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Journal articles on the topic 'Covenant of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Moga, Dinu. "John Murray and James B. Torrance on Covenant Theology." Perichoresis 17, s1 (2019): 91–117. http://dx.doi.org/10.2478/perc-2019-0006.

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Abstract Whatever opinion we might have on the covenants of God with man, we cannot escape the fundamental truth that covenant theology is the best way of presenting the Biblical development of God’s revelation in the history of mankind. Therefore, our duty is to learn to think in covenantal terms, because thinking in covenantal terms means to think biblically. When God, in His sovereignty, has chosen to deal with man, He has chosen to do so through two covenants: the covenant of works, made between God and Adam as the representative head of all mankind, and through the covenant of grace, made

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Gregerman, Adam. "Superiority without Supersessionism: Walter Kasper, The Gifts and the Calling of God Are Irrevocable, and God’s Covenant with the Jews." Theological Studies 79, no. 1 (2018): 36–59. http://dx.doi.org/10.1177/0040563917744652.

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Nostra Aetate initiated a revolutionary shift in Catholic theology, opposing supersessionism and affirming that Jews remain in a salvific covenantal relationship with God. However, this shift raises for Catholics a deep tension regarding the value of this “Old Covenant” vis-à-vis the “New Covenant,” as this article illustrates using the statements of Walter Kasper and The Gifts and the Calling of God Are Irrevocable. While speaking positively about the Old Covenant, both deem it essential to maintain the superiority of the New Covenant as universalistic, fulfilling the promises in the Old Cove

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3

van Asselt, Willem J. "Covenant Theology: an Invitation to Friendship." NTT Journal for Theology and the Study of Religion 64, no. 1 (2010): 1–15. http://dx.doi.org/10.5117/ntt2010.64.001.asse.

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In his covenant or federal theology Johannes Cocceius (1603-1669) sought to formulate a theology which described all of human history by introducing the structure of consecutive covenants or foedera. In this essay I explore the various ways in which he described the covenantal relationship between God and humankind in terms of ‘friendship with God’ (amicitia cum Deo). It enabled him to shed new light on many of the traditional topics of Protestant theology: (1) salvation history; (2) ecclesiology (church and sacraments) and (3) the Christian life (ethics). The main thesis defended is that the

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Gładziuk, Nina. "Podpisana i przypieczętowana. Apoteoza umowy w purytańskiej teologii federalnej." Civitas. Studia z Filozofii Polityki 12 (January 29, 2010): 175–92. http://dx.doi.org/10.35757/civ.2010.12.08.

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What is the Federal Theology, born in the 17th century in New England? The authoress presents the characteristics of the Puritan Federal Theology, emphasising the significance of the concept of Covenant, which binds a man to God and God to man, in the constituting of a community. The covenants entered into by people are acts of mutual debt raising and of undertaking a mutual obligation to discharge it. It is because a covenant ob-liga-tes that it brings forth a league.

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Green, William Scott. "Stretching the Covenant: Job and Judaism." Review & Expositor 99, no. 4 (2002): 569–77. http://dx.doi.org/10.1177/003463730209900406.

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This article examines the suggestion that the Book of Job is “unrelated” to Judaism. To address that question, it explores the relationship of the Book of Job to three essential components of Judaism: monotheism, covenant, and cult. It suggests that although the book rejects a simplistic covenantal model of reward and punishment, it expands the covenantal framework to include a rich and challenging conception of God. Job appears to draw the notion of suffering without punishment into the covenantal framework and thus to provide a rationale for persistent Israelite loyalty to God in the face of

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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 (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

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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 iden

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8

Fodr, John D. "The lawful bonds of Scottish society: the Five Articles of Perth, the Negative Confession and the National Covenant." Historical Journal 37, no. 1 (1994): 45–64. http://dx.doi.org/10.1017/s0018246x00014692.

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ABSTRACTThe origins of the Scottish National Covenant of 1638 in the traditional practice of banding have been explored in the past, as have the links between the Covenant and a millenarian perception of the Scots as an elect or covenanted nation. By locating the Covenant in the context of the sort of debate that went on about the legitimacy of the Five Articles of Perth after 1618, and in particular by considering the use in that debate of arguments relying on the Negative Confession of 1581, this paper suggests that the Covenant may have had less to do with asserting the particular heritage

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9

Lee, Yongbom. "Getting In and Staying In: Another Look at 4QMMT and Galatians." Evangelical Quarterly 88, no. 2 (2017): 126–42. http://dx.doi.org/10.1163/27725472-08802003.

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E. P. Sanders criticized the previous New Testament scholarship’s stereotypical portrait of Second Temple Judaism as a legalistic religion, proposing that it can be typically described in what he calls ‘covenantal nomism’, that is, one ‘gets in’ the covenant by God’s gracious election and ‘stays in’ the covenant by obedience to the law. However, this does not describe the Qumran sectarian group who required the works of the law and their particular halakhoth not only to ‘stay in’ but also to ‘get in’ the sectarian covenant. Comparison between 4QMMT and Galatians, and a mirror reading of Galati

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Hylén, Torsten. "The hand of God is over their hands (Q. 48:10): On the Notion of Covenant in al-Ṭabarī's Account of Karbala". Journal of Qur'anic Studies 18, № 2 (2016): 58–88. http://dx.doi.org/10.3366/jqs.2016.0239.

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This article is an analysis of the story of the killing of Ḥusayn b. ʿAlī at Karbala in 61/680, as it is presented by al-Ṭabarī. The main argument is that the notion of the divine covenant, which permeates the Qur'an, constitutes a framework through which al-Ṭabarī views this event. The Qur'anic idea of the covenant is read in structural/thematic continuity with the Hebrew Bible account of the covenant between Yahweh and the Hebrew people, which has, in turn, been traced back in its basic form to Late Bronze Era treaties between rulers and their vassals. The present study focuses on four speec

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Dawson, Jane E. A. "Covenanting in Sixteenth-century Scotland." Scottish Historical Review 99, Supplement (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

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Werpehowski, William. "The Pathos and Promise of Christian Ethics: A Study of the Abortion Debate." Horizons 12, no. 2 (1985): 284–302. http://dx.doi.org/10.1017/s036096690003499x.

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AbstractThe promise of Christian ethics is its contribution to the forging of covenants of mutual assistance among human creatures in the variety of human activities. Such covenants bear witness to the work of the covenanting God. The pathos of Christian ethics, however, concerns the difficulty of making the language and reality of covenant intelligible in a culture bound to an ideal of autonomy. Christian ethical reflection concerning abortion and the value of unborn human life must attend to both features if it is to remain fully concrete in its faithfulness.

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Holmgren, Fredrick C. "Holding Your Own Against God!" Interpretation: A Journal of Bible and Theology 44, no. 1 (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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Anderson, Bernhard W. "Abraham, the Friend of God." Interpretation: A Journal of Bible and Theology 42, no. 4 (1988): 353–66. http://dx.doi.org/10.1177/002096438804200403.

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It is God's covenant with Abraham, freely initiated by God, that constitutes Israel as a people who gratefully recall the past, who live obediently in the present, and who face the future in the assurance of God's promises.

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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 (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 th

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Goodman, Lenn E. "To Make a Rainbow - God's Work in Nature." European Journal for Philosophy of Religion 7, no. 4 (2015): 137–56. http://dx.doi.org/10.24204/ejpr.v7i4.91.

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The Torah lays out a rich idea of God’s governance in the Scroll of Esther: Circumstance lays the warp, but human choices weave the woof of destiny. God remains unseen. Delegation of agency, including human freedom, is implicit in the act of creation: God does not clutch efficacy jealously to his breast. Biblically, God acts through nature, making the elements his servitors. Miracles do not violate God’s covenant with nature. Maimonides, following rabbinic homilies, finds them embedded in that covenant. Divine agency is clearest today in evolution and its special case, the emergence of autonom

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Räisänen, Heikki. "Galatians 2.16 and Paul's Break with Judaism." New Testament Studies 31, no. 4 (1985): 543–53. http://dx.doi.org/10.1017/s0028688500012078.

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In his Manson Memorial Lecture for 19821 James Dunn credits E. P. Sanders2 with ‘breaking the mould of Pauline studies’ and giving us ‘what amounts to a new perspective on Paul’, not least by showing that the traditional Christian picture of Judaism is ‘fundamentally mistaken’.3 Dunn agrees with Sanders' characterization of ancient Palestinian Judaism as ‘covenantal nomism’, in the framework of which ‘Israel's covenant relation with God was basic’.

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Roubalova, Marie, Roman Kralik, Peter Kondrla, Patrik Maturkanic, Yulia Biryukova, and Mukhan Issakhan. "Basic philosophical ideas associated with the Sabbath." XLinguae 14, no. 3 (2021): 115–26. http://dx.doi.org/10.18355/xl.2021.14.03.11.

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The basic ideas of Judaism are present throughout the year during important Jewish holidays. However, some of these festive motives repeat much more often - even every seven days on the Sabbath holiday. Shabbat integrates a theological, historical and educational dimension. Shabbat is also a fundamental expression of the philosophical principles of Jewish culture, which became the basis for European civilization. The celebration of this holiday is a reminder of the history of salvation, of covenant and commitment, but also of the joy that comes from God as a chosen one. The most important moti

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Shannon, Nathan D. "Covenant Relation as Prolegomena to Knowledge of God: An Exegetical Study of John 5." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no. 3 (2019): 333–53. http://dx.doi.org/10.1515/nzsth-2019-0018.

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Summary The classical view of the Creator-creature relation conveys ontological asymmetry by affirming a real creature-Creator relation and a rational Creator-creature relation. But the hermeneutical implications of this view obscure the Creator-creature symmetry of biblical religion. In this article I propose a real covenant relation as a divine initiative establishing a relation within which Creator-creature intercourse is possible, actual, and real. I defend the notion of real covenant relation through a study of John 5, and I develop it theologically with reference to Reformed biblical and

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Wright, Chris. "Family, Covenant and Kingdom of God: Biblical reflections." Transformation: An International Journal of Holistic Mission Studies 19, no. 1 (2002): 11–19. http://dx.doi.org/10.1177/026537880201900103.

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Yong, Amos. "God of Promise: Introducing Covenant Theology ? Michael Horton." Religious Studies Review 32, no. 3 (2006): 184. http://dx.doi.org/10.1111/j.1748-0922.2006.00088_32.x.

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22

Bloesch, Donald G. "“All Israel Will Be Saved”." Interpretation: A Journal of Bible and Theology 43, no. 2 (1989): 130–42. http://dx.doi.org/10.1177/002096438904300203.

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The mystery of the Jews as the chosen people of God is to be understood in light of the wider biblical view that God intends his covenant of grace for all humanity; all peoples are destined to serve the glory of God and to participate in his Kingdom.

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Turner, Geoffrey. "The Righteousness of God in Psalms and Romans." Scottish Journal of Theology 63, no. 3 (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 bee

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Müller, Mogens. "Bundesideologie im Matthäusevangelium. Die Vorstellung vom neuen Bund als Grundlage der matthäischen Gesetzesverkündigung." New Testament Studies 58, no. 1 (2011): 23–42. http://dx.doi.org/10.1017/s0028688511000282.

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The prophetic concept of a new covenant appears to be the key to the question of how the Gospel of Matthew depicts the life of believers in obedience to the commandments of God. This is made possible by the fact that God forgives all sins and puts his Spirit in the hearts of people, so that they are enabled to fulfil his will. Even though the new covenant is hardly mentioned in Matthew's Gospel, that is because it is written to a community of baptized believers in which the new covenant is presupposed as the foundation of their Christian life. The essential obligation also to forgive others is

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Kershner, Jon R. "“To Renew the Covenant”." Brill Research Perspectives in Quaker Studies 1, no. 4 (2018): 1–115. http://dx.doi.org/10.1163/2542498x-12340008.

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AbstractIn“To Renew the Covenant”: Religious Themes in Eighteenth-Century Quaker Abolitionism, Jon R. Kershner argues that Quakers adhered to a providential view of history, which motivated their desire to take a corporate position against slavery. Antislavery Quakers believed God’s dealings with them, for good or ill, were contingent on their faithfulness. Their history of deliverance from persecution, the liberty of conscience they experienced in the British colonies, and the ethics of the Golden Rule formed a covenantal relationship with God that challenged notions of human bondage. Kershne

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Griffith, Howard. "‘The First Title of the Spirit’: Adoption in Calvin’s Soteriology." Evangelical Quarterly 73, no. 2 (2001): 135–53. http://dx.doi.org/10.1163/27725472-07302003.

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The theme of adoption into the family of God has been largely neglected in studies of Calvin’s theology. This is a serious oversight. Adoption is a central concept in Calvin’s understanding of the gospel. The true knowledge of God the Creator, found in the gospel, is to know him as Father. The purpose of the incarnation and atonement is adoption. Election is a kind of incipient adoption. The work of the Spirit in salvation brings us to know God as Father. Calvin explores the biblical history of redemption in terms of the covenant, which he develops as ‘the covenant of free adoption’. As pastor

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Bozeman, Theodore Dwight. "Federal Theology and the ‘National Covenant’: An Elizabethan Presbyterian Case Study." Church History 61, no. 4 (1992): 394–407. http://dx.doi.org/10.2307/3167793.

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Inquiry into puritan “federal” doctrine established decades ago the now standard distinction between the covenant of grace and the national covenant. Perry Miller provided the first extensive analysis of the gracious covenant, and apparently it was he, too, who first found—or emphasized—in puritan sources the idea that “a nation as well as an individual can be in covenant with God.” His basic proposal, that ”the ‘covenant of grace’ … refer[red] to individuals and personal salvation in the life to come, [whereas the national covenant] applied to nations and governed their temporal success in th

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Avis, Paul. "Anglican Ecclesiology and the Anglican Covenant." Journal of Anglican Studies 12, no. 1 (2013): 112–32. http://dx.doi.org/10.1017/s1740355313000156.

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AbstractHow can we explain the fact that the Anglican Covenant divides people of equal integrity and comparable wisdom around the world? We need to ask whether we have correctly understood both the ecclesiology of the Anglican Communion and the terms of the Covenant. What is implied in being a Communion of Churches, where the churches are the subjects of the relationship of communion (koinonia)? What does the Covenant commit its signatories to and, in particular, what does it say about doctrinal and ethical criteria for communion? Is it legitimate to apply biblical covenant language, in which

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Havrelock, Rachel. "The Myth of Birthing the Hero: Heroic Barrenness in the Hebrew Bible." Biblical Interpretation 16, no. 2 (2008): 154–78. http://dx.doi.org/10.1163/156851508x262948.

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AbstractMotherhood in the Hebrew Bible has been celebrated as indicative of female strength as well as derided as patriarchy's primary entrapment. Somewhere between the two, birth figures as a moment of narrative focus on female characters during which they reformulate their status. Birth seems to travel with its companion theme of barrenness as most central biblical characters undergo a prolonged period of infertility and an attendant struggle to conceive. Employing theories of the hero pattern, this essay argues that the movement from barrenness to fertility is a mode of female initiation in

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Hiuser, Kris, and Matthew Barton. "A promise is a promise: God's covenantal relationship with animals." Scottish Journal of Theology 67, no. 3 (2014): 340–56. http://dx.doi.org/10.1017/s0036930614000155.

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AbstractThe place of the nonhuman animal within Christian doctrine is a topic of increasing interest, as more theologians seek to describe where nonhuman animals fit on the theological stage. One area where there seems great potential, yet which has been relatively untouched, is God's covenantal relationship with nonhuman animals as described within the Bible. This article is an attempt to use the idea of God's covenantal relationship with nonhuman creatures to build a case for understanding them as creatures of value, with a corresponding human calling to treat them in ways suitable to their

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Duke, Rodney K. "‘Visiting the Guilt of the Fathers on the Children’: Is God Immoral?" Evangelical Quarterly 87, no. 4 (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

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Fabry, Heinz-Josef. "Towards a Theology of Qumran: “The Theological Dictionary of the Qumran Texts” (Theologisches Wörterbuch zu den Qumrantexten, ThWQ)." Journal of Ancient Judaism 1, no. 3 (2010): 327–35. http://dx.doi.org/10.30965/21967954-00103004.

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I. Meaning and distribution – 1. ’ab in the OT – a.) an overview – b.) God as “father” – 2. ’ab in Qumran – a.) distribution – b.) morphological notes – II. role of the “father” in profane contexts – 1. domestic context – 2. legal context – 3. the “house of the Father” – 4. ’ab as official appellation and honorary title – III. “father” in theological contexts – 1. the covenant between the “fathers” and God – 2. “God of the fathers” – 3. God as “father” – 4. Synagogal prayer and early Christianity.

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Komp, Diane M. "A Mystery Story: Children, Cancer, and Covenant." Theology Today 49, no. 1 (1992): 68–74. http://dx.doi.org/10.1177/004057369204900106.

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“Behold, I show you a mystery!” “The peace and healing of God that defy all human understanding can keep our hearts and minds, even when they don't satisfy our analytical inclinations. … Science only asks what and how, philosophy asks why, but it is religion that asks who. God's great mystery story is, after all, a ‘whodunit.’”

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Ford, John D. "Conformity in Conscience: The Structure of the Perth Articles Debate in Scotland, 1618–38." Journal of Ecclesiastical History 46, no. 2 (1995): 256–77. http://dx.doi.org/10.1017/s0022046900011362.

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Most Scots have heard of the National Covenant subscribed in Edinburgh around the end of February 1638. Few, by contrast, know anything about the five acts or articles (requiring the observation of holy days, episcopal confirmation of the laity, kneeling in the act of receiving the eucharist, and permitting the celebration of both communion and baptism in private) passed by a general assembly of the Church at Perth twenty years earlier. Yet those who took time to read the Covenant through would find that its signatories were, among other things, renewing a fifty-year-old pledge to resist all ‘

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van Ruiten, Jacques T. A. G. M. "Genesis herschreven en geïnterpreteerd in het boek Jubileeën, nader toegelicht met een vergelijking van Genesis 17 en Jubileeën 15." NTT Journal for Theology and the Study of Religion 64, no. 1 (2010): 32–50. http://dx.doi.org/10.5117/ntt2010.64.032.ruit.

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The present paper investigates the way an authoritative text (Genesis 17) was rewritten in Jubilees 15. The source text is almost completely rewritten. By way of omissions, variations and additions, the author of the new text modifies the older text. He interprets the making of the covenant between God and Abraham as a renewal. Moreover, the author tries to diminish the prominent place of Ishmael at the circumcision. The addition at the end is related to the exact date of the circumcision and the curse related to it that is connected with the exclusive covenantal relationship.

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Gregerman, Adam. "The Desirability of Jewish Conversion to Christianity in Contemporary Catholic Thought." Horizons 45, no. 2 (2018): 249–86. http://dx.doi.org/10.1017/hor.2018.71.

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I argue that the authors of the December 2015 Vatican statement “The Gifts and the Calling of God Are Irrevocable” both present the Jewish Old Covenant as a good covenant (rejecting traditional Christian supersessionism) and nonetheless view Jews’ conversion to the better Christian New Covenant as desirable. I challenge the assumption that post–Nostra Aetate positive views of the Jewish covenant, including the claim that Jews are already “saved,” preclude a desire for Jews to convert to Christianity. On the contrary, I show that the authors’ claim that the New Covenant is the “fulfillment” of

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Nawrot, Janusz. "Przymierza Izraelitów z narodami w świetle zakazów Pięcioksięgu Biblii greckiej." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 7–28. http://dx.doi.org/10.14746/pst.2020.36.01.

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The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Jud

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Nawrot, Janusz. "Alliances between Israel and Other Nations in Light of the Pentateuch’s Prohibitions in the Greek Bible." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 29–48. http://dx.doi.org/10.14746/pst.2020.36.02.

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The conducted exegesis of some particular verses from the Septuagint indicates that two initial covenants made between a representative of the chosen nation with a Gentile party (Abraham and Solomon) did not breach the obligations resulting from the Law of Moses. The theological portrait of Abraham in the Book of Genesis captures an unambiguous evaluation of his conduct in accordance with the Law although the Law itself appeared considerably later when Moses lived. The pact between Solomon and Hiram deserves a similar evaluation. However, the later covenants between the kings of Israel and Jud

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Izyumtseva, G. V. "Conceptual Metaphors in the Pentateuch Texts of English Bible (New King James Version)." Scientific Journal of National Pedagogical Dragomanov University. Series 9. Current Trends in Language Development, no. 19 (January 12, 2020): 47–73. http://dx.doi.org/10.31392/npu-nc.series9.2019.19.04.

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The research study explored the Pentateuch texts to elicit conceptual metaphors that allow understanding of metaphysical (sacred) reality, and to characterize essential for its conceptualization cognitive structures. The analysis of the consistent patterns of metaphorical expansion from source-domain physical reality onto target-domain metaphysical reality of the Pentateuch was carried out within the framework of theolinguistics. It has revealed that onto transcendental (sacred) reality are metaphorically mapped as source domains: 1) tri-dimensional space (verticality, centre-periphery, distan

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Macdonald, A. D. "Resurrection in Mark 12: Refining the Covenant Hypothesis." Journal for the Study of the New Testament 41, no. 4 (2019): 433–57. http://dx.doi.org/10.1177/0142064x19832193.

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The defence of resurrection in Mk 12.18-27 has been understood in various ways, based on different reconstructions of the logic of Jesus’ citation of Exod. 3.6. These various approaches may be generally grouped under two broad categories: ‘present relationship’ hypotheses and ‘covenant/context’ hypotheses. This study evaluates those approaches, seeking to critique the existing covenant/context proposals of F. Dreyfus (1959) and Bradley R. Trick (2007) and extend their insights in new directions. In doing so, it focuses on citation context and similar reasoning in other early Jewish and Christi

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Lunn, Nicholas P. "‘Let my people go!’ The exodus as Israel’s metaphorical divorce from Egypt." Evangelical Quarterly 86, no. 3 (2014): 239–51. http://dx.doi.org/10.1163/27725472-08603004.

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This article builds upon the prophetic metaphor of Israel being bound to God in a marriage-type relationship, commenced in the Sinai covenant, in which worship of foreign gods would be considered spiritual adultery. It is argued that similar involvement with foreign deities before Sinai, would hinder union between God and his people. Biblical evidence suggests that the Hebrews in Egypt were implicated in the worship of the idols of that nation, which in effect constituted a marriage-type relationship with false gods. Without the termination of this relationship the people could not enter into

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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 (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 dala

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Graves, Michael Wesley. "The Upraised Mountain and Israel’s Election in the Qur’an and Talmud." Comparative Islamic Studies 11, no. 2 (2018): 141–77. http://dx.doi.org/10.1558/cis.34780.

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In four passages in the Qur’an (Q 2:63, 93; 4:154; 7:171), reference is made to God raising up (or shaking) a mountain. In each passage, the context is God’s covenant with Israel at Sinai, and the text appears to say that God lifted up Mt. Sinai over the people of Israel. A parallel to this motif appears in early rabbinic sources, including a tradition cited twice in the Babylonian Talmud (Shab 88a and AZ 2b), which suggests that God threatened to drop Mt. Sinai on Israel if they refused to accept the Torah. In both Talmud passages, the discussion that unfolds probes the topic of God’s unique

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Sipahutar, Roy Charly H. P. "ISRAEL BARU (Interpretasi Kritis atas Teologi Paulus tentang Israel di dalam Roma 9:6-8 dan 11:23-24)." Jurnal Teologi Cultivation 3, no. 1 (2019): 98–112. http://dx.doi.org/10.46965/jtc.v3i1.262.

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AbstractThis paper is an attempt to critically interpret the text of Romans 9: 6-8 and 11:23-24 which was born because of Paul's struggle with what happened in the Christian community of Rome. Israel is God's covenant people, but on the other hand they have also expressed rejection of the salvation brought by Jesus Christ. The status of the covenant people is being questioned by non-Jews, is it still valid? Paul explained that "God's Word cannot fail," meaning that Israel's status as a chosen people does not fade away. But Israel's refusal at the same time gave space to other nations to be par

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Lloyd, S. A. "Duty Without Obligation." Hobbes Studies 30, no. 2 (2017): 202–21. http://dx.doi.org/10.1163/18750257-03002004.

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There is ongoing scholarly debate over the role that Hobbes’s laws of nature play in grounding the moral requirement that subjects obey the government under which they live. This essay demonstrates how the laws of nature, when understood as natural duties, may directly ground a moral duty to obey one’s sovereign without positing that subjects have undertaken any covenant of subjection. Such a grounding avoids the problems that attend accounts that depend on tacit covenant and coerced covenant. The essay describes the advantages of a natural duty account of the laws of nature over accounts that

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Бумажнов, Дмитрий Фёдорович. "Starry Sky of the Monk Barsauma. Individual Covenant with God and Origins of the Stylite Movement." Библия и христианская древность, no. 4(8) (December 25, 2020): 175–89. http://dx.doi.org/10.31802/bca.2020.8.4.008.

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В двух сирийских отрывках из «Жития Барсаумы Самосатского» (V в.) и посвящённой ему гомилии рассказывается о том, как Барсаума, будучи ещё совсем юным монахом, однажды лежал под открытым ночным небом, смотрел на звёзды и испытывал свою совесть. Неожиданно Барсауму охватил ужас и страх. В результате этого переживания он принял решение никогда больше не ложиться и не садиться и провёл остаток жизни стоя. В статье делается попытка объяснить страх Барсаумы и поставить его поведение в контекст представлений сирийских аскетов, известных как сыновья и дочери завета (bnay / bnāṯ qyāmā). Аскезу Барсаум

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Van Rooy, H. F. "Reconciliation in Deuteronomy." Verbum et Ecclesia 26, no. 1 (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 th

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Loewen, Jacob A. "The Hopi “Old Testament” a First-Person Essay." Missiology: An International Review 23, no. 2 (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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McTavish, John. "John Updike and the Funny Theologian." Theology Today 48, no. 4 (1992): 413–25. http://dx.doi.org/10.1177/004057369204800404.

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“Updike doesn't preach. He tells realistic stories with symbolic and theological overtones that, in effect, invite us to enter the discussion ourselves. Here we are invited to consider the goodness of our relationship with God. God's partnership with us in the covenant of grace disclosed in Christ does not, as has been said, solve our many problems. Yet, within our blood-soaked world, it does give us a place to stand. Only goodness lives. But it does live. God is God and may be trusted to fill our lives with radiance and the world with joy.”

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MCKAY, DAVID. "ON SERVING GOD IN OUR GENERATION." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (2018): 9–26. http://dx.doi.org/10.35285/ucc4.2.2018.art1.

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How are Christians to serve Christ at this point in history? We approach the question from the perspective of faith in a sovereign God, not in pessimism or defeatism. While activity is required, God’s chief concern is with being rather than doing. We ask first, “Who are we?” Identity is not self-generated but given by God. Christians are Christlike people— redeemed, indwelt by the Holy Spirit, loving, and holy. They are also a covenant community—united with the Triune God and with one another. We then ask, “What should we be doing?” After repenting of our failures, we are, according to our par

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