Old Testament

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  • noun

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the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people

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Instead of the First Testament, the DC opted for the Germanic religious traditions.
Like last week, the challenges of the First Testament and Gospel texts should not be left to the worshipers to ponder alone.
Bergant said that even though "from a theological point of view," the Holy Spirit is not in the First Testament, it is filled with references to the Spirit of God saying and doing things -- hovering over the deep at creation, calling prophets and speaking through them, for example.
Allen and Holbert present a hermenutical model in which they suggest that the First Testament contains paradigms of God's presence and purposes today.
While the field of First Testament theology has yielded a great number of diachronic treatments, Levenson argues, the Sinaitic covenant itself renders a synchronic understanding of religious truth that is fundamentally at odds with these treatments but at home within the rabbinic system.
This implication could be avoided if we agree henceforth to speak of the First Testament and the Second Testament.
The message might have been more effective had the author chosen to include passages from the oral Torah, thus emphasizing that Judaism is not the religion of just the First Testament.
33) Even the Protestant First Testament is not identical to the Tanakh, because it is a reordering of the books of the Jewish Bible.
Wilken), the variant streams of biblical exegesis regarding Paul and Pauline literature (Karlfried Froehlich), a renewed investigation of the interpretation of charisma vis-a-vis institution by the medieval mystic Dionysius the Areopagite (Alexander Golitzin), the boundaries of the First Testament canon in the Byzantine tradition (Harold P.
The first chapters correctly point out the loopholes in Christian thought that Judaism is a parochial religion of rigid legalism and works of righteousness and that the deeper level of First Testament fulfillment is in the Second Testament.
Nostra aetate recognized that the roots of Christianity were in Judaism, mentioning that the patriarchs and prophets of the First Testament and Jesus, Mary, and the apostles of the Second Testament were all Jews.
Biblical scholars have known for a long time that the Second Testament authors, especially the evangelists, have drawn widely upon the First Testament (models, metaphors, motifs, terminology, etc.
Christian anti-Jewish apologetics hinged around three principles: First, the First Testament has been superseded by the Second; second, the Jewish writings of the Talmud have betrayed the First Testament; third, from a political point of view Jews are aliens from whom Christians should be protected by both canon and civil law.
7) For its part, the divine will is understood to be revealed not only in the teachings of the Second Testament in the words of Jesus and the Apostles, but in the First Testament and the Law of Moses in particular, to which the Second Testament continuously refers.
He neatly sidesteps the academic debate over whether there is such a thing as First Testament theology.
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