Relevant bibliographies by topics / Covenant in the Old Testament

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Academic literature on the topic 'Covenant in the Old Testament'

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Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Covenant in the Old Testament"

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Hahn, Scott. "Covenant in the Old and New Testaments: Some Current Research (1994-2004)." Currents in Biblical Research 3, no. 2 (April 2005): 263–92. http://dx.doi.org/10.1177/1476993x05052433.

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The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).
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Sannikov, Sergiy Victorovich. "Covenants as an echo of the Eucharist. Typos of Lord’s Supper in the Old Testament." Ukrainian Religious Studies, no. 91 (September 11, 2020): 11–44. http://dx.doi.org/10.32420/2020.91.2140.

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The article uses typological understanding of the Lord's Supper to analyze Old Testament text. Intertextual hermeneutics, which connects the lexical units of various parts of texts for comprehensive understanding allowed to see an echo of the Eucharist in Old Testament. One of the most expressive prototypes or typos of the Lord's Supper in the Old Testament is the idea of the Covenants and changing of the covenants. The author analyzes the concept of testament and all cases of using this term in Old Testament texts, and concludes that the word “berith” in the biblical text cannot be identified only with the concept of contract, agreement or union. Also, it cannot be identified only with the concept of law, command or statute. The Testament should be taken holistically, combining different meanings of this concept. In this way, the “berith” describes the idea of a specific agreement, which has the character of a bloody decree. Therefore, on the basis of biblical ideas, the concept of a covenant in a broad sense can be presented as a relationship between God and people, which can be described as a God-initiated contract of a personal-corporate nature, which provides for mutual obligations. This kind of relationship is characterized by a fixed immutability and is accompanied by signs, evidence and a special memory procedure. Therefore, in the Old Testament period, we can confidently talk only about the Covenant with Noah, Abraham and Moses, who were revealed and showed their inner, spiritual essence in the New Testament of Jesus Christ. Only in these cases did the signs of covenant relations in the narrow sense be revealed, namely: God's initiative, personal-corporate relations, the invariability and obligatory commemorativeness are caused. Other ancient covenants do not contain a complete religious component and are not eucharistic prototypes. An important sign of the typos of the Lord's Supper in the Old Testament is the blood of the covenant. All covenants were accompanied by the shedding of sacrificial blood, which indicated the sacrifice of Christ and its echo in the Eucharistic cup. This emphasizes the difference between “berith” as a covenant and “berith” as a commandment or statute. Bloodless covenant are not testaments in the full biblical sense of the word. The idea of a testament as a bloodline expresses the highest seriousness of mutual testamentary obligations. That is, a Testament is an inviolable contract, the non-fulfillment of which threatens death. An additional feature of the testament, as shown in the article, was the theophanic Presence. It manifested itself not only at the time of the covenant, but also in an invisible way throughout its validity. The establishment of a covenant relationship has always been associated with theophany and could not have been otherwise, because the covenant is always personal, so God considered it necessary to show a personal presence at this crucial time. The author proves that in all pre-Christian covenants there is a single prototype line that was revealed in Jesus Christ. By the faith and merit of the ancestor, his descendants enter into the covenant and enjoy the benefits and blessings of their predecessor, as well as inherit all his obligations to God. The people of the New Testament enjoy all the benefits and advantages not because of their own merits, but only because of the merits of Jesus. The sign of entering into the Covenant of Jesus is water baptism (Col. 2: 11-13), which, as an external action, plays the role of a spiritual sign that indicates spiritual circumcision as a clipping of all sins. Thus, the intertextual analysis of the New Testament and Old Testament texts revealed the typos of Lord's Supper and shows the Christ as a single one, who determines the conditions of the covenants and makes it valid.
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Williamson, H. G. M., and W. J. Dumbrell. "Covenant and Creation. An Old Testament Covenantal Theology." Vetus Testamentum 36, no. 3 (July 1986): 381. http://dx.doi.org/10.2307/1518435.

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Foster, Stuart J. "The Missiology of Old Testament Covenant." International Bulletin of Missionary Research 34, no. 4 (October 2010): 205–8. http://dx.doi.org/10.1177/239693931003400404.

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Marbun, Pardomuan. "Konsep Dosa dalam Perjanjian Lama dan Hubungannya dengan Konsep Perjanjian." CARAKA: Jurnal Teologi Biblika dan Praktika 1, no. 1 (May 7, 2020): 1–16. http://dx.doi.org/10.46348/car.v1i1.9.

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Abstract. This article discusses the relationship between the concept of sin in the Old Testament and the concept of the covenant. The thesis of this article is that the concept of sin in the Old Testament is describing the side of God's attribute, namely God's justice. While the concept of the covenant (covenant) is describing the attributes of God that represent God's love. The concept of sin in the Old Testament and its consequences is not showing God's wrath that is contrary to the God of love, but rather describing a God who is just and sovereign over His laws. Likewise, the concept of the covenant that is describing God's love, where God initiated the first and reminded Himself to humans who are His creations in the covenant. This agreement also shows God's loyalty to His people. This article will show that both the concept of sin in the Old Testament and the Testament concept have close ties and are bound together. By conducting the literature study method, this article will contribute conceptually useful to the concept of sin in the Old Testament and also the concept of the Covenant.Abstrak. Artikel ini membahas hubungan antara konsep dosa dalam Perjanjian Lama dengan konsep perjanjian (covenant). Tesis dari artikel ini adalah bahwa konsep dosa dalam Perjanjian Lama sedang menggambarkan sisi dari atribut Allah yaitu keadilan Allah. Sementara konsep perjanjian (covenant) sedang menggambarkan sisi atribut Allah yang mewakili kasih Allah. Konsep dosa dalam Perjanjian Lama dan akibat-akibatnya tidaklah sedang menunjukkan murka Allah yang bertentangan dengan Allah yang kasih, tetapi lebih kepada menggambarkan Allah yang adil dan berdaulat atas hukum-hukumNya. Demikian juga dengan konsep perjanjian yang sedang menggambarkan kasih Allah, dimana Allah yang berinisiatif terlebih dahulu dan mengingatkan diiriNya kepada manusia yang adalah ciptaanNya di dalam perjanjian/covenant. Perjanjian ini juga sekaligus menunjukkan kesetian Allah kepada umatNya. Artikel ini akan menunjukkan bahwa konsep dosa dalam Perjanjian Lama maupun konsep Perjanjian memiliki hubugan yang erat dan saling terikat satu sama lain. Dengan melakukan metode studi pustaka maka artikel ini akan memberikan kontribusi yang bermamfaat secara konseptual mengenai konsep dosa di dalam Perjanjian Lama dan juga konsep Perjanjian atau covenant.
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KLINE, MEREDITH M. "Meredith G. Kline on Covenant Community and Canon." Unio Cum Christo 2, no. 1 (April 1, 2016): 11. http://dx.doi.org/10.35285/ucc2.1.2016.art1.

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Abstract: Meredith G. Kline supported conservative views of canon by arguing that ancient Near Eastern treaties and Deuteronomy contained canonical clauses, meaning that their texts were authoritative for the vassal community when they were written, as were biblical books performing functions governing that community. Based on discontinuities between the Old and New Testament forms of the covenant community, Kline redefined canon as documents structuring and implementing the polity of the various phases of the vassal community. Thus, the Old Testament counts as Scripture, but not canon, for the church. Critical scholarship perceives Kline’s views as conservative dogma rather than historical argument; conservatives approve his demonstration that all Scripture is covenantal, but dislike his distinctions between faith, individual-life, and community-life (polity) norms.
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Brown, William P. "The Character of Covenant in the Old Testament." Annual of the Society of Christian Ethics 16 (1996): 283–93. http://dx.doi.org/10.5840/asce19961616.

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Lumbard, Joseph E. B. "Covenant and Covenants in the Qur'an." Journal of Qur'anic Studies 17, no. 2 (June 2015): 1–23. http://dx.doi.org/10.3366/jqs.2015.0193.

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The question of the covenant in the Old and New Testaments was among the most fertile topics for critically engaged Jewish-Christian dialogue in the twentieth century and has given rise to more pluralistic readings of both the Old and New Testaments. But such developments have not occurred in the field of Qur'anic Studies. Nonetheless, the idea of the covenant is central to the Qur'anic conception of humanity and of religious history. Discussions of the covenant are prevalent in the text itself and in the commentary tradition, in which many issues and concepts central to Islam are linked to it. This paper examines the various ways in which the covenant has been treated in the Qur'an and examines how the commentary tradition treats the idea of the covenant (ʿahd or mīthāq), with particular focus on Q. 7:172 and Q. 30:30. It demonstrates how the Qur'anic presentation of the covenant is central to the Qur'anic understanding of human history, the human condition, and the relationships among different religious traditions.
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Dawson, Jane E. A. "Covenanting in Sixteenth-century Scotland." Scottish Historical Review 99, Supplement (December 2020): 336–48. http://dx.doi.org/10.3366/shr.2020.0485.

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In 1638 the National Covenant deliberately looked backwards, as well as forwards, by incorporating the text of the Negative Confession (1581). Its authors utilised the patchwork of sixteenth-century covenant ideas by drawing upon religious bonding, confessions of faith and the coronation oath. Deeply familiar actions and gestures were used alongside the words, and especially the emotional ritual of taking a vow with hands upraised. This resonated with the broader identity and culture of protestants as a godly people, who, like the Old Testament Israelites, upheld their covenantal relationship with God by the ‘purity'of their reformed worship and discipline.
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McAffee, Matthew. "The Good Word: Its Non-Covenant and Covenant Significance in the Old Testament." Journal for the Study of the Old Testament 39, no. 4 (June 2015): 377–404. http://dx.doi.org/10.1177/0309089215590353.

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Dissertations / Theses on the topic "Covenant in the Old Testament"

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Baker, Tonya L. "Jeremiah 31:31-34 the new covenant from an Old Testament perspective /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Koopmans, William T. "Memorializing covenant identity a study of Old Testament memorials and monuments /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Christiansen, Ellen Juhl. "The covenant and its ritual boundaries in Palestinian Judaism and Pauline Christianity : a study of ecclesiological identity and its markers." Thesis, Durham University, 1993. http://etheses.dur.ac.uk/5801/.

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The present study is an analysis of covenantal identity and ritual boundaries based on texts ranging from the Old Testament, the Book of Jubilees, the Dead Sea Scrolls to the New Testament. A pattern of interdependence between group identity and boundary marks is traced, and the following thesis is examined: a community's identity is reflected in boundary marks, and ritual boundaries reflect a corporate identity. By using this general principle to interpret biblical and intertestamental material a pattern emerges: when identity is defined in ethnic categories, boundaries are wide, national boundaries, when identity is defined in particularistic categories, such as priestly purity, boundaries are narrow markers of purity. When identity is changed, boundaries change. Having chosen the Old Testament covenant concept as a term for ecclesiological identity the writer demonstrates that covenantal identity changes in Palestinian Judaism not least because it narrows down and builds on the principle of law. As a result of this, ritual boundaries become narrow marks of law observance. When such an interpretation is challenged by Paul covenant is redefined. The Old Testament and intertestamental pattern of interdependence helps to explain that Paul reinterprets covenant and why old ritual boundaries are replaced. Since for Paul identity is grounded in faith in the one Christ, the ecclesiological boundary is no longer an exclusive covenant rite, such as circumcision, rather baptism is, since it serves as a rite of identification with Christ and a mark of possession of the Spirit. This reflects a radical change in ecclesiology. When Christian baptism is the boundary marker that reflects unity with Christ and serves as an inclusive rite; it simultaneously becomes the only symbol for incorporation in the one church.
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Gwon, Gyeongcheol [Verfasser]. "Christ and the Old Covenant : Francis Turretin (1623–1687) on Christ’s Suretyship under the Old Testament / Gyeongcheol Gwon." Göttingen : Vandenhoeck & Ruprecht, 2018. http://www.v-r.de/.

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Raddish, Mark Rondell. "The relevance of the Abrahamic covenant to Israel and the people of God based on its form and function as viewed from the Old Testament." Lynchburg, Va. : Liberty University, 1990. http://digitalcommons.liberty.edu.

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Muutuki, Joseph Mwasi. "Covenant in relation to justice and righteousness in Isaiah 42:1-9." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80220.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study focuses on covenant in relation to justice and righteousness in Isaiah 42:1-9. The main purpose of the study is to grapple with the idea of whether the Old Testament scholarly research on covenant is relevant for the theological-ethical understanding of covenant amongst African believing communities in general and in particular the Kamba community of Kenya. The research employs the socio-rhetorical approach, a method used to explore textures in a multi-dimensional way. In applying Robbins‘ (1996a, 1996b) textual analysis to the text of Isaiah 42:1-9, both the intra and intertextures are examined in order to gain the narrator‘s rhetorical strategy. It is possible to demonstrate that the mission of the Servant of the Lord was to establish justice and righteousness on earth. We show these terms are relational and ethical in nature. Justice restores damaged relationships in order for a community to have peace with itself. Righteousness on the other hand governs moral relationships and demands each member of the community acts right. These demands are required in order to regulate a cohesive social and cultural community that takes each other‘s social needs into account. Moreover, we show through intertexture in chapter three that texts reconfigure themselves either explicitly or implicitly. It is shown that three concepts, justice, righteousness and covenant exhibit moral characteristics when used together. Within covenant framework they have to do with taking care of the needs of the oppressed. Furthermore, in chapter four through social and cultural texture we show how the Israelites and Judah later are unable to fulfill their obligations to the poor because of the moral decay, which affected all spheres of their life. The Servant of YHWH is promised to usher in a new era of social justice. Additionally, in chapter five it is shown that the ideological texture highlights God‘s theological viewpoint characterized by the tension between the two covenants. We have attempted to show from Isaiah 42:1-9 that the theological-ethical understanding of covenant accommodates the Akamba covenant.
AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die verbond in samehang met reg en geregtigheid in Jesaja 42:1-9. Die primêre doel van die studie is om te vra of Ou-Testamentiese navorsing enige relevansie het vir die teologies-etiese verstaan van die verbond in geloofsge-meenskappe in Afrika oor die algemeen, maar ook in die Kambagemeenskap (Kenia) in die besonder. In die ondersoek word sosio-retoriek benut om tekstuele verbande op 'n multi-dimensionele manier te ondersoek. In die toepassing van Robbins (1996a, 1996b) se tekstuele analise op Jesaja 42:1-9, word beide die intra- sowel as die intertekstuele verbande ondersoek ten einde te bepaal watter retoriese strategie ter sprake is. Dit is moontlik om aan te toon hoe die Dienaar van die Here daarop gemik was om reg en geregtigheid op aarde te vestig as relasionele en etiese begrippe. "Reg" herstel beskadigde verhoudings ten einde 'n samelewing in staat te stel om vrede onderling te ervaar. "Geregtigheid" bepaal die morele verhoudings en vereis dat elke lid van die gemeenskap eties korrek optree. Hierdie vereistes is noodsaaklik ten einde 'n samehangende sosiale en kulturele samelewing daar te stel waarbinne die lede mekaar se behoeftes in ag neem. Daar word in hoofstuk drie aangetoon hoe verbond in Jesaja 40 – 55 implisiet en eksplisiet gerekonfigureer word. Hierdie rekonfigurasie vind plaas wanneer die drie begrippe reg, geregtigheid en verbond morele kenmerke ontwikkel wanneer dit saam gebruik word. Sodoende ontwikkel die verpligting om binne 'n verbondsraamwerk sorgsaamheid vir die behoeftes van die onderdrukte te ontwikkel. Vervolgens word in hoofstuk vier aangetoon hoe aandag vir die sosiale en kulturele verbande van Jesaja 42:1-9 uitwys hoe die Israeliete en Judeërs nie instaat was om hulle verpligtinge teenoor die armes na te kom na aanleiding van die morele verval wat alle tereine van hulle lewe beïnvloed het. Die Dienaar van JHWH word belowe ten einde 'n nuwe era van sosiale geregtigheid te vestig. Ten slotte word daar in hoofstuk vyf uitgewys dat die ideologiese verband beklemtoon hoe God se teologiese alternatief gekenmerk word deur die spanning tus-sen twee sieninge van die verbond (onvoorwaardelik sowel as voorwaardelik). Teen die agtergrond is geargumenteer dat Jesaja 42: 1-9 se teologies-etiese herdefiniëring van die verbond 'n Akamba begrip daarvoor akkommodeer.
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Ngqeza, Zukile. "The relationship between ideology, food (In) security and socio-religious cohesion in the Old Testament with specific reference to Deuteronomy and eighth century prophets." University of the Western Cape, 2018. http://hdl.handle.net/11394/6673.

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Magister Theologiae - MTh
In this thesis I show the relationship and interplay between Deuteronomistic ideology, land (which sometimes leads to food security) and cohesion with God and with ‘brothers’ socioreligious cohesion) in Deuteronomy and the eighth century prophets (especially Micah, Amos, Isaiah and Hosea). This research argues that loyalty to the covenant with Yahweh guarantees cohesion/solidarity with Yahweh and with ‘brothers’, as well as “God’s gift of Land” (which sometimes amounts to food security). However, the broken covenant with Yahweh leads to “loss of land” which presents food insecurity, and as a consequence people turn against one another. These three interplaying-themes of ideology, land and cohesion does not follow a set path but rather but they appear in different ways hence in Deuteronomy 8 food security (abundance) leads to “loss of memory about Yahweh”. Yahweh is forgotten! But also food security fosters a relationship with Yahweh (idea of eating to remember Yahweh’s goodness). Deuteronomic texts of feasts, festivals and sharing will be utilized to prove how food (in)security guarantees and/or compromises cohesion with Yahweh and especially ‘brothers’ (Deuteronomy 6,14 and 15). The fertility curses of Deuteronomy 28 will be brought up as proof that the scarcity of food breaks down ideas of sharing and cohesion, hence, parents ate their children in secret without sharing with anyone (Deuteronomy 28:53- 5). Cohesion is compromised due to famine. The relationship between disobedience, food and fertility curses in the eighth century prophets will be explored.
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Hague, Stephen Thomas. "YHWH's glorious presence : covenantal and cultic presence." Thesis, University of Bristol, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368636.

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Foster, Stuart Jeremy. "An experiment in Bible translation as transcultural communication : the translation of [berith] 'covenant' into Lomwe, with a focus on Leviticus 26." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50262.

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Thesis (DTh)--Stellenbosch University, 2005
ENGLISH ABSTRACT: The narrow question is how best to translate into Lomwe the biblical Hebrew term [berith] 'covenant'. But this question draws in many other issues when the contextual nature of communication is taken into account. Using Leviticus 26 as a focus text, this study sketches a complete arc from the impact at world view level of covenant concepts in the original to impact at worldview level among present-day Lomwe-speakers in northern Mozambique. This study defends a definition of covenant in its ancient Near Eastern context as a chosen relationship of mutual obligation guaranteed by oath sanctions. A close reading of Leviticus 26 in its literary contexts highlights the integrating role of covenant in the Old Testament. Used for Yahweh and his people, covenant language stressed that the relationship was exclusive, secure, accountable and purposeful. However, Lomwe-speakers are traditionally matrilineal with no adequate analogs to ancient covenantal customs. Protestant Christians among them, who have not had the Old Testament in their language, show by their songs that they do not have a covenantal sense of their relationship to God, but see life as a journey of escape to heaven while under the threat of divine judgment. For the present experiment, volunteers preached from a translation of Leviticus 26 to their congregations. In the resulting recorded sermons, the covenant concepts emphasized were relationship and obligation (but not chosenness or oath sanctions), and exclusivity and accountability (but not security or purpose). To compensate, the study proposes specific steps for Bible translators and those involved in the broader teaching task of the churches, especially dwelling on the potential of using muloko wa Muluku, 'people of God' as an integrating framework.
AFRIKAANSE OPSOMMING: Die enger vraag is hoe 'n mens die Bybels-Hebreeuse term, [berith] 'verbond', die beste in Lomwe kan vertaal? Indien die konteksgebondenheid van kommunikasie in berekening gebring word, impliseer hierdie vraag egter 'n hele aantal ander strydvrae. Deur Levitikus as 'n fokusteks te gebruik, skets hierdie studie 'n volledige boog: van die impak op die vlak van die wereldbeskouing van verbondsbegrippe in die brontaal tot by die impak wat die vertaling van hierdie konsepte maak op die wereldbeskouing van die Lomwe sprekers in die noorde van Mosambiek. Hierdie ondersoek verdedig die volgende defmisie van verbond in 'n Ou Nabye Oosterse konteks: 'n Verbond is 'n vrywillig gekose verhouding met wedersyde verpligtinge wat gewaarborg is deur die sankie van eedswering. 'n Noukeurige lees van Levitikus 26 in sy literere kontekste beklemtoon die integrerende rol van verbond in die Ou Testament. As 'n konsep wat gebruik is vir die verhouding tussen Jahwe en sy mense, aksentueer verbond die feit dat die verhouding wat ter sprake is, eksklusief, veilig en doelgerig is, asook dat dit verantwoording impliseer. Lomwe sprekers is egter tradisioneel matrilineer en het geen instelling wat analoog is aan 'n verbondsverhouding nie. Die Protestanse Christene onder hulle wat ook nog nie 'n Ou Testament in hulle moedertaal het nie, gee in hulle liedere blyke daarvan dat hulle geen begrip het wat 'n verbondsverhouding met God beteken rue. Hulle sien die lewe as 'n ontvlugtingsreis na die hemel te midde van die swaard van 'n goddelike oordeel.Vir die buidige eksperiment bet vrywilliges vir bulle gemeentes gepreek uit 'n vertaling van Levitikus 26. In die preke wat op band opgeneem is, is die aspekte van verbond wat telkens beklemtoon is, die van verbouding and verpligting (nie die van nabyheid of die sanksies wat verband hou met eedswering nie), die van eksklusiwiteit en die doen van verantwoording (en nie die van sekuriteit en doelgerigtheid nie). Om te kompenseer stel die ondersoek stappe voor wat Bybelvertalers en mense wat betrokke is in die breere lerende taak van die kerke kan gebruik. Aan die potensiaal van die konsep muloko wa Muluku, 'God se mense' word besondere aandag gewy as integrerende raamwerk.
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Westcott, Richard S. "The Concept of BERIT with regard to marriage in the Old Testament." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Books on the topic "Covenant in the Old Testament"

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Dumbrell, William J. Covenant and creation: A theology of the Old Testament covenants. Carlisle: Paternoster, 1997.

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Arulefela, J. O. Covenant in the Old Testament and in Yorubaland. Ibadan: Daystar Press, 1988.

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Hoeksema, Homer C. Unfolding covenant history: An exposition of the Old Testament. Grandville, Mich: Reformed Free Pub., 2000.

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Whittaker, Ruth. Old covenant times and peoples: A chronological review of the Old Testament. Troy, Mich: Mastro Graphics, 1987.

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Flanders, Henry Jackson. People of the covenant: An introduction to the Old Testament. 3rd ed. New York: Oxford University Press, 1988.

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McComiskey, Thomas Edward. The covenants of promise: A theology of the Old Testament covenants. Nottingham: Inter-Varsity Press, 1988.

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The covenants of promise: A theology of the Old Testament covenants. Nottingham: Inter-Varsity Press, 1985.

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The covenants of promise: A theology of the Old Testament covenants. Grand Rapids, Mich.: Baker Book House, 1985.

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Nicholson, Ernest W. God and his people: Covenant and theology in the Old Testament. Oxford: Clarendon Press, 2000.

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God and his people: Covenant and theology in the Old Testament. Oxford: Clarendon Press, 1986.

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Book chapters on the topic "Covenant in the Old Testament"

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Jones, Mark. "8. The “Old” Covenant." In Drawn into Controversie, 183–203. Göttingen: Vandenhoeck & Ruprecht, 2011. http://dx.doi.org/10.13109/9783666569456.183.

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Davey, Michaela. "The Old Testament." In Mastering Theology, 28–63. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-10631-5_2.

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Birch, Bruce C. "Old Testament Ethics." In The Blackwell Companion to the Hebrew Bible, 293–307. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405166560.ch17.

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Brueggemann, Walter. "Scripture: Old Testament." In The Blackwell Companion to Political Theology, 5–20. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch2.

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Mathews McGinnis, Claire. "The Old Testament." In The Blackwell Companion to Catholicism, 5–21. Malden, MA, USA: Blackwell Publishing, 2008. http://dx.doi.org/10.1002/9780470751343.ch2.

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Barton, John. "Covenant in Old Testament Theology." In Covenant as Context, 23–38. Oxford University Press, 2003. http://dx.doi.org/10.1093/acprof:oso/9780199250745.003.0003.

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McKane, William. "The Middle of the Old Testament." In Covenant as Context, 261–83. Oxford University Press, 2003. http://dx.doi.org/10.1093/acprof:oso/9780199250745.003.0013.

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"Covenant in Old Testament Theology." In The Old Testament: Canon, Literature and Theology, 269–78. Routledge, 2016. http://dx.doi.org/10.4324/9781315555041-26.

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"The Kinship Covenant in the Old Testament." In Kinship by Covenant, 37–48. Yale University Press, 2009. http://dx.doi.org/10.2307/j.ctvs32tbq.6.

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"The Treaty-Type Covenant in the Old Testament." In Kinship by Covenant, 49–92. Yale University Press, 2009. http://dx.doi.org/10.2307/j.ctvs32tbq.7.

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Conference papers on the topic "Covenant in the Old Testament"

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Vasile, Adrian. "Aspects of violence in the Old Testament." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.8.

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Zhao, Juntao. "View on Educational Thoughts in Old Testament." In 2015 International Conference on Arts, Design and Contemporary Education. Paris, France: Atlantis Press, 2015. http://dx.doi.org/10.2991/icadce-15.2015.200.

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"War and Ritual in Mesopotamia and the Old Testament." In Symposium of the Melammu Project. Vienna: Austrian Academy of Sciences Press, 2020. http://dx.doi.org/10.1553/melammu10s229.

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Popa, Ramona-Cristina, Nicolae Goga, and Andrei Doncescu. "EXTRACTING KNOWLEDGE FROM THE OLD TESTAMENT: A SEMANTIC APPROACH ANALYSES USED IN EDUCATION." In 11th annual International Conference of Education, Research and Innovation. IATED, 2018. http://dx.doi.org/10.21125/iceri.2018.1614.

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Popa, Ramona Cristina, Nicolae Goga, and Maria Goga. "Extracting Knowledge from the Bible: A Comparison between the Old and the New Testament." In 2019 International Conference on Automation, Computational and Technology Management (ICACTM). IEEE, 2019. http://dx.doi.org/10.1109/icactm.2019.8776828.

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Vasile, Adrian. "The Relation between the Hebrew People in the Old Testament and the Science of Those Times." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.12.

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Sihombing, Herdiana br. "Comparison of Lament Songs in the Old Testament and the Andung Andung in the Toba Batak Culture." In 1st International Conference on Education, Society, Economy, Humanity and Environment (ICESHE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200311.034.

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"“Who Created this Earth, Who Created Yonder Heaven, Who Created Man” – The Understanding of Creation in Old Persian Royal Inscriptions and the Old Testament." In Symposium of the Melammu Project. Vienna: Austrian Academy of Sciences Press, 2020. http://dx.doi.org/10.1553/melammu10s545.

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Bakker, Robert T. "PALEONTOLOGICAL MYTHS IN UGARITIC AND OLD TESTAMENT STORIES: LEVIATHAN IS THE NILE CROCODILE, BEHEMOTH IS A YOUNG ADULT AFRICAN ELEPHANT." In GSA Annual Meeting in Indianapolis, Indiana, USA - 2018. Geological Society of America, 2018. http://dx.doi.org/10.1130/abs/2018am-320436.

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Tarigan, Nuah. "The Character of an Effective Nation Leader According to the Old Testament to Prepare the Young Leaders of the Present Are Visionary and Effective for Urban Communities(Main Samples of the City of JAKARTA and its surroundings)." In Proceedings of the 1st International Conference of Global Education and Society Science, ICOGESS 2019,14 March, Medan, North Sumatera, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.14-3-2019.2292023.

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