By Richard J. Bautch
The moment a part of the e-book explores a paradox. at the one hand, the truth that the Mosaic covenant used to be articulated within the discourse of kinship marked it with an insularity that during flip made this covenant beautiful to sectarian teams. right here, facts is adduced mostly from the lifeless Sea Scrolls. however, because the dominant paradigm the Mosaic covenant had ascribed to it a excessive point of normativity, as visible within the paintings of tradents resembling the Priestly editors and the writer of Jubilees. finally, the Mosaic covenant was once invoked on the heart and the outer edge as either a normative theological proposal and a cipher to sectarian self-identity. The booklet concludes that by means of the tip of the second one Temple interval, even supposing the Mosaic covenant was once normative by way of a covenantal nomism that was once incumbent upon the Jews, the covenant's sectarian tendenz made its precepts non-binding and optional.
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Additional resources for Glory and Power, Ritual and Relationship: The Sinai Covenant in the Postexilic Period
A New Heart and a New Soul: Ezekiel, the Exile and Torah (JSOTSup 358; London: Shefﬁeld Academic, 2002), 3–4. 93. ” Ezekiel 20–48 (WBC 29; Dallas: Word, 1990), 194. 94. ” Zimmerli, Ezekiel 2, 276 (emphasis added). 36 Glory and Power, Ritual and Relationship God giving to the house of Israel a new heart that is natural ()לב בשר, not stony (Ezek 36:26). In Ezek 36:26 the natural heart is explicitly referred to as a new heart ()לב חדש, and the לב חדשis the connection back to the new covenant of Jeremiah.
Secondly, the oracle featuring this reference to the covenant of peace, Ezek 37:23–28, allows Ezekiel, in the manner of Deutero-Isaiah, to interrelate various aspects of covenant which, according to the standard typology, would be relegated to either the conditional or unconditional model of covenant. ”89 Although these particular references to idolatry ( )גלולים שקוציםare commonplace in Ezekiel, their origin lies elsewhere. The prophet has adopted them from their Deuteronomistic context and thus alluded not only to the Deuteronomistic History but as well to the Sinai covenant that the Deuteronomistic Historian (Dtr) takes as the basis Reading of the Psalms (Bloomington: Indiana University Press, 1995), 179–86 (186).
The place of treaty formulae in the analysis of covenantal texts has become much more limited and reﬁned. The ancient treaties are valuable in our study inasmuch as they contain elements of covenantal traditions that may be identiﬁed piecemeal in a biblical text. Such elements include stipulations, oaths and other acts of covenant making, and unions that result when covenants are forged. These elements are frequently expressed in the language of relationship, speciﬁcally kinship. Chapter 4 of this book examines covenant from the perspective of kinship, with kinship indicating both family and familial relations.