Showing papers in "Horizons in Biblical Theology in 1995"
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TL;DR: In this paper, the authors make a brief contribution to the memory of the Rev. Markus Barth, whose gracious ways and dedicated scholarship were such a fine witness to the Lord he loved and served.
Abstract: It is a privilege to offer this brief contribution to the memory of the Rev. Professor Markus Barth, whose gracious ways and dedicated scholarship were such a fine witness to the Lord he loved and served. To those who were fortunate to know him his vibrant presence and cheerful spirit is very much alive and with us still. The centrality and theological importance of the Ark as symbol of the presence of Israel's God cannot be disputed, although the date and therefore the purpose of the instructions for making it have been debated for ages. No one disputes that all of these instructions for the tabernacle and its furnishings, and the narrative of their construction, are Priestly writings (P), but the time when they were written is still being discussed. The literary critical view, since Wellhausen, has been that they are post-Exilic; the traditional view, asserted again by Cassuto1 and others, is that they are pre-Exilic. This note does not intend to add another suggestion to that debate, but to study the form of the text for what it may contribute to our understanding of the content.
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TL;DR: The reverse of this, however, is even more true "while there's hope, there is life" as discussed by the authors, for men cannot live meaningfully without hope, and the loss of hope is the negation of life.
Abstract: \"Blessed be the God and Father of our Lord Jesus Christ! By his great mercy we have been born anew to a living hope through the resurrection of Jesus Christ from the dead,... \" It is a common saying that \"while there's life, there's hope.\" The reverse of this, however, is even more true \"while there's hope, there is life.\" For men cannot live meaningfully without hope. One of the saddest words of the Old Testament was spoken by Ezekiel, when he described Israel as a valley of dry bones, without sinew, flesh, skin, or breath. And why was this figure appropriate? Because, they said, \"Our hope is lost; we are clean cut off\" (37: 1 lb). \"Our hope is lost\" what else could the loss of hope lead to than that described by various translations? \"We are completely done for\" (Berkeley). \"Our web is severed from the loom\" (NEB). \"We are as good as dead\" (Jerusalem Bible). The loss of hope is the negation of life. One of the profoundest insights of Milton in Paradise Lost is his picture of the Devil when he surrenders hope. Says the Devil:
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