peuple et de le mettre sous un nouveau leadership basé sur l’Alliance Davidique qui apparaît pour la première fois dans 2 Samuel 7:1-16. Les deux textes ont de nombreuses connexions et similarités. Dans le texte d’Ézéchiel l’accent est placé sur la promesse d’une restauration qui se réalisera sous la direction du futur Prince Davidique. Les connexions entre Ézéchiel 37:15-28 et 2 Samuel 7:1-16 sont claires au point que, cumulativement, nous pourrions suggérer que le texte de 2 Samuel 7:1-16 a eu une influence sur le texte d’Ézéchiel 34:15-28. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0720/a.php" alt="Hit counter" /></p>

Christian Hope: Messianic or Transcendent? A Theological Discussion with Joachim of Fiore and Thomas Aquinas

Horizons ◽  
1985 ◽  
Vol 12 (2) ◽  
pp. 328-348 ◽  
Author(s):  
Jürgen Moltmann
Keyword(s):  
Old Testament ◽  
Thomas Aquinas ◽  
Hans Urs Von Balthasar ◽  
The World ◽  
The Future ◽  
Joachim Of Fiore

AbstractHenri de Lubac and Hans Urs von Balthasar have criticized my “Theology of Hope” as being written “messianically” in the spirit of Joachim de Fiore and grounded from an Old Testament-Jewish perspective, whereas they claim true Christian hope is “present” in character and oriented vertically: not the future but the heavenly eternity is its fulfillment. Because both of them call upon Thomas Aquinas I have undertaken in this article a dialogue with Joachim de Fiore and Thomas Aquinas in order to elucidate my own position in conversation with them: the biblically grounded Christian hope is directed toward the parousia of Christ and sees in it future for Israel and future for the world. Chiliasm and eschatology designate the immanent and the transcendent sides of this future of Christ. Christian hope is messianic hope in the horizon of eschatological expectation.

scholarly journals Progresivitas Perjanjian Daud

2020 ◽  
Vol 5 (1) ◽  
pp. 38-46
Author(s):  
Andri Harvijanto
Keyword(s):  
The State ◽  
The Future ◽  
State Of Israel ◽  
Core Part ◽  
2 Samuel

God's covenant with David is a core part of understanding God's plan for the development of the realization of the restoration of the state of Israel in the midst of the nation's deterioration. David became an ideal figure for kings in the eschatological period. In the future the promise will be fulfilled, renewed and expanded. Through the prophet Nathan a promise was given to David (2 Samuel 7: 12-17). Furthermore, the continuation of the David covenant can be understood through God's plan for the development of the realization of the restoration of the state of Israel in the midst of the nation's deterioration. David became an ideal figure for kings in the eschatological period.   AbstrakPerjanjian Allah dengan Daud merupakan bagian inti untuk memahami rencana Allah bagi perkembangan perwujudan pemulihan keadaan Israel di tengah-tengah keterpurukan bangsa. Daud menjadi figur yang ideal bagi raja di masa eskatologis..Di masa yang akan datang janji itu dipenuhi, diperbaharui dan diperluas. Melalui nabi Natan janji diberikan kepada Daud (2 Samuel 7:12-17). Selanjutnya kesinambungan perjanjian Daud dapat dipahami melalui rencana Allah bagi perkembangan perwujudan pemulihan keadaan Israel di tengah-tengah keterpurukan bangsa. Daud menjadi figur yang ideal bagi raja di masa eskatologis.

scholarly journals Communicating amidst reality: Ezekiel�s communication as a response to his reality

2014 ◽  
Vol 35 (1) ◽  
Author(s):  
Johan Serfontein ◽  
Wilhelm J. Wessels
Keyword(s):  
Old Testament ◽  
Practical Theology ◽  
Biblical Studies ◽  
Communication Model ◽  
Leadership Communication ◽  
The Future

The reality of exile was the backdrop of Ezekiel�s prophecies (communication). He respondedto this reality with a word that he claimed he received from YHWH. This word he crafted intoa powerful piece of communication that appealed, with the help of metaphors and images, tothe imaginations of his audience. These imaginations of the future in the end seed the newpossibilities that became their new reality. The question would be if Ezekiel�s communicationprocess could be helpful to leaders who find themselves in a new modern-day reality wherethey are struggling to lead.Intradisciplinary and/or interdisciplinary implications: Prophetic criticism usually staysclear of practical issues like leadership, communication and change. This article attempts toconstruct a communication model from the prophet Ezekiel�s communication that can helpmodern-day leaders to communicate amidst their reality. It aids in bridging the divide thatexists between Practical Theology and Old Testament Biblical Studies.

Book Review: The Old Testament and the Future Life

Theology ◽  
1947 ◽  
Vol 50 (322) ◽  
pp. 156-157
Author(s):  
H. H. Rowley
Keyword(s):  
Old Testament ◽  
The Future

THE SEMITIC SCHOOL OF CHRISTIAN PATRISTICS

2021 ◽  
pp. 60-68
Author(s):  
Daria Morozova
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
The Other ◽  
Theodore Of Mopsuestia ◽  
Direct Dependence ◽  
Other Hand ◽  
The Future ◽  
Theological School

The Jewish community of Antioch was not monolithic. Communities of different currents tended to gather separately. Apparently, some of them, having received the news of the coming of the Messiah from the apostles, became the first centers of Christianity in Antioch, providing the basis for the future theological school. Such Semitic features of Antiochian patristics as literalism, historicism, and a kind of mystical materialism provoked criticism from other schools. On the other hand, Aramaic-speaking Christians could rightly call the Hebrew-Aramaic Bible "our Scriptures." As heirs to Old Testament prophets and legislators, Syrian apologists addressed the "Greeks" in a paternal tone. Theophilus of Antioch and Theodore of Mopsuestia even show a direct dependence on the rabbinic tradition of interpretation.

YULIAN STRYIKOVSKYI: “A CHRONICLER OF THE JEWISH DESTINY”

2019 ◽  
pp. 496-502
Author(s):  
Diana Mokhnach
Keyword(s):  
Religious Education ◽  
Old Testament ◽  
Jewish People ◽  
Main Work ◽  
The People ◽  
The Future ◽  
Creative Contribution ◽  
Polish Language ◽  
Red Flag ◽  
Creative Talent

The article tells about the life and creative contribution of Yulian Stryikowski. In particular, special attention is paid to his works, which reflect the life of the Jewish people of the Polish-Ukrainian border in the XX century. The article also depicts the translational work of the writer. The aim of the work is to highlight biographical information and analyze the creative work of Julian Stryikowski, a Polish writer and journalist of Jewish origin. The article covers factors having influenced the formation of Stryikowski’s worldview, it tells about his education and the birth of his creative talent. A special place in Stryikowski’s life is taken by the Polish language, which allowed the future writer to make a living while still being a student. The turning point in the writer’s work was the Second World War. The pre-war period of the work can be described as the time of searches and discoveries. The future author of “Głosy w ciemności” was looking for himself and for inner harmony. He tried to overcome the traditional religious education received in the Jewish family in the pursuit of communist ideas. His Jewish culture and language were constantly confronted with polish and Ukrainian ones, especially because he lived on the polish-ukrainian border. Stryikowski dreamed of a writer’s career, but could not completely dive into it, because he was always forced to seek means for survival and existence. The article also talks about journalistic career of the writer. After the war, Stryikowski settled in the soviet-occupied Lviv, where he worked as editor and journalist in the communist newspaper “Czerwony Sztandar” (“The Red Flag”) and published his works there. The problematics of the Stryikowski’s works most deal directly with the fate of the Jews in the diaspora, their culture, the people who suffered for two millennia. When writing about this, he violates the themes that touch upon a human being in general, religious and ideological choice of every one of us, the themes of the good and the evil, love and hatred. The author also raises the question of the existence and essence of being a Jew, certain limitations and duties connected with it. Autobiographical motifs can be traced within the works of the writer. His characters often have a lot in common with his own life, and sometimes almost duplicate events from it. The main work of Stryikovski’s life is tetralogy, which consists of novels “Głosy w ciemności”, “Echo”, “Austeria”, “Sen Azrila”. This is a huge cycle, which was finally completed in the late 80’s of the XX century. Motives from the Old Testament, especially from the Talmud, are interwoven in it. The tetralogy shows the collapse of the traditional world, the indifference of young people to religion, their aspiration to assimilate with the multinational and multicultural society of the Austro- Hungarian Empire.

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