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Journal ArticleDOI

Psalms 1-50

01 Apr 1984-Vetus Testamentum (Word Books)-Vol. 104, Iss: 2, pp 248
TL;DR: The Word Biblical Commentary as mentioned in this paper is a collection of commentaries from the leading scholars of our day who share a commitment to Scripture as divine revelation, emphasizing a thorough analysis of textual, linguistic, structural, and theological evidence.
Abstract: The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship.
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01 Jan 2012
TL;DR: The origin of the ESCHATOLOGICAL FEAST as a wedding banquet in the SYNOPTIC GOSPels and its role in the development of language and culture are studied in an qualitative study.
Abstract: The Problem. The problem this dissertation seeks to address is the origins of the wedding banquet imagery in the teaching of Jesus. Frequently, scholars will state that the image of a wedding banquet was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet for the messianic age in the Hebrew Bible are sparse. Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom. Method. In this study I propose an intertextuality method which seeks to give full weight to the rhetorical value of anauthor's use of earlier texts or traditions. First, the reader must first "hear an echo" within the text. By this I mean one recognizes something in the words or deeds of Jesus that sounds like a text or tradition from the Hebrew Bible. Second, having heard the echo of an earlier text or tradition, one must then determine which texts and traditions may have been used by the author. Since allusions to tradition are not direct citations, a wide range of texts must be gathered with linguistic and thematic links to the later text. Third, these observations drawn from the Hebrew Bible and Second Temple Period literature must be applied to the texts in the Synoptic Gospels which contain banquet or wedding imagery. This third step can be used as a test of the authenticity of the sayings of Jesus. I propose a "criterion of tradition congruence": If it is shown that a saying of Jesus stands within well-known traditions from the Hebrew Bible, then that saying is more likely to be authentic. Conclusion. Jesus did indeed claim to be a bridegroom and his ministry was an anticipation of the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several traditions found in this literature. Jesus created this unique image by clustering three traditions drawn from the Hebrew Bible and applying them to his ministry. First, the eschatological age is inaugurated by a banquet eaten in the presence of God (Isa 25:6-8). Second, the end of the exile is often described as a new Exodus and a new journey through the wilderness (Isa 40-55). Third, the relationship of God and his people is often described as a marriage (Hosea, Jer 2-4). Jesus claimed that his ministry was an on-going wedding celebration which signals the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. Jesus himself combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.

126 citations

01 Jan 2019
TL;DR: In this paper, it is shown that the distinction between image and likeness is not applicable to the human, who is created in the "image...likeness" of the divine creator.
Abstract: it defines and limits the meaning of selem. Second, the two words are interchangeable; no distinction is discoverable between them. Third, both words are included in Genesis 1:26. However, only selem is used in Genesis 1:27, but the omission of d§mu®t does not diminish the meaning. Preuss, noting the occurrence and semantic field of the verb and noun forms for t...wm√;d defines it as a “copy,” “reproduction” or “image” (Preuss 1997:3.259). The eighth century prophet Isaiah warns the nation of Israel not to pursue lRs‹RÚpAh “the idol” (Is 40:19), since wáøl ...wk√rAo¶A;tt...wäm√;d_hAm...w l¡Ea N...wâyV;mådV;t yTMIm_lRa◊w “to whom will you liken God? Or what likeness will you compare with Him?” (Is 40:18). Idols, which are creations of human hands, lack the “likeness” of the divine creator. Isaiah’s comparison is not applicable to the human, who is created in the “image...likeness” of God. The context of Isaiah 40 expresses comfort for God’s people (40:1), whose Lord has measured the waters in the hollow of His hand (40:12), sits enthroned above the circle of the earth (Is 40:22), and is the Everlasting God, Creator of the ends of the earth who does not grow weary or tired (40:28b). Idols do not compare. Feinberg (1972:236) notes the difference between sΩelem, which refers to human essence, and d§mu®t as the aspect of the person that changes. Both concepts evolve from the Greek and Latin father’s distinction between sΩelem, as the physical condition of the human, and d§mu®t which refers to the ethical expression of the divine image emanating from God. Although distinctions between image and likeness are noted, Kidner (2008:55) deduces that the words reinforce one another in Genesis 1:26, since the conjunction is absent

100 citations

Cites methods from "Psalms 1-50"

  • ...A perusal of the literature pertaining to Psalm 32 reveals theologians and pastors alike focusing primarily on the theme of forgiveness and applying a form-critical analysis to this psalm (De Claissé-Walford et al 2014:304; Ross 2011:705; Kraus 1993:366; Dahood, 1966:193; Murphy 1963:156-167)....


Patrice Allet1
01 Jan 2015
TL;DR: In this paper, an extended version of the story of the fifth SEAL in the light of the problem of the ESCHATOLOGICAL DELAY is described. But it is not discussed in detail.

92 citations

01 Jan 2005
TL;DR: Theology of JUDGMENT in GENESIS 6-9 and as discussed by the authors 6-10..., 6-11, 6-12, 7-9.

78 citations

24 Nov 2007
TL;DR: In this article, a survey of the heavenly sanctuary/temple motif in the ANE literature as represented by Sumerian, Akkadian, Hittite, Ugaritic, and Egyptian texts is presented.
Abstract: The present dissertation seeks to ascertain the function of the heavenly sanctuary/temple and its relationship to earthly counterparts, as reflected in forty-three passages of Hebrew Bible. Thus, following an introductory chapter, the second chapter of this dissertation is devoted to a survey of the heavenly sanctuary temple motif in the ANE literature as represented by Sumerian, Akkadian, Hittite, Ugaritic, and Egyptian texts. The investigation of these texts reveals that the heavenly sanctuary/temple motif was part of the worldview of the ANE, where the heavenly sanctuary was not only assumed as existing in heaven, but also as functioning in close relationship to the earthly counterparts. Chapters 3, 4, and 5 are devoted to the exegesis of heavenly sanctuary/temple passages in the Hebrew Scriptures, according to thecanonical divisions of the Hebrew Bible (namely Torah, Prophets, and Writings). This investigation reveals the pervasive presence of the that the heavenly sanctuary/temple motif in the Hebrew Bible and provides a broad delineation of its function and relationship to earthly counterparts. It has been found that the heavenly sanctuary temple functions as a place of divine activities where YHWH supervises the cosmos, performs acts of judgment (sometimes conceived as a two-stage activity in which the execution of the sentence was preceded by an investigative phase), hears the prayers of the needy, and bestows atonement and forgiveness upon the sinners. The perceptions also emerged of the heavenly sanctuary/temple as a place of worship, a meeting place for the heavenly council, and an object of attack by anti-YHWH forces, thus playing a pivotal role in the cosmic battle between good and evil. In terms of its relationship to the earthly counterpart, it has become apparent that the heavenly sanctuary/temple was understood to operate in structural and functional correspondence to the earthly counterparts. Some texts display a dynamic interaction inasmuch as the heavenly and earthly sanctuaries/temples are conceived of as working in close connection so that the activities being performed in one would reverberate in the other. Chapter 6 presents theological synthesis of the heavenly sanctuary/temple motif based on the previous chapters. Thus, some consideration was given to the similarities and differences between the heavenly sanctuary/temple motif as found in the Hebrew Bible and in its ANE background. Next, attention is devoted to some theological implications of the heavenly sanctuary/temple motif for the notions of judgment, the great controversy between good and evil. To conclude, the notion emerges that the Hebrew Bible conceives of the heavenly sanctuary/temple in functional and structural correspondence with its earthly counterpart with both sanctuaries/temples operating dynamic interaction.

71 citations