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 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.

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.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

The Church of the Reigning Lord

1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Theology ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Pauline Epistles ◽  
History Of ◽  
Four Square ◽  
The Church

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.

The Child Who Does Not Know How to Ask

We Walk ◽  
2020 ◽  
pp. 115-138
Author(s):  
Amy S. F. Lutz
Keyword(s):  
Intellectual Disabilities ◽  
New Testament ◽  
Old Testament ◽  
Disabled People ◽  
Learning Differences ◽  
Know How ◽  
The Bible ◽  
The New Testament

This chapter discusses the parable of the four sons, in which the author relates via the character of the wise son known as the “the child who does not know how to ask.” It talks about the representation of the “simple” child that already represents those with learning differences or intellectual disabilities. It also mentions how disability is seldom addressed in the Old Testament, noting that Moses allegedly suffered from a speech impediment. The chapter describes a token directive not to insult the deaf or place a stumbling block before the blind but is belied by the treatment of the few disabled people mentioned in the Bible. It elaborates how the New Testament, by contrast to the Old Testament, is full of disabled people.

scholarly journals Strack-Billerbeck, Orthodoxy and a Jewish New Testament

1999 ◽  
Vol 55 (2/3) ◽  
Author(s):  
J. A. Loader
Keyword(s):  
Eighteenth Century ◽  
New Testament ◽  
Old Testament ◽  
The Bible ◽  
The New Testament

On the basis of the evidence of publications daing from the eighteenth century, this paper argues that the orthodox doctrine of the verbal inspiration the Bible caused extreme views on the language of the Old Testament which could maybe transferred to the "heathen" language of the New Testament. The resulting void was filled by focussing on the Jewish (read "Hebrew", thought of the New Testament. The work of Chistian Schoettgen, available the author in Vienna, is used in conjunction with the Critica sacra by Johan Gottlob Carpzov to develop the argument for the thesis. Some conclusions ardrawn.

The biblical roots of English ‘love’

2019 ◽  
Vol 6 (2) ◽  
pp. 225-254
Author(s):  
Anna Wierzbicka
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Interest ◽  
The Bible ◽  
European Languages ◽  
The New Testament ◽  
Rigorous Framework ◽  
Historical Developments ◽  
Broad Meaning ◽  
English Verb

Abstract Seen from a broad cross-linguistic perspective, the English verb (to) love is quite unusual because it has very broad scope: it can apply to a mother’s love, a husband’s love, a sister’s love, etc. without any restrictions whatsoever; and the same applies to its counterparts in many other European languages. Trying to locate the origins of this phenomenon, I have looked to the Bible. Within the Bible, I have found both continuity and innovation. In the Hebrew Bible, the verb ’āhēb, rendered in the Greek translation of the Old Testament known as the Septuagint with the verb agapao, implies a “preferential love”, e.g. it is used for a favourite wife of a favourite son. In the New Testament, the concept of ‘love’ loses the “preferential” components and thus becomes applicable across the board: between anybody and anybody else. The paper argues that the very broad meaning of verbs like love in English, aimer in French, lieben in German, etc. reflects a shared conceptual heritage of many European languages, with its roots in the New Testament; and it shows that by taking a semantic perspective on these historical developments, and exploring them through the rigorous framework of NSM and Minimal English, we can arrive at clear and verifiable hypotheses about a theme which is of great general interest, regardless of one’s own religious and philosophical views and commitments.

scholarly journals Messianic expectations in the Old Testament

2001 ◽  
Vol 35 (2) ◽  
Author(s):  
W. Rose
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
Eighth Century ◽  
Second Temple Period ◽  
Hebrew Word ◽  
Peace And Justice ◽  
God's People ◽  
The New Testament ◽  
Definition Of

The New Testament is connected to the Old Testament in a number of different ways. It is not unusual to find the word “messianic” used to categorise all the different ways in which the writers of the New Testament find Christ (and, similarly, Jewish sources of the Second Temple Period later find the future Messiah) in the Old Testament, or to identify the specific passages in the Old Testament which are now seen to point to Christ/the Messiah. In this article I argue that, if one wants to be able to appreciate the diversity, one should abandon this indiscriminate use of the word “messianic”. After a brief discussion of the meaning and use of the Hebrew word xyvm in the Old Testament, I propose a definition of the phrase “messianic expectations” (expectations focusing on a future royal figure sent by God – someone who will bring salvation to God’s people and the world and establish a kingdom characterised by features such as peace and justice). Subsequently, the origin of these expectations is located as in the proclamation of the eighth-century prophets (Amos, Isaiah and Micah). Finally, one special category of messianic expectations, that is, messianic expectations in the Books of the Psalms, is dealt with.

scholarly journals The Old Testament in Christian spirituality: Perspectives on the undervaluation of the Old Testament in Christian spirituality

2003 ◽  
Vol 59 (2) ◽  
Author(s):  
Christo Lombaard
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Spirituality ◽  
The Bible ◽  
Critical Scholarship ◽  
The New Testament ◽  
Cultural Gaps

Christian spirituality draws strongly on the Bible. Yet, it is the New Testament that almost without exception features most prominently. Ten possible reasons are offered why the Old Testament takes on such a disproportionately diminutive role in the practice and study of spirituality: Textual complexity/critical scholarship/theological educa-tion; Modern popular pieties; The cultural gaps between the Old Testament worlds and our worlds; Theological difficulties/Christian sensibilities; Fear of “boundary-less” interpretations; The reference to Scripture by writers on spirituality; The notion of progressive revelation; Theological diversity within the Old Testament; OT : NT = law : grace; The long and the short of textual units.

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.

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