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1
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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Purwonugroho, Daniel Pesah, and Sonny Eli Zaluchu. "Janji Pemulihan Israel dalam Kitab Zefanya: Refleksi Teologi Kovenan." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 20–27. http://dx.doi.org/10.38189/jtbh.v2i1.21.
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The God of the Israelites is a God of covenants that bind covenants with humanity. Agreement between them has a binding nature to one another. Throughout the history of the Israelites recorded in the Old Testament, God often spoke through His prophets. God delivered a special message about the lives of the Israelites and also what He promised them through these prophets. All messages in the Old Testament and the prophetic books refer to a conditional Covenant. On the one hand, God pursues and punishes, but on the other hand, He restores. The Covenant theology reveals God's intention to punish and repair that is manifested in Christ's mission. This paper analyzes the implementation of the covenant theology in the ministry of the Prophet Zephaniah through the study of literature and sees its implementation for the presence of Christ in the world.Abstrak: Allah adalah Allah perjanjian yang mengikat perjanjian kepada umat manusia. Perjanjian yang terjalin antara Allah dengan manusia memiliki sifat yang sangat mengikat. Di dalam kehidupan bangsa Israel yang terekam sepanjang kitab Perjanjian Lama, Allah bersabda melalui nabi nabiNya. Allah memberikan pesan secara spesifik perihal kehidupan bangsa Israel dan juga apa yang menjadi janjiNya kepada mereka. Seluruh pesan Perjanjian Lama dan khususnya kitab Nabi-nabi mengarah pada satu perjanjian atau kovenan bersyarat. Pada satu sisi, Allah menuntut dan menghukum tetapi pada sisi lain, Allah memulihkan. Teologi kovenan menampilkan maksud Allah untuk menghukum dan memulihkan yang tergambar di dalam misi Kristus. Tulisan ini menganalisis implementasi Teologi kovenan di dalam pelayanan Nabi Zefanya melalui studi literatur dan melihat implementaisnya bagi kehadiran Kristus di dunia.
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이은애. "Divorce in the Old Testament: Breaking the permanent covenant?" Korean Journal of Old Testament Studies 19, no. 3 (September 2013): 206–33. http://dx.doi.org/10.24333/jkots.2013.19.3.206.
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Van Rooy, H. F. "Reconciliation in Deuteronomy." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 263–74. http://dx.doi.org/10.4102/ve.v26i1.223.
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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.
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Loewen, Jacob A. "The Hopi “Old Testament” a First-Person Essay." Missiology: An International Review 23, no. 2 (April 1995): 145–54. http://dx.doi.org/10.1177/009182969502300202.
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This essay focuses on a concern that many tribal societies voice, namely, that their ancestors had a covenant with God much like that of the Old Testament Hebrews. They feel that their original contract with God was condemned when Christianity came and that they were given a choice either to become Christian and be saved or to remain Hopi and be lost. They could not be both! Does the gospel not make Hopis better Hopis, Zulus better Zulus, etc.?
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Duke, Rodney K. "‘Visiting the Guilt of the Fathers on the Children’: Is God Immoral?" Evangelical Quarterly 87, no. 4 (April 26, 2015): 347–65. http://dx.doi.org/10.1163/27725472-08704004.
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The repeated Old Testament injunction that God ‘visits the guilt of the fathers on the sons’ raises difficulties for the modern reader who might question the justice or morality of such divine behaviour. This paper explores: the injunction within its various literary, sociological, historical and theological contexts; how this injunction is applied internally in the Old Testament; and how it differs from the realm of the criminal justice system and the theme of individual responsibility. As result, one learns that this phrase, in its full expression, uses figurative and formulaic language from the legal context of covenant. It belongs to an expression that emphasizes the lasting mercy of God, while still communicating the serious collective consequences of breaking covenant.
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Holmén, Tom. "Jesus, Judaism and the Covenant." Journal for the Study of the Historical Jesus 2, no. 1 (2004): 3–27. http://dx.doi.org/10.1177/147686900400200101.
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AbstractThis article seeks to illuminate Jesus' Jewishness by introducing the perspective of covenant and a new concept, covenant path searching. The concept reflects a phenomenon discernible in all Judaism of the time: the activity of trying to find out how to keep faithful to the covenant. The analysis suggests that Jesus refrained from such an activity thus remarkably departing from the contemporary covenant thinking. This does not necessarily mean detachment of Jesus from Judaism or that he should be pictured as an antinomian. The so-called eschatological covenant of later Old Testament prophetic books could offer an explanation. The texts foretell an inner knowledge of God's will which renders pursuing questions of covenant loyalty futile.
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Holmgren, Fredrick C. "Holding Your Own Against God!" Interpretation: A Journal of Bible and Theology 44, no. 1 (January 1990): 5–17. http://dx.doi.org/10.1177/002096438904400102.
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The community of faith finds blessing for itself when it gives due weight to the Old Testament insight that nearness to God is found by those who, like Job and Jacob, assertively engage the Covenant Partner.
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Mays, James Luther, and Ernest W. Nicholson. "God and His People: Covenant and Theology in the Old Testament." Journal of Biblical Literature 107, no. 1 (March 1988): 119. http://dx.doi.org/10.2307/3267832.
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Gordon, R. P., and E. W. Nicholson. "God and His People. Covenant and Theology in the Old Testament." Vetus Testamentum 41, no. 4 (October 1991): 506. http://dx.doi.org/10.2307/1518640.
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Stowasser, Martin. "Bundestheologie in der Johannesoffenbarung – eine Spurensuche." Biblische Zeitschrift 63, no. 1 (February 5, 2019): 71–91. http://dx.doi.org/10.30965/25890468-06301004.
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Abstract The article is looking for traits of the concept of God’s covenant with Israel within the Book of Revelation. It persues the question how far elements of this theological concept were adopted and to which extent they have been altered by John. In analyzing the use of διαθήκη in Rev 11:16 as well as of the formula of the covenant in Rev 21:3 and 21:7 the idea of “covenant” presents itself to be just one among several other motives taken up by John from the Old Testament without stressing it. John is putting the idea of God’s covenant in a new and emphasised universal horizon extending it to all humankind.
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McKenna, John E. "The Concept of Hebel in the Book of Ecclesiastes." Scottish Journal of Theology 45, no. 1 (February 1992): 19–28. http://dx.doi.org/10.1017/s0036930600038886.
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Today scholars still struggle to apprehend the meaning of hebel (vanity) in the Book of Ecclesiastes. It has become recognized that Old Testament theologians like Walter Eichrodt, Gerhard von Rad, and Ronald Clements did not essentially integrate the Wisdom Tradition of ancient Israel into the development of their theologies. In his Tyndale lecture on the Old Testament of 1965, David Hubbard argued for a new sensitivity to the relationship that must exist between covenant and wisdom in the community of faith. A. Graeme Auld has insisted that the alienation of wisdom from covenant traditions has caused such acute problems in understanding the Old Testament that we are in danger of not grasping at all the relation between the Word of God and the Word of Man. These problems may be linked not only to the question about why the Book of Ecclesiastes was allowed into the Canon of Israel, but also to the very hearing we claim to possess of the revelation of the Word of God in the world and the way the world has actually been made to be. All this should tell us that the significance of the concept of hebel in the Book of Ecclesiastes requires a real clarification of profound consequence for our knowledge of God in the world.
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Fretheim, Terence. "Response to Reviews of God and World in the Old Testament: A Relational Theology of Creation." Journal of Pentecostal Theology 19, no. 2 (2010): 213–18. http://dx.doi.org/10.1163/174552510x526223.
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AbstractThis is a response by Terence Fretheim to review essays of his book, God and World in the Old Testament: A Relational Theology of Creation, by Robert Stallman, Scott Ellington, and Kenneth Archer. Many of their concerns overlap and so my responses to them are largely woven together. After a few general notes, I ask and respond to ten questions that the respondents implicitly or explicitly raise regarding my work. Those questions concern: Relationship of the Old Testament and New; the Spirit; Praise and Prayer; God's action in and through Agents; Spirit World; Royal Images for God; God's Judgment/'Punishment'; Covenant and Relationship; Creation and Fall; and the Book of Job.
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Morgan, Jonathan. "Circumcision And Soteriology In Cyril Of Alexandria’S Old Testament Commentaries." Perichoresis 12, no. 2 (October 1, 2014): 201–19. http://dx.doi.org/10.2478/perc-2014-0012.
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Abstract Cyril of Alexandria was a prolific biblical commentator who underscored the meaning and relevance of the Old Testament for Christian theology by employing a typological method of interpretation. His exegetical concern was to demonstrate that everything associated with the old covenant- people, events, commandments, institutions-were types and shadows foretelling the ‘mystery of Christ’. The key to understanding the types of the Old Testament is to recognize their soteriological fulfillment in the person and work of Jesus Christ. Throughout his exegetical writings, Cyril draws particular attention to the Jewish rite of circumcision, showing how the physical operation signifies the saving work of Christ through the Spirit. Cyril does not interpret circumcision in a monolithic sense, but derives multiple soteriological meanings from it. Insofar as circumcision represents a variety of saving realities for Cyril, it helps us understand his complex, multi-faceted doctrine of salvation.
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Hillers, Delbert R., and Paul Kalluveettil. "Declaration and Covenant: A Comprehensive Review of Covenant Formulae from the Old Testament and the Ancient Near East." Journal of Biblical Literature 104, no. 1 (March 1985): 117. http://dx.doi.org/10.2307/3260600.
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Путилкин, Павел, and Pavel Putilkin. "The contradictions of the legal and religious regulation of public relations." Advances in Law Studies 1, no. 6 (December 31, 2013): 299–309. http://dx.doi.org/10.12737/2140.
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The article explores the contradictions of religious and
legal regulation of social relations with the position of Orthodoxy.
Revealed contradictions in criminal law, civil law, constitutional
informational and other spheres of regulation. The current legislation
is mapped with the Bible, New Testament, old Covenant. Special
attention is paid to reasons of contradictions between law and
religion.
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O'Connell, Kevin G. "Book Review: God and His People: Covenant and Theology in the Old Testament." Theological Studies 48, no. 2 (June 1987): 342–43. http://dx.doi.org/10.1177/004056398704800208.
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Sandys-Wunsch, John. "Covenant and Creation: A Theology of Old Testament Covenants W. J. Dumbrell Nashville, TN: Thomas Nelson, 1984. Pp. 218." Studies in Religion/Sciences Religieuses 15, no. 4 (December 1986): 529–30. http://dx.doi.org/10.1177/000842988601500426.
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Coetzee, J. H. "Lyding ‘om U ontwil’ in Psalms 44 en 69." Verbum et Ecclesia 9, no. 1 (August 2, 1988): 1–9. http://dx.doi.org/10.4102/ve.v9i1.979.
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Suffering "for Your sake" in Psalms 44 and 69 Suffering "for Your sake" in the Old Testament is often incorrectly interpreted as vicarious suffering. In Psalms 44:23 and 69:8 where this expression occurs, it has a multiple function which excludes vicarious suffering. While the question of the reason and purpose of the suffering remains unanswered because the covenant theology had become a mystery, this expression was implemented as an escape to God's loving-kindness as the only ground for salvation. The problem of innocent suffering is not totally resolved hereby, but the tension between innocence and suffering is relieved and a shift in covenant theology introduced by the use of this expression.
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Pope, Mick. "The Sea is Eating the Ground: A Theology of Sea Level Rise." Anglican Theological Review 100, no. 1 (December 2018): 79–92. http://dx.doi.org/10.1177/000332861810000109.
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Sea level rise is a direct result of anthropogenic climate change, the disruption of the climate system by the burning of fossil fuels. Modern sea level rise can be understood through the functional ontology of the Old Testament. The creation account of Genesis 1 represents a demythologized account of God constraining chaos into an ordered system. The Noahic flood of Genesis 6–8 is the result of human sin releasing the forces of chaos to undo the ordering of creation. This language is taken up in the rest of the Old Testament to describe acts of judgment against Israel's covenant violations. Modern sea level rise may be understood as the release of chaos due to a violation of our role as image of God to represent the God of order to the rest of creation.
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Howell, J. Dwayne. "Book Review: The Steward Living In Covenant: A New Perspective on Old Testament Stories." Interpretation: A Journal of Bible and Theology 56, no. 1 (January 2002): 100. http://dx.doi.org/10.1177/002096430005600118.
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Southern, Neil. "Ulster, God's People, and the Interplay between Old Testament and Calvinistic Conceptions of Covenant." Journal of Contemporary Religion 22, no. 1 (January 2007): 19–34. http://dx.doi.org/10.1080/13537900601114438.
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Campbell, E. F. "God and His People: Covenant and Theology in the Old Testament. Ernest Wilson Nicholson." Journal of Religion 69, no. 2 (April 1989): 233–34. http://dx.doi.org/10.1086/488056.
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Fisher, George W. "Symbiosis, partnership, and restoration in Mark’s parable of the sower." Theology Today 73, no. 4 (January 2017): 378–87. http://dx.doi.org/10.1177/0040573616669560.
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Reflecting on the dynamics of Galilean ecology can deepen our understanding of Mark’s parable of the sower. The extraordinary yield of the final sowing in rich soil is generally celebrated as a success, while the first three sowings that produce no grain are dismissed as failures. But success and failure are deeply intertwined in Galilee. Rich soil is fragile, and easily exhausted by over-cultivation, while the processes in the first three settings help to restore fertility. Keeping the land productive depends on symbiotic interactions between all four settings portrayed in the parable, and in that sense all four contribute to the final yield. These symbiotic relationships among plant communities resonate powerfully with Old Testament patterns of covenantal partnership between people, creation, and God identified by Walter Brueggemann. At the time of Jesus’ ministry, Roman policies were disrupting ways of life that depended on traditional farming practices; the covenant seemed to have failed. Jesus’ listeners knew the land well, probably recognized the sower’s images of land restoration, and could have understood them as metaphors for covenant renewal. From that perspective, the parable can be read as a figurative synopsis of the “good news” proclaimed by Jesus and an invitation to follow him.
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Biblische Zeitschrift, Editors. "William J. Dumbrell, Covenant and Creation. An Old Testament Covenantal Theology, The Paternoster Press, Exeter 1984, 217 S., kart. £6.95." Biblische Zeitschrift 31, no. 1 (July 24, 1987): 131–32. http://dx.doi.org/10.30965/25890468-03101021.
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Office, Editorial. "Boekresensies/Book reviews." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 742–56. http://dx.doi.org/10.4102/ve.v28i2.356.
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Arnold, B T & Williamson, H G M (eds) 2005. Dictionary of the Old Testament: Historical Books.Nouwen, H 2007. Die terugkeer van die verlore seun. ‘n Ware verhaal oor tuiskoms (vertaal deur Pieter de Villiers).Snyman, G F 2007. Om die Bybel anders te lees. ‘n Etiek van Bybellees.Barnard, M 2006. Liturgie voorbij de liturgische beweging. Zoeter-meerRoberts, C C 2007. Creation and Covenant. The significance of sexual difference in the moral theology of marriage.Stevenson, Peter K & Wright, Stephen I 2005. Preaching the atonement.
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Wessels, W. J. "‘Return to the Lord your God, for he is gracious and compassionate...’ (Jl 2:13). A prophetic perspective on reconciliation and restoration." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 308–25. http://dx.doi.org/10.4102/ve.v26i1.226.
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In this article the Old Testament prophetic literature will be the focus of discussion with regard to the matter of restoring broken relationships, be it between God and humans or between humans as such. The relationship between Yahweh and his people was formally established by means of a covenant. The presentation of the prophetic material is done with a narrow focus on the issues of reconciliation and restoration. Prophets and prophetic texts are selected with the mentioned focus in mind and presented as the results of research done on the chosen texts. It is therefore done with a real awareness of the complexity of the prophetic material and the historical embedding of prophetic material. A detailed discussion of introductory and theological issues are therefore not presented, but taken into account. What result in this paper is a focussed presentation on the mentioned topics in some of the prophetic material. Although the word reconciliation is not an Old Testament concept, it is clear that the idea of re-establishment and renewal of the relationship between God and people was ever present. The prophets had the duty to address the reasons for damage to this covenant relationship and to warn the people of the consequences if they continue to disobey the stipulations and ethical demands of this relationship. The prophets not only served as witnesses of the efforts of Yahweh to reconcile with his people, but also as instruments to bring it about.
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Everts, Janet (Jenny) Meyer. "Filled with the Spirit from the Old Testament to the Apostle Paul: A Conversation with John Levison." Pneuma 33, no. 1 (2011): 63–68. http://dx.doi.org/10.1163/157007411x554712.
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AbstractIn his chapter on the Pauline epistles in Filled with the Spirit, John R. Levison finds many overarching themes and trajectories that tie the Pauline texts to Israelite and early Judaic texts. But in his eagerness to find parallels with these texts and Paul’s letters, he is sometimes too willing to ignore the possibility that a decisively different understanding of the Spirit has arrived with the death and resurrection of Christ and the inauguration of a new covenant no longer dependent upon Torah obedience.
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Mason, Steven D. "Getting a “Handle” on Holistic Christian Mission: The Contribution of Isaiah 61 as a Discrete Old Testament Voice." Missiology: An International Review 40, no. 3 (July 2012): 295–313. http://dx.doi.org/10.1177/009182961204000306.
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This study of Isaiah attempts to show that Isaiah 61 reflects a number of ideas indicative of a holistic view of salvation in the eschatological age—an age inaugurated by Jesus. The development of “righteousness” and the “servants of the Servant” themes serve to show that the individual of Isaiah 61 fulfills the high standard on both accounts. Moreover, the mission of the servant in Isaiah 61 is inherently holistic, as had been established early on in the book. This involves the covenant expectation to fulfill a range of righteous actions indicative of the good news of salvation. To argue that Isaiah 61 serves as a paradigm for Christian mission is, on one level, self-evident from Jesus' own reference to the text in Luke 4. However, this essay has a larger hermeneutical point. A Christian reading of Isaiah 61 in its own context complements what we learn from the New Testament's employment of the text. Isaiah 61 reveals a call placed upon all Christians, not just Jesus. This standard for mission is not only achievable by the Spirit of God (Isa 61:1) but is also to be emulated by all servants of the Servant as the progression of the book implies. As Christians pursue holistic, and distinctively Christian mission, the fundamental idea must be recalled—as servants of the Servant Jesus Christ, righteous action, in terms outlined in Isaiah 61 and its context, is a covenant obligation.
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Wróbel, Mirosław Stanisław. "The Eschatological Spirituality of “the Sons of Light” in Qumran." Verbum Vitae 37, no. 2 (June 26, 2020): 347–63. http://dx.doi.org/10.31743/vv.7949.
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One of the most important features of the members of the Qumran community, who referred to themselves by the name “the sons of light,” was aspiration to holiness by observing the Law, purity and cult. The spirituality of the Qumran community was founded on the New Covenant which would be fulfilled “at the end of the days”. This eschatological reality was stressed in the practical spirituality of the members of the Qumran community. In the present article, the spirituality of the Qumran community will be presented via three points: (1) The origin of the Qumran community; (2) The community of a New Covenant with God; and (3) Eschatological beliefs. Our accumulated knowledge about the spirituality of the Qumran community and its beliefs enables us to better understand many eschatological texts of the Old Testament and Intertestamental Literature. It also indicates to us certain similarities and differences with the teachings of Jesus of Nazareth.
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Williamson, H. G. M., and T. E. McComiskey. "The Covenants of Promise. A Theology of the Old Testament Covenants." Vetus Testamentum 40, no. 2 (April 1990): 252. http://dx.doi.org/10.2307/1519017.
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Turner, Geoffrey. "The Righteousness of God in Psalms and Romans." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 285–301. http://dx.doi.org/10.1017/s0036930610000372.
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AbstractPaul quoted extensively from scripture, especially in Romans. Many of these citations are from the Psalms, using the Septuagint. Paul could have found all his vocabulary and concepts for ‘justification by faith’ in the Psalms. The Psalms contain a doctrine of ‘righteousness through faithfulness’: God is righteous by forming a covenant with Israel, and proves his righteousness by remaining faithful to that covenant despite Israel's failings. He will remain faithful to the end by vindicating his righteous ones when they are oppressed by the ungodly. Israelites are righteous by having been elected to the covenant and will remain righteous through faithfulness to God, the marks of which are the avoidance of idolatry and keeping the law. Far from rejecting this Old Testament inheritance, Paul takes over this doctrine of ‘righteousness through faithfulness’ as it stands in the Psalms (Romans 1:18–3:20) and then christologises it (from 3:21). The mark of faithfulness to God now is no longer the law, however, but faithfulness to Christ, who is himself the model of faithfulness and what it is to be righteous. This understanding of how one becomes righteous is located by Paul himself within his fivefold scheme of salvation at Romans 8:30: foreknown, predestined, called, made righteous and glorified.
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Edmondson, Stephen. "The biblical historical structure of Calvin's Institutes." Scottish Journal of Theology 59, no. 1 (February 2006): 1–13. http://dx.doi.org/10.1017/s0036930605001602.
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Recent work on Calvin's theology has focused on the integral relationship between his Institutes and his biblical commentaries. Particularly significant have been the claims that we can understand the development of the structure of the Institutes only in relationship to Calvin's work on his commentaries and that we can understand the content of the Institutes best through a recognition of the traces of the commentaries that are found therein. This article will extend this work, arguing that we best understand the final form of the 1559 Institutes through its relationship to Calvin's recently completed commentaries on the historical books of the Old Testament and the gospels. These commentaries, with their focus on the history of God's covenant with God's people, fulfilled in Christ's history, provide this covenant history as a framing device by which the first two books of the 1559 Institutes are shaped. This framing is evident in the new ordering of material in the text, in Calvin's provision of new chapters to fill out this narratively structured order, and in the traces of his scriptural work within the text. Once the structural role of the covenant history is recognised within Books I and II, then Calvin's exposition of Christ's redeeming work through his exegesis of Christ's gospel history II.xvi is seen as the culmination of the theological developments of the first half of the Institutes, completing Calvin's depiction of the broader covenant history as a thoroughly christological reality.
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Hardman, Susan. "Puritan Asceticism and the Type of Sacrifice." Studies in Church History 22 (1985): 285–97. http://dx.doi.org/10.1017/s0424208400008019.
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The sacrificial rites of the Old Testament are ‘neither dark nor dumb, but mystical and significant, and fit to stir up the dull mind of man to the remembrance of his duty before God.’ So preached a nonconformist, Samuel Mather, in the 1660s, recalling with a deliberate or unconscious twist a phrase used in the Book of Common Prayer to defend contemporary rites of which he disapproved. The Reformation that set aside the ascetic ideal of monasticism also saw a revaluation of the place of sacrifice in the life of the Church. While its role in Protestant activity was diminished by the rejection of the Mass as a propitiatory act, teaching about the priesthood of all believers prepared for a new emphasis on the devotion and duty of Christians as ‘spiritual sacrifice’; an emphasis informed in puritanism by lessons from the types of the Old Testament. Much is known about puritan religious practice; and of puritan interest in typology, stimulated by Calvin’s conviction of the unity of the Old and New Testaments – the same covenant present in each, accommodated to the capacity of a ‘Church under age’ in Israel. But familiar themes combined can give fresh perspectives: here their combination illustrates one of the ways in which the ascetic ideal was being reformulated among protestants of the third and fourth generation in seventeenth-century England. Sacrifice was not often a dominant theme in their description of the Christian life, and yet, despite an untidiness of evidence, it is clear that certain allusions to Israelite sacrifice were conventional, part of a common rhetoric, a common and powerful imagery. Some representative examples of the conventions follow, organised around simple questions. What were ‘spiritual sacrifices’ and what practical exercises of devotion and discipline were associated with them? By what means and in what manner should they be offered?
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Szarlej, Jolanta. "The linguistic picture of the woman and the man in the prophetic books of the Old Testament." Świat i Słowo 34, no. 1 (March 10, 2020): 359–76. http://dx.doi.org/10.5604/01.3001.0014.3081.
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The paper is an attempt at a cognitive analysis and description of biblical images of the human being, deeply rooted in the religious system of values, such as the covenant with God, redemption or sanctity, found in various morphemes, lexemes and other expressions of the biblical Hebrew language. The analysis of the Hebrew lexemes used to define the man and the woman, helpful in the reconstruction of the informal ways of thinking of the human being, observed in the Semitic culture, is expected to present a biblical picture of the human being as a living creature (neºpeš), revealing itself in BäSär (a physical component) as well as rûªH (a spiritual component), a creature functioning among other creatures, belonging to their world, but also occupying a particular place in it.
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Nürnberger, Klaus. "Justice and peace - a survey of issues." Religion and Theology 1, no. 1 (1994): 37–64. http://dx.doi.org/10.1163/157430194x00051.
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AbstractThis article offers a condensed survey of justice and peace issues in Christian ethics. It was originally written for an evangelical encyclopedia but was not accepted by the editors, possibly because of its historical critical and social critical stance. It begins with the historical origins of the concepts of law in the Old Testament, namely covenant law and cosmic order, their profound transformations in biblical history and their final form in the New Testament. Then we mention a few important developments in the history of the church from the Constantinian reversal, over the Reformation and the Enlightenment to the modern revolutionary spirit. Then we highlight a few aspects of the modern discussion, such as the accelerating development of science and technology, the emergence of a global, highly imbalanced economy, the rise and fall of Marxist socialism, a renewed upsurge of ethnic sentiments, and so on. Finally we offer a few directives for the contemporary debate, focusing on the relation between justice and peace.
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van Dyk, P. J., and P. L. Enstrom. "What happened to the ark?" Religion and Theology 4, no. 1-3 (1997): 50–60. http://dx.doi.org/10.1163/157430197x00049.
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AbstractThe disappearance of the Ark of the Covenant has captured the imagination of many eager scholars of the Old Testament. Because no definite mention of the Ark's destruction has been recorded, it is only natural that man would wish to solve the mystery. Various documented attempts have been made by people such as Parker and Crotser to find the Ark. The Mount Nebo saga, Irish tradition and Ethiopian legend all deal with the possible survival of the Ark. On the whole these stories each played a role to legitimise the nation in which they occurred. However, at this stage it is not clear if the Ark has really survived through all these centuries.
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Sitorus, Gideon Hasiholan. "Pemilihan dan Perjanjian Bangsa Israel Sebagai Hamba Tuhan (Tinjauan Teologis – Diakronis Kitab Deutro Yesaya dan Implementasinya Untuk Kehidupan Kristen Saat Ini)." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, no. 1 (March 31, 2021): 152–64. http://dx.doi.org/10.46965/ja.v19i1.574.
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AbstrakDalam terlaksananya rancangan penebusan guna keselamatan, Allah melakukan pemilihan berdasarkan kedaulatan-Nya. Maka disini pemilihan bertujuan untuk suatu penyelamatan yang meliputi seluruh sejarah manusia. Sebagai bagian dari sejarah itulah Allah melakukan pemilihan satu bangsa yaitu Bangsa Israel. Inilah yang menjadi dasar bagi penulis akan apa yang menjadi konsep dari pemilihan Bangsa Israel dan seperti apa bentuk perjanjian Allah kepada Bangsa Israel. Karena dalam pemilihan hadir perjanjian sebagai perealisasian dari tujuan pemilihan tersebut. Inilah yang menjadi fokus penulis dalam pemilihan dan perjanjian Allah terhadap Bangsa Israel, karena Perjanjian Lama berfokus pada umat Allah sebagai penerima penyataan-Nya.Kata kunci : pemilihan, perjanjian, Israel, hamba Tuhan, teologis, diakronis Abstract In the implementation of the redemption plan for salvation, God makes election based on His sovereignty. So here the election aims for a salvation which covers the whole of human history. It is as part of this history that God chose one nation, namely the nation of Israel. This is the basis for the author of what the concept of the election of the Israelites will be and what God's covenant of Israel will look like. Because in the election there was an agreement as the realization of the election objective. This is what the author focused on in God's election and covenant to the Nation of Israel, because the Old Testament focuses on God's people as recipients of His revelation.Keywords: election, covenant, Israel, servant of God, theological, diachronic
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MOCK, JOE. "Bullinger’s The Old Faith (1537) as a Theological Tract." Unio Cum Christo 3, no. 2 (October 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.2.2017.art8.
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Abstract: The Swiss Reformer Heinrich Bullinger wrote The Old Faith (1537) to be read alongside his treatise on the covenant, De testamento (1534). His aim was to convince a wide audience that the Reformed faith was in conformity with a correct reading and interpretation of the biblical message and the church fathers. The work displays insight into key biblical and theological themes and, as with Irenaeus’s The Demonstration, has apologetical, catechetical, and polemical purposes. We can learn with Bullinger to read and exegete the text of the biblical canon and learn from faithful exegetes of the past.
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Kusradi, Sri Wahyuni. "Kasih Setia Tuhan Dalam Perjanjian Lama Dan Relevansinya Bagi Orang Percaya Pada Masa Covid-19." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 9, no. 1 (November 18, 2020): 53–71. http://dx.doi.org/10.47154/scripta.v9i1.112.
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ABSTRAK
_______________________________________________________________ Pada masa pandemic Covid-19 ini banyak orang menjadi kuatir akan masalah penghidupannya, masa depan keluarga, masyarakat, ekonomi, politik, pendidikan, kebudayaan yang berubah mengikuti dampak covid-19 ini. Hal tersebut juga dihadapi oleh orang Kristen, mereka dapat saja mempertanyakan di mana Tuhan pada masa pandemic ini. Tetapi ada satu pegangan yang teguh yang dapat menjadi penghiburan dan kekuatan bagi orang percaya, yaitu Kasih setia Allah yang akan memberikan jaminan kehidupan orang percaya pada masa pandemic ini. Di mana dalam Perjanjian Lama kasih setia Tuhan telah dinyatakan kepada bangsa Israel dari sejak jaman Adam telah diikatkan dari keturunan ke keturunan yang diikat melalui sebuah perjanjian yang tidak setara antara Allah dengan umat pilihan, didasarkan pada kemurahan hati Allah yang masih berlaku hingga sampai kini.
Untuk itu penulis akan menggunakan metode Untuk memaparkan tujuan penulisan ini maka penulis menggunakan metode deskriptif teologis yang akan mencermati teks-teks Alkitab mengenai kasih setia, memperhatikannya berdasarkan konteks sejarah untuk menemukan bagaimana prinsip-prinsip kasih setia Tuhan itu dinyatakan kepada generasi ke generasi Israel. Dari penelitian itu akan diperoleh makna teologis tentang penyataan-penyataan kasih setia Tuhan di sepanjang sejarah Israel dalam Perjanjian Lama.
Dalam penemuan makna-makna theologis maka topic ini dapat dikorelasikan dengan keadaan pada masa pandemic sekarang ini. Bagaimana bentuk penyataan kasih setia Tuhan dan bagaimana orang percaya pada masa kini harus menyikapinya. Saat orang percaya memahami dan terus memegang perjanjian kasih setia Tuhan maka iman kepada Allah akan terus semakin teguh sekalipun di saat penderitaan pada masa covid-19 ini melanda.
Kata Kunci: Kasih Setia Tuhan, Perjanjian Lama, Covid-19
ABSTRACT
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The second abstract is written in English. During the Covid-19 pandemic, many people became worried about their livelihood problems, the future of their families and how to manage their lives. This happens because the economic crisis is threatening, family incomes are declining or unstable, health is not guaranteed, the ease with which social problems occur makes life uneasy.
The same thing can be faced by Christians. If they do not have a strong faith, Christians will also experience shocks of faith. But there is one firm hold that can be a comfort and strength to believers, which is God's character. God's loyal love will provide assurance for the life of believers in this pandemic. Where in the Old Testament the love of God has been shown to the Israelites from the time of Adam has been tied from generation to generation. God's loyal love bound through an unequal covenant between God and the elect, which is based on God's generosity. God's lovingkindness that was expressed in various forms during the Old Testament times and also which is still in effect today.
For this reason, the author will use the method. To explain the purpose of this writing, the author uses a theological descriptive method that will examine the biblical texts regarding of The Kindness og God as stated in the Old Testament, paying attention to it based on the historical context to find how the principles of The Kindness of God are expressed. in various forms from generation to generation of Israelis. From this research, theological meaning will be obtained about the revelations of The kindness of God throughout the history of Israel in the Old Testament.
In the discovery of theological meanings, this topic can be correlated with the situation in the current pandemic. What is the present form of expression of The kindness of God and how today's believers should react to it. When believers today understand and continue to hold onto God's covenant of loyal love, faith in God will continue to be stronger even when suffering during the Covid-19 era hits.
Keywords: Kindness of God, Old Testament, Covid-19
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Stasiak, Sławomir. "Symbolika krwi a bezkrwawa dieta w Starym i Nowym Testamencie i jej wpływ na styl życia. Aspekty prawne." Ekonomia 24, no. 4 (February 15, 2019): 25–37. http://dx.doi.org/10.19195/2084-4093.24.4.2.
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The symbolism of blood and a bloodless diet in the Old and New Testament and its impact on lifestyle: Legal aspectsThe Old Testament prohibition of consuming blood Lev. 17:10–14 was dictated by the observation of the phenomenon of blood loss as a cause of death of a human being. Therefore, blood was considered to have life-giving power, the power of God Himself. Blood flowing in the veins of every creature was considered to be God’s property and was not allowed to be consumed, but it had to be poured out on the ground. In New Testament times, this prohibition was relativized, recommending only its preservation Acts 15:28–29. Since there are also religious groups today that demand that we refrain from the consumption of blood, we decided to study the issue based on the texts of the Old and New Testament, which contain information about blood and its symbolism, as well as the prohibition of its consumption. The methods of contextual analysis and historical-critical analysis were applied. As a result of these studies, it turned out that blood, especially in the Old Testament texts, has very extensive symbolism, which is why one can speak of the firstborn’s blood, substitute blood, blood of the Covenant. Blood also played a special role in the worship of Israel, especially in sacrificial offerings. This meaning is also found in the New Testament: “without the shedding of blood there is no forgiveness of sins” Heb. 9:22. In the Old Testament, there are a number of texts in which the prohibition of consumption of blood has been imposed see Gen. 9:4; Lev. 3:17; 7:26–27; Deut. 12:23, although refraining from eating meat in which blood would still be found is not always explicitlly mentioned. The most comprehensive information on this subject, along with the justification of the prohibition, is included in Leviticus 17:10–14. Such prohibitions resulted in a specific lifestyle, and even slaughtering of animals, which was the subject of a large-scale social discussion. We ask ourselves the question: Does this prohibition apply to today’s Hebrews, Christians, or other social groups for whom the Bible is a peculiar norm of conduct? While the positive answer undoubtedly concerns the followers of Judaism, the issue of Christians is not so obvious. This is indicated by the so-called Jerusalem Council: “you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell” Acts 15:28–29. Three facts are of crucial importance here. First, these clauses were disciplinary and not doctrinal. Second, they had limited territorial coverage see Acts 15:23. Third, one sentence is of particular significance in this context: “If you keep yourselves from these, you will do well” Acts 15:29, which indicates this was not a warrant for salvation, but a recommendation to facilitate the faithful’s life in mutual consent in a church made up of Christians of Jewish and pagan origin.