The 'Word of God' as Used in the Old Testament

The introduction deals with the ideas of authority and perspective, and how they function properly in the process of Biblical interpretation. A key idea is that reading is a dialogue between the text and the reader. Both sides have a role to play. If we acknowledge this, then we must also acknowledge that the perspective of the reader has some significance in how the Bible is interpreted and exercises authority. This dialogical reading transcends the categories of ‘objective’ and ‘subjective’, and

Brown and published by Westminster John Know Press is a book that provides basic information

During the 1930’s people were often biased and would use specific ways to gain power. The most common ways people obtained power were by their race, gender, and class. For instance, during the 1930’s a white, rich man had more power and influence than a black, poor woman. Harper Lee’s book, To Kill A Mockingbird, is filled with different examples of how power is acquired. For example, Mayella Ewell is a white, poor woman who accuses a black man of raping her.

When studying the Bible, it is important to understand its origins; for me, I I have become enlightened, but troubled after learning about the subject. I found the unit, as a whole, very important and a positive experience for me. But, with this comes much apprehension and confusion as to the strength of the Bible.

Harris, R. L. (1999). 68 אָחַר. (R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.)Theological Wordbook of the Old Testament. Chicago: Moody Press.

The Word Written: For Barth, the written Word can never stand alone as the impartation of knowledge about God, it must always be assumed in the context of relationship. Revelation is thus understood mainly as the communication of a relationship between the spiritual Word and the physical world. The Word written is not simply a collection of personal religious intentions, expressions, and understandings. Barth does not view the written Word as religious views, but as an objective event where Christ is the subject of the revelation. “Scripture is Holy and the Word of God as by the Holy Spirit it became and will become to the church the witness of God’s

As a media and public relations agent for the Canadian Province of British Columbia, Connor Baldwin has spent many years photographing the bears of the region. There are two distinct species of bear that are native to British Columbia, the Grizzly Bear and the Kermode Bear. Each of these bear species are unique, and important to the wildlife and ecology of their habitat.

Analysis of the Gospel of John 1:1-6 and its comparison with Genesis 1 and 2: 1-3 and Proverbs 8 gives us insight into how a Christian text references Hebrew texts implicitly and explicitly. In chapter one, verse 1-6, of the Gospel of John, we not only witness the explicit references from Genesis and Proverbs, but also see how different ideas present in the two Hebrew texts have been reframed by the Gospel of John. We see a highlight of this reframing in the verse one of the Gospel of John, which states, “In the beginning was the Word, and the Word was with God, and the Word was God.” In this verse, for instance, the notion of “The Word” is, one could argue, similar in its meaning and connotation to the idea of “Wisdom” present in

In section two of the book, the author focuses on God’s Word and how the reader needs to free Scripture from perceptual framework; in this he provides four approaches. First, Mulholland tells the reader that they are a word of God. Humankind is a word of God because God first chose humankind, He spoke each person forth. Second, humankind is to be incarnate words by living out the Word of God instead of living out the worldly desires. Third, the author now incorporates the previous two conceptions of mankind being a word, and living out the Word of God, into being this created, incarnate word now being shaped by the Word of God. Mulholland then explains the Word by which one is shaped. The Word of God being present in Jesus and active in the Holy Spirit. This Word, he suggests, is like a surgeon who one trusts to cut the core of the problem of one’s physical body; while “the Word cuts the core of one’s being and transforms it into the Word God speaks mankind forth to be in the world.” Mulholland then gives his

This text was published from a work of Revelation and Reason. One of the most interesting debates took place in the 1934 between both Swiss Protestant theologians: Karl Barth and Emil Brunner. Both had many similarities, both stressed the priority of God’s revelation and resisted the idea that humanity could discover the nature and character of God through the use of purse reason. But the important questions emerges from “word of God” something that impacts immediately and directly on humanity? Or does it need to be interpret? Tin this text Brunner implies that, The Word does not overwhelm, it does not coerce, it does not ignore the one “over against us”, but it calls, addresses, threatens and entreats..” We apply reason when we are communicated by the Word. When God became human being he came down to a level of humanity, therefore God had to become human so humanity would be able to meet him. God adapted his revelation to humanity, in that He clothed in the human word of the Apostles and through that He chose this form of revelation because communication through speech is the proper way humanity can carry a conversation. Brunner quotes, ‘As Humanus they use language, that is they can speak and understand the speech of others. This capacity was given to a humanity as its own in the

In Dr. Young’s Thy Word is Truth, we travel by faith along Scriptural reasoning exposing the true nature of God’s Word, inerrant, infallible, standing alone in its identity and ability to save our souls. It is this very essential quality of Scripture purely divine, being breathed from God that Young helps us to wrestle with. Modern criticism, philosophical attacks, proof texting, accusing the Word of not being complete by attempting to add to it have all been addressed in a scholarly manner by Young via his extinguishing these doubts and questions through Scripture. We are directed to know the true thereby identifying the counterfeit. We as fallible must look to God listening to Him instead of superimposing our presuppositions upon Scripture. We are created and do not judge the creator. Rather, we challenge the world in Christ with the divine command to repent, receiving saving faith.

The Bible must be read using Grammatical Historical Hermeneutics as a confessing Christian while we apply our Analogy of Faith to understand God’s

Today, the Biblical truths of the Christian worldview are continuously being challenged by the subjective, thinking and criticism, introduced by a relatively new entrant to the religious world stage during the 20th Century, who frequently challenges the validity and credibility of the Bible; they are known as Post-modernist. They subscribe to a model of doctrinal theology, that when it comes to Biblical truths, for example, places greater value on the aspect of experience, more than the concept of reason. In which case, to the Post-modernist, truth becomes relative. Relativity of truth is quite problematic, from a Christian theological perspective, as it contends that the Bible does not present “absolute” truth.

If we are to regard Scripture as a source of moral authority, we shall need to understand these writings in their own contexts of: kind of literature, moral content, how they communicate and how (if at all) these texts, written in different time and places to ours, speak to our lives, situations and dilemmas. (Messer p5-6)

In comparison to this, the section of the Hebrew Scriptures known as ‘prophecy’ is a far harder collection from which to discern common threads in the sense of genre or content. Set as a continuation of the greater biblical narrative, the Prophecy section is best understood when divided further into two parts, that of the former prophets and the later prophets . The former prophets consist of the books of Joshua, Judges, 1-2 Samuel and 1-2 kings and are generally referred to as ‘deutero-historical books’, expressing the role the theology of Deuteronomy plays in its