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The evidence strongly suggests that when New Testament authors refer to scripture, or say "it is written", they are referring to pre-Christian Jewish sacred writings and not what is now the New Testament. The one possible exception is the author of 2 Peter. (I hesitate to say "Hebrew Bible" for three reasons. First, most of them use the Septuagint ...


5

In Psa. 100:1, the psalmist commands, "All the earth, shout to Yahveh!" Hence, the subject is "all the earth" (כָּל הָאָרֶץ) (cp. Psa. 33:8, 66:4, 96:1, 96:9, etc.). To the same subject, "all the earth," the psalmist commands (Psa. 100:2), "Serve Yahveh with gladness!" (עִבְדוּ אֶת יַהְוֶה בְּשִׂמְחָה) and "Come in His presence with exultation!" (בֹּאוּ ...


4

Abstract Paul is making an argument in Galatians that the Gentiles are recipients of God's promise to Abraham via Jesus. The "Old Covenant" is "old" because it has been replaced by the prior covenant. Similarly, the "New Covenant" was given to Abraham first, but only implemented in Christ later. The timeline is: Abram received the promise off ...


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Several things helpful to understanding this: The usage of new in the Bible. It often does not indicate an absolute ontological break with what preceded. A self-explanatory example: [Your mercies] are new every morning; great is your faithfulness. —Lamentations 3:23 Covenant Theology. This is the reason why I had not yet given an answer to this ...


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The law clearly states for most of the nations mentioned in Ezra 9 and 10 that the marriage is illegal (compare the law in Deuteronomy 7:3 to Ezra's own description of the transgression in Ezra 9:12). The response in Ezra 10:3 states explicitly that they will break the marriage covenants "by the law". The marriages never had a legal footing, and are ...


3

This question is interesting in its own right, but all the more so in light of John's pronouncement in Matthew 3:9 that God is able from stones to raise up children for Abraham. One way we might understand the argument in Exodus 32 is to note that Moses does not ask God to remember his promise so much as to remember his servants to whom he made the promise. ...


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You are correct in noting that His promises to Abraham, Isaac and Jacob could have been fulfilled through Moses. However, consider verses 11-12. Moses points to two aspects of the Exodus that would be affected by a rejection of Israel: God demonstrated His mighty power in bringing out the Israelites from Egypt. This would effectively be wasted effort on ...


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In v32, after he has been down to witness the sin and returned, Moshe tells God "if you will not forgive them, wipe me out too". Perhaps he had this in mind earlier; he'd already resolved that he wouldn't consent to being the new Avraham if the Israelites were not found worthy to continue? Please note: This answer was written for a neutral, academic ...


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In Exodus 6:7, along with Jeremiah 30:22, the Lord is the one addressing others (via "I"). He is speaking to his chosen people. Exodus 6:7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. Jeremiah 30:22 And ye shall be my ...


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"But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them" refers in part to the "new revelation" Paul shared with Timothy, his son in the faith, so no, the OT (Tanakh) was not the only Scripture in Paul's day, and the word Scripture(s) in 2 Timothy 3:16 is not a reference to only the OT ...



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