scholarly journals Messianic expectations in the Old Testament

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

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

scholarly journals 'Actualisation' and 're-enactment': Two categories in understanding the Old Testament

2013 ◽  
Vol 34 (2) ◽  
Author(s):  
Hans Ausloos
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
Second Temple Period ◽  
The New Testament ◽  
The One ◽  
Over Time

Exegesis has been an integral part of Professor Jurie le Roux�s life. Throughout his scholarly career, he has continually worked to realise the �actualisation� and �re-enactment� of Old Testament stories and ideas. As a modest tribute to Professor le Roux, this contribution seeks to demonstrate that both concepts also play a central role within the process of composing Old and New Testament texts. This will be illustrated with reflections on how Old and New Testament texts speak about the Sabbath. Firstly, the Sabbath commandment in the books of Exodus and Deuteronomy will be dealt with. Secondly, a brief survey will present how the Sabbath commandment has been understood during the Second Temple period. Finally, it will be argued that the New Testament authors sought to forge a link with the original tenor of the Sabbath commandment by presenting Jesus as the one who �actualises� and �re-enacts� the Sabbath commandment that often became rigid over time.

scholarly journals Developing an integrated approach to interpret New Testament use of the Old Testament

2012 ◽  
Vol 46 (2) ◽  
Author(s):  
Gregory Y. Phillips ◽  
Fika Janse van Rensburg ◽  
Herrie F. Van Rooy
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Integrated Approach ◽  
Second Temple ◽  
Second Temple Judaism ◽  
Historical Method ◽  
Starting Point ◽  
The New Testament ◽  
Second Temple Literature ◽  
Natural Sense

The aim of this article is to develop a specific approach to interpreting New Testament use of the Old Testament. The approach has integrated the most useful insights of studies in both Second Temple Judaism and present day literary theory in order to reach most consistently and effectively a valid explanation of the biblical data. In the process, severalimportant hermeneutical issues have been addressed. The focus of New Testament use of the Old Testament in the person and redemptive work of Jesus should always be the goal of Christian interpretation. Whilst old and new texts mutually interpret one another, it has been argued that there has been no ultimate ambiguity about the author’s intended, singular meaning or distortion of the original meaning of the old text. It is important to be aware that all readers come to a text with preconceived worldviews that are inevitably a mixture of biblical and unbiblical perspectives. However, this does not prevent a reader from attaining a valid understanding that adequately overlaps with the most probable meaning of the text as intended by the author. This most probable meaning is determined by the explanation that logically makes the most coherent and natural sense of most biblical data. The methodological procedure proposed has taken thegrammatical-historical method as the normative starting point of exegesis. It has then proceeded to imitate the New Testament in consideration of the broader canonical context, before considering explanations derived from the Second Temple literature or present day literary theory.Die ontwerp van ‘n geïntegreerde benadering om Nuwe-Testamentiese gebruik van die Ou Testament te verstaan. Die bedoeling met hierdie artikel is om ’n benadering te ontwerp om die Nuwe-Testamentiese gebruik van die Ou Testament te verstaan. Dié benadering moet die mees bruikbare insigte van die navorsing oor die Tweede Tempelperiode en die hedendaagse literêre teorie integreer, met die oog daarop om op die mees konstante en effektiewe wyse ’n geldige verklaring van die Bybelse data te gee. In hierdie proses word etlike hermeneutiese vraagstukke onder die loep geneem. Aangesien die fokus van die Nuwe-Testamentiese gebruik van die Ou Testament die persoon en verlossingswerk van Jesus is, is dit nodig dat hierdie fokus by die Christen se verstaan ook teenwoordig is. Dit is so dat ouer en nuwer tekste mekaar interpreteer; dit hou egter nie in dat daar dubbelsinnigheid is oor die outeur se bedoelde enkele betekenis, of ’n skeeftrekking van die oorspronklike betekenis van die ouer teks nie. ’n Leser kom noodwendig na die teks met ’n spesifieke wêreldbeskouing, wat ’n mengsel is van Bybelse en onbybelse perspektiewe. Dit verhoed die leser egter nie om by ’n geldige verstaan van die teks uit te kom wat voldoende oorvleuel met die mees waarskynlike betekenis van die teks soos wat die outeur dit bedoel het en wat logieserwys die meeste van die bybelse data goed en organies verreken nie. Die voorgestelde benadering neem die grammaties-historiese metode as die normatiewe beginpunt vir eksegese, en volg dan die Nuwe Testament self na deur die breër kanoniese konteks te verreken. Eers dan word die literatuur van die Tweede Tempelperiode asook die literêre teorie van die huidige tyd verreken.

Pre-Critical Readings

2018 ◽  
Author(s):  
Christian Hofreiter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Second Temple ◽  
The New Testament ◽  
Justin Martyr ◽  
Primary Focus

This chapter briefly considers the reception of the major herem texts in a number of corpora that lie outside the primary focus of the present work: in the Hebrew Bible/Old Testament itself (including the Apocrypha), in Second Temple and Jewish Hellenistic literature, in the New Testament, and in Christian authors before Marcion. These readings are ‘pre-critical’ in that they predate Marcion’s seminal criticism and do not address herem in terms of a moral challenge. The reception of herem texts within this corpus is shown to have been largely uncritical; there is some evidence of toning down in the works of Philo, who strategically omits certain herem passages and interprets others allegorically. However, neither the allegoresis by Philo nor that by Barnabas or Justin Martyr appear to have resulted from moral concerns about the texts. There is also no suggestion that these events did not in fact occur.

Sophia

2019 ◽  
pp. 468-484
Author(s):  
Jonathan Cahana-Blum
Keyword(s):  
New Testament ◽  
Hebrew Bible ◽  
Second Temple ◽  
Gender And Sexuality ◽  
Second Century ◽  
Feminist Critique ◽  
Second Temple Period ◽  
The Social ◽  
The New Testament ◽  
Social Level

This chapter discusses how convictions about gender and sexuality (both at the divine and at the social level) have been instrumental to the ways early Christians addressed the divine Sophia myth. Strongly gendered and idealized already in the Hebrew Bible, the personified feminine Sophia undergoes a process of masculinization and further idealization in Jewish writings of the Second Temple Period. Somewhat paradoxically, this appears to culminate in her (almost) complete effacement from the New Testament or her replacement with the masculine Logos. Yet in Christian gnostic writings of the second century, Sophia returns with a vengeance: more feminine than ever, by now she is both more powerful than the God of the Hebrew Bible and no longer idealized as an unequivocally positive figure. It is argued that with a careful application of feminist critique, a more thorough understanding of the Sophia myth and its possible theological implications can be reached.

Humility in the Old Testament

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Intellectual Life ◽  
Conceptual Connection ◽  
God's People ◽  
The New Testament

This chapter offers a brief overview of the concept of humility as it is represented in the Old Testament. This is a necessary backdrop to the New Testament material; a canonical examination must be sensitive to the ways in which elements of this are carried forward into the New Testament and the ways in which they may be redefined therein, particularly with respect to intellectual life. The chapter focuses on the lexical evidence, and its distinctive usage in the Old Testament. This highlights the strong conceptual connection between humility and poverty, which underlies the biblical emphasis that humility involves an acknowledgement of dependency upon God and a submission to his rule. While the discussion is focused on the general virtue of humility, some of the ways in which its implications for the cognitive lives of God’s people are represented in the Old Testament are noted.

scholarly journals Tinjauan Teologis Tentang Gereja Sejati dan Aplikasinya Bagi Pelayanan Gereja Kontemporer

2021 ◽  
Vol 1 (1) ◽  
pp. 45-57
Author(s):  
Paulus Purwoto
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Word Of God ◽  
Literature Study ◽  
People Of God ◽  
God's People ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Church

AbstractThe church is a chosen group or congregation, namely those who are called by God to come out of the world, go away from sin and enter into the realm of grace. The church has a relationship with God's people in the Old Testament, where in the Old Testament God chose Abraham as the embryo of the birth of the nation of Israel, which was God's chosen nation. Theologically, the idea of God's people being called out clearly existed in Old Testament times, as well as in New Testament times. Linguistically the Greek word ekklesia appears repeatedly in connection with Israel in the Septuagint translation. The elements in the Old Testament exist in the New Testament church, however, they cannot be correctly equated between the Old Testament congregation and the church, because the church is a new product, founded on the Lord Jesus, made by the Holy Spirit and contains people from all the races of all nations become one new people of God. The true church has the signs as described in the Word of God. The purpose of this research is to conduct a theological review of the true church and its application to the contemporary church. The method used in this research is literature study method. The true church has signs, joy, holiness, truth, mission, unity, love, proclaims the Word of God properly, uses the sacraments properly, and exercises church discipline. The conclusion of this study is that the true church has signs that can be applied in contemporary church ministry.Key words: Chruch, Contemporer, True, Ministry AbstrakGereja adalah kumpulan atau jemaat pilihan, yaitu mereka yang dipanggil Allah keluar dari dunia, pergi dari dosa dan masuk ke dalam wilayah anugerah. Gereja memiliki relasi dengan umat Allah dalam Perjanjian Lama, dimana dalam Perjanjian Lama Tuhan memilih Abraham sebagai embrio lahirnya Bangsa Israel yang merupakan bangsa pilihan Allah. Secara teologis gagasan tentang umat Allah yang dipanggil keluar jelas telah eksis pada masa Perjanjian Lama, sebagaimana pada masa Perjanjian Baru.  Secara linguistik kata Yunani ekklesia muncul berulang kali dalam kaitannya dengan Israel dalam terjemahan Septuaginta. Unsur-unsur dalam Perjanjian Lama tersebut ada dalam gereja Perjanjian Baru, namun demikian tidak dapat disamakan dengan tepat antara Jemaah Perjanjian Lama dengan gereja, oleh karena gereja adalah sesuatu produk baru, didirikan diatas Tuhan Yesus, dijadikan oleh Roh Kudus dan berisi orang-orang dari segala ras dari seluruh bangsa menjadi satu umat Allah yang baru. Gereja sejati memiliki tanda-tanda sebagaimana dijelaskan dalam Firman Tuhan. Tujuan penelitian ini adalah untuk melakukan tinjauan teologis tentang gereja sejati dan aplikasinya bagi gereja kontemporer. Metode yang digunakan dalam penelitian ini adalah metode studi literatur. Gereja sejati memiliki tanda-tanda, sukacita, kekudusan, kebenaran, misi, kesatuan, kasih, memberitakan Firman Tuhan dengan benar, menggunakan sakramen dengan benar, dan menjalankan disiplin gereja. Kesimpulan dari penelitian ini adalah bahwa gereja sejati memiliki tanda-tanda yang dapat diaplikasikan dalam pelayanan gereja kontemporer.Kata kunci: Gereja, Kontemporer, Sejati, Pelayanan. 

scholarly journals Konsistensi Konsep Keselamatan adalah Anugerah dalam Masa Intertestamental

2020 ◽  
Vol 2 (1) ◽  
pp. 1-12
Author(s):  
Agustin Soewitomo Putri
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Historical Analysis ◽  
The Bible ◽  
The People ◽  
God's People ◽  
The New Testament ◽  
Insight Into ◽  
Power Of God

The period between the Old Testament and the New Testament is often referred to as the intertestamental period which is approximately 400 years apart, during which time no prophet appears to be the successor of God's voice. Ended by the prophet Malachi and the book of Chronicles the Bible does not give any record. This certainly raises so many questions as to what happened in that dark age, whether God really did not do anything among God's people, especially the Israelites, while at that time the Israelites had repeatedly experienced good colonization from Persian, Greek or Roman. By using descriptive methods and historical analysis, this discussion will provide an insight into God's faithfulness to His covenant to the people, and how the concept of salvation has not changed even though in the 400 years that God did not speak to His people. Understanding the consistency of the concept of salvation is a gift in intertestamental times will open a new understanding of the power of God in keeping the covenants and His Word.AbstractMasa antara Perjanjian Lama dengan Perjanjian Baru seringkali disebut dengan masa intertesta-men yang berjarak lebih kurang 400 tahun, di mana sepanjang masa tersebut tidak ada nabi yang muncul menjadi penerus suara dari Tuhan. Diakhiri oleh Nabi Maleakhi dan kitab Tawarikh maka Alkitab tidak memberikan catatan apa pun. Hal tersebut tentu memunculkan begitu banyak pertanyaan dengan apa yang terjadi dalam masa kegelapan tersebut, apakah memang Allah betul-betul tidak berbuat sesuatu apapun di tengah-tengah umat Tuhan, khususnya bangsa Israel, sementara pada masa tersebut bangsa Israel berkali-kali mengalami penjajahan baik dari Persia, Yunani ataupun Romawi. Dengan menggunakan metode deskriptif dan analisis historis, pemba-hasan ini akan memberikan pandangan tentang kesetiaan Allah dengan perjanjianNya kepada umat, serta bagaimana konsep keselamatan itu tidak mengalami pergeseran sekalipun dalam keadaan 400 tahun Tuhan tidak berbicara kepada umatNya. Memahami konsistensi konsep keselamatan adalah anugerah dalam masa intertestamental akan membukakan pemahaman baru tentang kekuatan Allah dalam memelihara perjanjian dan FirmanNya.

scholarly journals Inklusivisme en eksklusivisme: ‘n Studie van twee tendense

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Pieter M. Venter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
The Other ◽  
Christian Church ◽  
The Bible ◽  
Unique Character ◽  
The World ◽  
The New Testament ◽  
The Church

Inclusivism and exclusivism: A study of two trendsThe identity of the church can be either inclusivist or exclusivist. Van Ruler’s theocratic theology views the church as being an inclusive community in service of God’s kingdom. It is the vehicle God uses to introduce his kingdom into the world. According to Van Ruler, however, the church also shows a unique character based on its relationship with Jesus Christ. Although the church can take many forms, Van Ruler’s opinion is that the Christian Church could be advised by Old Testament Israel in this regard. This study shows that both inclusivist and exclusivist trends are present in the Old as well as the New Testament. The New Testament inherited the debate between these two opposing stances from the time of the Second Temple. Returning from exile, Sadocitic priests propagated an exclusivist identity for the Judaeans. Their viewpoint was based on the programme of Ezekiel 40–48, as is illustrated in the literature of Ezra–Nehemiah, the Priestly Writing, Chronicles and Jubilees. On the other hand, indeed there was an inclusivist approach as well, as is depicted in the books of Jonah, Ruth, Trito-Isaiah and even Numbers and Joshua. The conclusion drawn from the study is that both exclusivist and inclusivist trends are present in the Bible. Although the church does not have any other option in the present postmodern world but to be primarily an inclusive community, it should also show some form of exclusivism.

scholarly journals Are there Jews and Christians in the Bible?

1997 ◽  
Vol 53 (1/2) ◽  
Author(s):  
John J. Pilch
Keyword(s):  
New Testament ◽  
Fourth Century ◽  
Second Temple ◽  
Point Of View ◽  
Second Temple Period ◽  
Rabbinic Judaism ◽  
The Bible ◽  
The New Testament

The article shows that it is anachronistic to speak of either 'Christians' or 'Jews' in the biblical period. In the New Testament both 'Words are used pejoratively by outsiders. However, it became appropriate to speak of 'Jews' when referring to the period of Rabbinic Judaism onwards, and of 'Christians' since the christological debates of the fourth century C E. 'Israel' was the in-group name during the Second Temple period. Outsiders, like the Romans, called the entire land 'Judea' and all its inhabitants 'Judeans'. Members of the 'house of Israel' called all outsiders 'non-Israel' or 'the nations'. The article concludes with a discussion of the ancient point of view of labeling persons.

scholarly journals Ou-Testamentiese perspektiewe op die definisie van die prediking

1990 ◽  
Vol 46 (4) ◽  
Author(s):  
J. P. Oberholzer
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The New Testament ◽  
Definition Of

Old Testament perspectives on the definition of preaching The Old Testament antecedents to Christian preaching are considered briefly. It is found that the hymnic situation, that is the realisation of thanksgiving for salvation, in the Psalms comes closest to what is understood as preaching in the New Testament. The following amended definition of preaching is proposed for consideration: ‘A pneumatological word event in which a person who is a believer himself, leads people, via a communication experience with a text of Scripture, to an encounter with and a life before the living God.

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