Relevant bibliographies by topics / Aaronic Priesthood

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Academic literature on the topic 'Aaronic Priesthood'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Aaronic Priesthood"

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Yudhita, Rena Sesaria. "Keimanan Kristus dalam Peraturan Melkisedek: Sebuah Upaya Rekontruksi Kristologi Keimanan dalam Ibrani 7: 1-10." GEMA TEOLOGIKA 1, no. 1 (2016): 1. http://dx.doi.org/10.21460/gema.2016.11.207.

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Hebrews has a distinctive christology denoting Christ�s particular priesthood. The fact that Jesus is not qualified in anyway to be a priest according the Aaronic order is inevitable. Therefore, the author composed an argument that the foundation of Christ�s priesthood isthe order of Melchizedek. This article seeks to examine how the Hebrew�s author recognize, interpret, and utilize the character of Melchizedek to build his unique priesthood christology. The efforts are made by interpreting Hebrews 7:1-10, in which the author shows the significance of the Melchizedek�s figure to the Jesus� pri
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Jones, Robert. "Priesthood and Cult in the Visions of Amram: A Critical Evaluation of Its Attitudes toward the Contemporary Temple Establishment in Jerusalem." Dead Sea Discoveries 27, no. 1 (2020): 1–30. http://dx.doi.org/10.1163/15685179-12341504.

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Abstract This paper evaluates the attitudes toward the contemporary Jerusalem priesthood and cult on evidence in the Visions of Amram. To the extent that this issue has been treated, scholars have generally argued that the Visions of Amram originated among groups that were hostile to the Aaronid priesthood. Such treatments, however, have left some of the most germane fragments unexamined, several of which deal directly with matters pertaining to the cult, Aaron, and his offspring (4Q547 5 1–3; 8 2–4; 9 5–7; 4Q545 4 16–19). My study incorporates these fragments into the larger discussion, and i
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3

Leuchter, Mark. "The Politics of Ritual Rhetoric: A Proposed Sociopolitical Context for the Redaction of Leviticus 1-16." Vetus Testamentum 60, no. 3 (2010): 345–65. http://dx.doi.org/10.1163/156853310x504847.

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AbstractRecent studies have indicated the rhetorical purpose of Leviticus 1-16 as reification for the ritual authority of the Aaronide priesthood. In the present study, it is suggested that the literary shaping of these chapters was a response to external stimuli that threatened the priesthood. After weighing a variety of historical and socio-political contexts in which such a threat might have emerged, the tenure of Nehemiah as governor is considered as an example of the type of competing leadership typology that encroached upon the priesthood, and the rhetorical features of the Nehemiah Memo
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4

Marttila, Marko. "The Figure of Phinehas from Different Perspectives." Journal of Ancient Judaism 5, no. 1 (2014): 2–24. http://dx.doi.org/10.30965/21967954-00501002.

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Literary- and redaction-critical observations suggest that the story about Phinehas atoning for Israel (Num 25) is a late insert in the book of Numbers. Because of his reconciliatory act, Phinehas is promoted to a covenantal relationship with God. This means that Phinehas and his descendants will hold a perpetual priesthood. The next author who treats the story of Phinehas is the anonymous psalmist who wrote Ps 106. The psalmist mentions neither the covenant nor the perpetual priesthood of Phinehas’ family. Nonetheless, Phinehas was a hero and a righteous person to the psalmist because it was
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5

Luft, Rebecca Hiromi. "Fulfillment—A Term at Play in Gifts and Calling and Jewish-Christian Concerns about Supersessionism." Journal of Catholic Social Thought 18, no. 1 (2021): 111–37. http://dx.doi.org/10.5840/jcathsoc20211817.

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The Commission for Religious Relations with the Jews produced The Gifts and Calling of God Are Irrevocable (Rom 11:29), in which supersessionism is firmly rejected. In this document, the term fulfillment occurs frequently to describe the relationship between the Old and New Covenant. It implies an evolutionary development from old to new, or from promise to fulfillment. Therefore, the use of this term may lead one to suspect that it is merely a synonym for supersession or a progression from good to better. To avoid this connotation, I redefine this term by locating it within the Israelite cult
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6

MacDonald, Nathan. "Whose Ḥaṭṭāʾt? Aaron’s Enigmatic Response to Moses in Lev 10:19". Zeitschrift für die alttestamentliche Wissenschaft 133, № 1 (2021): 23–36. http://dx.doi.org/10.1515/zaw-2021-0007.

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Abstract Aaron’s enigmatic response to Moses’ accusation of cultic malpractice in the disposal of the remains of the ḥaṭṭāt (Lev 10:19) has puzzled exegetes since antiquity. Recent interpreters have concluded that it is not possible to understand Aaron’s reasoning and that his response emphasizes the priesthood’s mystique and its claim to a qualified freedom in interpreting Mosaic law. In contrast, I argue that the crux interpretum can be resolved when we pay particular attention to the pronominal suffixes attached to the word חטאת.
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7

Kugel, James. "Levi's Elevation to the Priesthood in Second Temple Writings." Harvard Theological Review 86, no. 1 (1993): 1–64. http://dx.doi.org/10.1017/s0017816000027875.

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In ancient Israel, the tribe of Levi was deemed to have a special connection with the service of God. Numerous biblical texts speak of the Levites asthepriestly tribe or attribute to them certain special functions connected with cultic worship. But why exactly had the Levites been selected for such honors, and how did their selection come about? Several biblical narratives appear to have been designed in order to answer this question. Thus, the selection of the Levites is at one point connected with their zealousness following the Golden Calf incident (Exod 32:25–29), while elsewhere God's cho
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8

Livneh, Atar. "Moses Proves His Case: Historical Examples in A.J. 4.43–45." Journal of Ancient Judaism 12, no. 2 (2021): 185–204. http://dx.doi.org/10.30965/21967954-bja10004.

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Abstract Josephus’ rewriting of the account of Korah’s rebellion (Numbers 16) consists of a lengthy juridical prayer/speech not attested in the biblical source in which a list of historical episodes is embedded. Moses’ representation as standing in court before God and the people and defending his leadership by recalling past events appears to derive from 1 Samuel 12. At the same time, however, the catalogue of historical incidents in A.J. 4.43–45 elaborates the “works” in Num 16:28, demonstrating that everything happens according to God’s will – including the granting of the priesthood to Aar
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9

Пиковский, Ириней. "The Meaning of «Oil Flowing onto Aaron’s Beard» (Psalm 132/133) in Traditional Jewish and Christian Exegesis." Theological Herald, no. 4(39) (December 15, 2020): 21–34. http://dx.doi.org/10.31802/gb.2020.39.4.001.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119-133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой
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10

Пиковский, Ириней. "The Meaning of «Ointment upon the Head, that Ran Down upon the Beard, even Aaron’s Beard» (Psalms 132-133) in Traditional Jewish and Christian Exegesis. Part I." Theological Herald, no. 2(37) (June 15, 2020): 17–40. http://dx.doi.org/10.31802/2500-1450-2020-37-2-17-40.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119- 133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой
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Books on the topic "Aaronic Priesthood"

1

Magnifying your Aaronic priesthood calling. Bookcraft, 1995.

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2

The Aaronic priesthood and you. Deseret Book Co., 1987.

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3

The Aaronic Priesthood: A guide for young men. CFI, an imprint of Cedar Fort, Inc., 2015.

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Priesthood: For others' sake. Herald Publishing House, 1996.

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Even the prophet started out as a deacon: The power of your Aaronic priesthood. Deseret Book, 2010.

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Power from on high: The development of Mormon priesthood. Signature Books, 1995.

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7

Having authority: The origins and development of priesthood during the ministry of Joseph Smith. Independence Press, 1993.

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8

Lloyd, C. Parkinson. Young men & the priesthood: Your personal journey from deacon to elder. Leatherwood Press, 2006.

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9

Murray, Rhett E., 1968- ill., ed. The Aaronic Priesthood: Seven principles that will make this power a key part of your daily life. CFI, 2004.

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10

Priesthood blessings: A hidden treasure and a crowning privilege. D.E. Goff, 1996.

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Book chapters on the topic "Aaronic Priesthood"

1

Pregill, Michael E. "The Syrian–Palestinian Milieu in Late Antiquity." In The Golden Calf between Bible and Qur'an. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852421.003.0006.

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This chapter focuses on a unique corpus of early Christian literature in Syriac that reflects a synthesis of older patristic views of the Calf episode with specific themes that seem to have circulated widely in the Eastern Christian milieu, shared in common between communities of Jewish and Christian exegetes in this period. While continuing the tradition of anti-Jewish arguments predicated on the abiding impact of Israel’s sin with the Calf, authors such as Ephrem, Aphrahat, and Jacob of Serugh also developed a unique view of Aaron that dictated a more apologetic position regarding his culpability; this precisely paralleled the development of similar views of Aaron in Jewish tradition. This material provides us with a lens through which to examine the phenomenon of exegetical approaches that are held in common by different communities, yet deployed for opposite purposes. The chapter concludes by considering a possible historical context to Syrian Christian polemic against Jews based on the Calf narrative: the revival of priestly leadership, or at least interest in the priesthood and its role, among contemporary Jewish communities, especially in late antique Palestine.
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