He tries to understand the specificity of election in the context of the principle of universalism. Therefore, tracing the development of the idea of election will be an important part of this book. Edmond Jacob, Theology of the Old Testament (New York and Evanston: Harper & Row, 1958) pp.
THE TERMS FOR ELECTION
So we can say that the idea of election arose in different life situations and has different meanings. The idea of election is not immutable and fixed; rather, it is harmonized and composed. Therefore, the task of this chapter is to identify the different meanings of election and to paint a picture of the whole.
ISRAEL, THE BRIDE OF YAHWEH
The preposition 5 usually takes the subject pronoun as object: ?J, 13, ~;r? etc., and it clarifies and emphasizes the meaning of np?. According to the verb ?YZl, the marriage relationship implies that a man becomes the owner of the woman he took and she becomes her husband's possession. Here, the terms husband-wife and master-mistress form parallels, the latter expanding the meaning of the former.
NIV3
But Jehovah's YtS is not limited to the individual as in the case of Abraham and Jeremiah. Therefore, he tries to explain the concept of covenant in the Bible only from the perspective of an ancient Near Eastern treaty ("The Treaty Background of Hebrew ~79", BASOR 181 [brief. The subject of npb is man and the subject of ; 1' ;1 is a woman in the marriage formula.
Other Terms
This enables us to understand the theology of election in the Hebrew Bible in light of the marriage customs and traditions of the biblical community. The nature of the spousal relationship in the Bible must be properly understood to fully appreciate the relationship between Yahweh and Israel. The essential nature of this relationship can be explained through the concept of possessor and the possessed.
ISRAEL, THE LEVIED ARMY OF YAHWEH It is not surprising that the idea of election also arose from Israel’s
The entire nation of Israel was called to be an "army" at the time of the exodus and. Any threat to maintaining order in the state was a threat of impending chaos. The restoration of the relationship between God and Israel is followed by Israel's return to the land, i.e., the restoration of the inheritance.
ISRAEL, THE VINEYARD OF YAHWEH The portrait of the planter and his vineyard is used mainly by the
In the context of the restoration, this concept of sale-repurchase was really experienced. 143. We according to our ability redeemed [~‘p] our Jewish brothers who were sold [n'i>nj;l OWVI] nations; now would you sell [someone] your brothers so that they can be sold to us [ih'mnn]?". ISRAEL, YAHWEH'S VINEYARD The portrait of the planter and his vineyard is used mainly by.
Y'lll
Israel is also seen as the shoot (1x3) that Yahweh planted in the context of restoration (Isa. 60:21). The responsibility of the leaders for the fall of Israel must also be interpreted this way (Hos. Yahweh is seen in the Bible in two roles: as owner of the sheep and as shepherd of sheep.
ISRAEL, THE VESSEL OF YAHWEH f d
If we follow this analogy, restoration is Yahweh's gathering of his sheep from a scattered land and settling them again in his pasture. YZp, IOK and !J;~J are used as restorative expressions in connection with the shepherd-sheep metaphor.150. Now, O Jehovah, you are our father, we are the clay, and you are our potter;
For the LORD will not forsake his people for the sake of his great name, for the LORD has pleased to make you a people for himself. XI is used for building a house, an altar, a sanctuary, a high place and a city, and 713 is used for the establishment of a kingdom and for the creative acts of God. For I will turn my eye upon them for good, and I will bring them back to this land; and I will build them up and not overthrow them, and I will plant them and not tear them up.
Since all these images reflect the same concept of Yahweh as creator, we can deal with them under the heading of potter's clay. But now, LORD, you are our Father, we are the clay, and you are our potter; And we are all the work of your hands”. Thus Jehovah's selection, rejection, and restoration of his people is expressed in this metaphor of potter's clay.
Expressions of rejection regarding the creator-thing relationship are negative counterpoints to the concepts of creation and construction.
ISRAEL, A HOLY PEOPLE TO YAHWEH
According to this verse, the phrase "a holy people unto Yahweh" implies no ritual or moral holiness. Rather, it defines the relationship between Yahweh and his people.155 Thus, the phrase should he understood as "a devoted people to Yahweh" or "a devoted or dedicated people to Yahweh."156. This then corresponds to the meaning of the next line, that Yahweh chose Israel as his own possession.
Therefore, the reason for God's rejection of his people was because of %I, ~~19, W and ?YX of Israel.157 And the restoration of Israel will be a restoration of holiness.158. In particular, the exodus is compared to Jehovah's going to Egypt and the return of his bride, while the establishment of the promised land is seen as Jehovah's provision of a dwelling place for his wife. The emphasis on Jehovah's sovereignty in his choice and rejection of Israel is portrayed by the analogy of the potter's clay.
The image of the shepherd and the sheep clearly points to issues of Yahweh's protection and feeding of Israel. Yahweh's leading Israel to pasture and his protection from wild beasts are important electoral ideas. But Yahweh's scattering of the sheep and the withdrawal of his protection when wild beasts attack his rebellious flock are also typical ideas of rejection.
In addition to these images, the idea of Yahweh's separation of Israel from the rest of the nations is also one of the important concepts of election.
THE PRE-MONARCHIC IDEA
In this second paragraph, Yahweh's people are not directly mentioned, but are expressed implicitly (X 9), and the main concern of the third paragraph is with Yahweh's people. Labuschagne, the phrase '9 ?a (who is like) is a typical expression of the incomparability of Yahweh and must be taken as a negative answer. 7 So it means: "There is no one like Yahweh among other gods." The poet's recognition of the incomparability of Yahweh reflects his sense of belonging to Yahweh and his solidarity with Yahweh. First, the expression in verse 13, "the people whom thou hast redeemed" (n%3, lT'PY), provides a very important aspect of the relationship between Yahweh and the people of Israel.
Joshua went to him and asked him: "Are you for us or for our opponents?". The person replied, "No, rather I am indeed coming now as the captain of the ship. According to the KD, mm means 'the open flat country or villages' as distinguished from walled cities (Ezek. A sword for the Lord and for Gideon," as they attacked their enemies; these phrases mean that "the cause of the Israelites God's cause is against foreign enemies, and he that strikes for Gideon strikes for God."
1'11 is not to be understood as “a sword for the sake of Yahweh and Gideon.” It should be rendered as “the sword of Yahweh and Gidm,” which implies the meaning of possession. Thus, the people of Israel recognized Yahweh as the divine warrior who fought for them, and they saw themselves as “the army of Yahweh” through the Exodus experience. In the Song of the Sea, the description of Israel as Yahweh's army is explicit, while the idea of "chosenness" is only indirect.
In the Song of Deborah, the participation of the people in God's war is emphasized.
THE EARLY MONARCHIC IDEA
The combination of the term of endearment >%1;1 with the term of election suggests the later origin of this usage. The great concern of the people of Israel during the days of Samuel seems to have been directed towards finding a real human king. Thus, the image of Yahweh as a warrior-king who would rule Israel and fight for them was the product of this transitional period from the time of the Judges to the monarchy.
However, this image of Yahweh as a warrior-king is alluded to in the Song of the Sea. David seems to be one of the most zealous worshipers of Yahweh throughout biblical history. Since "in the Assyrian enthronement ritual, Ashur's kingship is significantly proclaimed prior to the coronation of the human king (K.E. Miiller, Das assyrische Ritual I [MVAG line 29)", and since "the Babylonian point of view is well reflected in the prologue to Hammurabi codex (i l-52, v 14-24)”.
In the narrative part of David's fight with Goliath, David himself calls the Israeli army "the army of the living God" (0~ o~;I?K NBlYn. You come to me with sword, spear and spear, but I come to you in the name of the LORD of hosts, the God of Israel of the armies that you mocked 1 Here David himself again calls Yahweh "Yahweh of hosts" and "the God of the armies of Israel."
Although Saul had a cunning plan to kill David by the hand of the Philistines, he recognized David as a man who waged Jehovah's wars.
- THE MONARCHIC IDEA AND ITS DEVELOPMENT
- Jeremiah 3:6- 10
- Ezekiel 34: 1-31
- Deuteronomy 7:6; 14:2,21; 26: 19
- CONCLUSION
- ELECTION AND COVENANT
- ELECTION AND MISSION
- Yahweh’s Covenant with the Patriarchs
- Election for Fellowship
- ELECTION AND REJECTION
- Yahweh Writes a Bill of Divorce
- Yahweh Sends Israel out of His House
- Yahweh Is Against Israel
- Yahweh Employs the Agency of Babylon
- Israel Will Be Taken into Exile
- Yahweh Will Drive Israel out of the Land
- Yahweh Will Desolate the Land
- Yahweh Will Uproot Israel
- Yahweh Will Scatter Israel to the Wind
- ELECTION AND THE REMNANT
- ELECTION AND RESTORATION
- Israel Will Plunder (tn, hi)
- The Restoration of Sonship
- A Better Name than That of Sons and Daughters
- Israel’s Return to Its Own Land
- THE BELIEVERS AS THE BRIDE OF JESUS We have seen that one of the key election metaphors in the Old
- THE BELIEVERS AS THE SOLDIERS OF CHRIST As Yahweh is portrayed as a divine warrior for his people in the
- THE BELIEVERS AS THE FELLOW HEIRS WITH CHRIST
- THE BELIEVERS AS THE SERVANTS OF CHRIST The Old Testament metaphor of master-servant in describing the
- THE BELIEVERS AS THE BRANCH OF THE VINE WHO IS THE CHRIST
- THE BELIEVERS AS THE SHEEP OF JESUS
- THE BELIEVERS A!3 THE HOUSE BUILT UP IN CHRIST
- THE BELIEVERS AS THE HOLY PEOPLE OF GOD
Yahweh's dividing (p%) Shechem and measuring (tta) Sukkot is a proclamation of his ownership of the land. Here we see that the exodus is viewed in the context of the Yahweh-Israel marriage. The destruction (finnV) of the land is another feature of Yahweh's rejection of Israel as a son (Ezek.
The remaining theme of the Old Testament is inseparably connected with the theme of election. Yahweh's rejection of Israel was described by the metaphor of the rejection of sonship and the consequent deprivation of inheritance, namely the land. The Origin and Development of the Land Promise Theme in the Old Testament." Ph.D.