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1	The Sabbath commandment in Exodus 20:8-11 in the light of the first creation account / Matthew Brian Haynes Haynes, Matthew Brian January 2015 (has links) This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015 Sabbath Rest Fourth Commandment Garden Exodus 20 Genesis 1 Genesis 2
2	The Sabbath commandment in Exodus 20:8-11 in the light of the first creation account / Matthew Brian Haynes Haynes, Matthew Brian January 2015 (has links) This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015 Sabbath Rest Fourth Commandment Garden Exodus 20 Genesis 1 Genesis 2
3	Torah for Its Own Sake: The Decalogue in Rabbinic and Patristic Exegesis Massena, Andrew James January 2020 (has links) Thesis advisor: Ruth Langer / One of the enduring legacies supersessionism has imparted to Christianity in general, and evangelical Christianity in particular, is a complicated relationship with the legal material of the Hebrew Bible. There is a common belief that since Christians follow the New Covenant, these laws are deemed null or fulfilled by Christ, and therefore do not require attention, or at least not the same level one would grant other biblical texts. The issue with this belief is that the legal material is part of the Christian canon, and therefore—doctrinally speaking—deserves serious attention. In seeking a robust and enduring reason to engage the legal material, I propose that evangelicals adopt a rabbinic concept that interrogates and develops one’s disposition toward Torah. This rabbinic concept is תורה לשמה (Torah lishmah), or “Torah for its own sake.” In this rabbinic understanding, when one studies Torah, one should study it lishmah, “for its own sake”—and no other. I argue that Torah lishmah for a Christian can mean to study Torah—especially the legal material—not simply because it might be personally or communally beneficial, but because it is divine teaching, because it is given to be studied and known intimately in all its detail, in both its theological and embodied aspects, because studying it is an act of lovingkindness toward God, a giving of oneself out of love and loyalty. How do evangelicals learn how to adopt Torah lishmah? I suggest that we have the rabbis to guide us: a vast array of texts from late antiquity onward, documenting the attempts of numerous rabbis to engage Torah lishmah. I propose that we read these texts alongside our own biblical commentaries, so that we might learn what Torah lishmah is and how it might positively affect our approach to the legal material. To begin this process and to help illustrate my proposal, I start at Mount Sinai and the giving of the Ten Words—that is, the Decalogue, as it appears in Exod 20:2-17. The rabbinic midrashic commentary I use to engage the Decalogue is known as the Mekhilta d’Rabbi Ishmael, a tannaitic halakhic commentary on the Book of Exodus. To help contextualize and ground my explication, I compare the Mekhilta’s interpretations with those of Augustine of Hippo (354-430 CE), one of the most influential theologians and exegetes among the Church Fathers, and certainly one of the most important progenitors of evangelical Christianity. Together, the Mekhilta and Augustine’s interpretations are then brought into conversation with contemporary evangelical commentaries on the Decalogue. I compare especially each genre’s presuppositions, contexts, interests, insights, and methods. Through these comparisons, I underscore key insights Christians might learn from the rabbinic interpretations. Most importantly, through these comparisons, I determine the meaning and significance of Torah lishmah for an evangelical. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology. Augustine Comparative theology Decalogue Exodus 20:2-17 Mekhilta Rabbinic literature
4	The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19a Beer, Leilani 07 1900 (has links) Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament) Biblical tradition Biblical history Priestly factions Levites Zadokites Aaronites Ezekiel tradition Source P Shaphanites Jeremiah tradition Pentateuch Prophets Deuteronomic history Law codes Covenant code Priestly code Deuteronomy code Holiness code Pentateuchal decalogues Decalogue Ten Commandments Exodus 20:1-17 Diachronic Historical-critical method Literary-criticism Pentateuchal-criticism Documentary hypothesis Sources JEDP Textual analysis Synchronic Final-form Immanent reading Narrative-criticism Hebrew patterning Israelite identity-formation Babylonian exile of 586 BCE Neo-Babylonian Empire of 626–539 BCE Achaemenid Persian Empire 559–331 BCE Second-Temple period Persian Province of Yehud Judah Jerusalem Solomon’s Temple Land-promise Cult Aaron Law Moses Social justice Holiness Sinai tradition Mosaic Saga 296.495 Priests, Jewish -- Biblical teaching Priests, Jewish -- History Zadokites Levites

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