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Editorial Reviews. About the Author. Leo G. Perdue is Professor of Hebrew Bible and President.
Table of contents

• Biblical Theology: Introducing the Conversation: Leo Perdue: - leondumoulin.nl
• Old Testament theology
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• Series: Library of Biblical Theology

The understanding of embodiment as central to human experience has made a big impact within religious studies particularly in contemporary Christian theology, feminist, cultural and ideological criticism and anthropological approaches to the Hebrew Bible. Within the sub-field of theology of the Hebrew Bible, the conversation is still dominated by assumptions that the God of the Hebrew Bible does not have a body and that embodiment of the divine is a new concept introduced outside of the Hebrew Bible.

To a great extent, the insights regarding how body discourse can communicate information have not yet been incorporated into theological studies. List of Contributors Abbreviations Introduction: S. The papers explore the subject of the complex anthropomorphisms in the biblical books, with relation to God's biblical bodies, human biblical bodies, divine bodies, human bodies, and today's reader.

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This approach is viewed as innovative and separate from much previous biblical scholarship which centred on spiritual interpretations of bodies, especially the metaphysical interpretation of the divine body This volume combines a desire to discuss overarching issues about the use of the human form within biblical theology with attention to specific texts and topics relevant to the study of the Hebrew Bible. This approach does not attempt to read Jesus into the OT through typology or any other artificial techniques.

It does observe that the God of the OT exhibits grace persistently, undeterred by the lack of human obedience or response. This evangelical approach insists that Jesus operated in the same way as the God who sent Abraham to a new land strictly out of love for him and the people he would guide into the Promised Land.

It is the pattern of love in the Old Testament story which fuels the fire that continues in the Gospels. In order to have a true relational covenant connection there needs to be a true love relationship. A theological approach which depends entirely on historical facticity ignores the fact that the emphasis of the OT is on this relationship.

Events occur and are remembered precisely because they depict elements of the relationship. Whatever approach is used, interpreters must describe as well as possible what their methodologies and presuppositions are for carrying out their work. Then careful textual, linguistic, literary, historical, semantic, and philosophical exegesis must establish the basic foundational themes and aspects of any OT theology. Currently, a multifaceted and interdisciplinary approach is being developed. Anthropology, sociology, psychology, poetics, and linguistics offer helpful insights to mine the riches of these ancient revelation documents.

Paul D. Hanson observed, "the rich diversity of traditions found in the Old Testament does not yield a chaotic theological picture, but one that is both dynamic and unified. The reason is that this approach goes beyond analysis of individual periods or traditions to grasp the overall development of biblical theology, by paying attention to all levels of tradition and all periods. Through this passage, readers can see the personality of God revealed. Because the earliest writing in the Hebrew language did not utilize vowel marks and the Hebrew people revered God so much that they declined to pronounce the name aloud, the true pronunciation of the name of God has been lost due to a lack of use.

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Medieval Jewish scholars developed a system for inserting vowel marks into the consonantal text. Due to the tradition of reading aloud the word "adonai" my Lord whenever YHWH was encountered in the text, scribes inserted the vowel marks for "adonai" into the consonants Y-H-W-H. Centuries later, German translators of the Hebrew text transliterated the name of God as "Jehowah" and English translators followed the lead producing the word "Jehovah. A covenant is a formal and binding agreement, under seal, between two or more parties, for the performance of some action.

Those named in the covenant understand that it is not a trivial matter and the parties are expected to uphold the terms of the covenant.

The first four of these covenants were specific covenants which YHWH made with individuals in a way that affected both them and the people to whom they belonged. As the initiator of covenants, YHWH is depicted as providing all the necessary conditions for a covenant to occur. Moreover, YHWH is not only maker of the covenant; he is also the keeper of the covenant. His keeping of the covenant, specifically the unconditional covenant was not contingent upon the people keeping their end of the bargain.

Even when the people break conditional covenants, YHWH executes a plan to bring them back into the covenant.

From Wikipedia, the free encyclopedia. See also: Origins of Judaism. This article includes a list of references , but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. September Learn how and when to remove this template message.

Minneapolis: Fortress Press. In Haynes, Stephen R. Louisville, Ky. Retrieved 4 April