Download Glory and Power, Ritual and Relationship: The Sinai Covenant by Richard J. Bautch PDF

By Richard J. Bautch

The book's element of departure is the go back from the Exile, that's awarded as a chance for Jews, primarly these in Judah, to interpret anew the connection among God and Israel. the connection had ordinarily been considered a covenant, and valuable to the book's thesis is that post-exilic writers used a paradigm that used to be basically that of the pre-exilic Mosaic covenant, i.e. a pact among God and humanity conditioned by means of the latter's observance of the legislation. the 1st a part of the publication describes the method wherein the Mosaic covenant used to be renovated and its content material stated thus far. during this dialogue, widely used topoi of moment Temple Judaism comparable to penitential prayer, production theology, and kinship ethos are proven to be imperative to a latest idea of creation.

 The moment a part of the booklet explores a paradox. at the one hand, the truth that the Mosaic covenant was once articulated within the discourse of kinship marked it with an insularity that during flip made this covenant appealing to sectarian teams. the following, proof is adduced mostly from the useless Sea Scrolls. nevertheless, because the dominant paradigm the Mosaic covenant had ascribed to it a excessive point of normativity, as noticeable within the paintings of tradents reminiscent of the Priestly editors and the writer of Jubilees. finally, the Mosaic covenant used to be invoked on the heart and the outer edge as either a normative theological suggestion and a cipher to sectarian self-identity. The booklet concludes that by way of the top of the second one Temple interval, even though the Mosaic covenant used to be normative by way of a covenantal nomism that used to be incumbent upon the Jews, the covenant's sectarian tendenz made its precepts non-binding and optional.

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1 2. A Brief History of Covenant 25 prophet aligns himself with the Sinai covenant, he also integrates traditions of the divine promise to the Davidic line. Specifically, two of Jeremiah’s covenant speeches mention the rule of the Davidic kings, among other things, as a reward for right behavior (Jer 17:25–26; 22:4). The evidence from Jeremiah contradicts the two-covenant typology that segregates the Davidic and Sinai agreements. The typological thinking that restricted the Sinai covenant to the north also designated creation as a covenantal topos operative only in the south.

99 Such is not the case, however, as Jeremiah, Deutero-Isaiah, and Ezekiel all manifest engagement with the Sinai covenant in a Deuteronomic context. Jeremiah reflects upon the failure of the exodus generation (Jer 31:21), DeuteroIsaiah suggests that one’s personal adoption of the law and incorporation into the covenant involves active learning (Isa 54:13), and Ezekiel describes God’s salvation as allowing the people once again to walk in God’s judgments and keep God’s statutes, behavior consistent with Dtr’s code of law (Ezek 37:24b).

As observed by Walter Beyerlin, Die Kulttraditionen Israels in der Verkündigung des Propheten Micha (FRLANT 72; Göttingen: Vandenhoeck & Ruprecht, 1951), 51. Beyerlin traces the tradition back to the proclamation of the law in the pre-monarchic cult, a setting like that posited by von Rad for seminal cult developments (see n. 3, above). 46. See B. Renaud, La Formation du Livre de Michée: Tradition et Actualisation (Études Bibliques; Paris: Gabalda, 1977), 314. Renaud addresses issues of literary form but emphasizes the theological motif that supplies unity to Mic 6:3–8.

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