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In exploring the constituent elements of our modern-day nation state, this contribution wishes to highlight those areas in which anachronism might arise in Old Testament interpretations of 'state'. This might happen due to the influence of deeply-rooted modern-day conceptions, according to which a state consists of a people group living within a distinct territory, governed by a body holding jurisdiction over both people and territory. This contribution explores pre-exilic, exilic, and post-exilic biblical texts containing the elements of people, land, and king, asking whether these texts wish to convey a political or rather a theological message. ; http://reference.sabinet.co.za/sa_epublication/oldtest ; http://www.journals.co.za/content/journal/oldtest ; am2021 ; Old Testament Studies

"Christianity is often viewed in Asia as a Western imposition. Challenging this, Dr. Jerry Hwang examines the Old Testament's cultural engagement of its ancient Near Eastern context, arguing that Scripture itself provides the ultimate model for contextualizing theology in Asia. While it is common for missiological studies to ignore the Old Testament in their discussion of contextualization, truly biblical contextualization must include the whole Bible, not simply the New Testament. This study provides insightful discourse between the Old Testament and various Asian contexts, while demonstrating how Asian perspectives can help overcome the Eurocentrism prevalent in Old Testament scholarship."--Back cover

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

The purpose of this paper is to discuss aspects which concern the religious legitimation of the state, with a focus on the period of the Israelite monarchy, partly because it is during this particular period—the reigns of David and Solomon, and the time of the divided kingdom down to the exile—that the political organization of Israel may safely be called a state, and partly because the golden age of the prophetic movement falls precisely in this period. The author provides a sketch of the historical and ideological background and then says something about three different groups of prophets: the professional cultic prophets, the early Yahwistic prophets of the type of Elijah and Elisha, and the great prophets.

The purpose of this paper is to discuss aspects which concern the religious legitimation of the state, with a focus on the period of the Israelite monarchy, partly because it is during this particular period—the reigns of David and Solomon, and the time of the divided kingdom down to the exile—that the political organization of Israel may safely be called a state, and partly because the golden age of the prophetic movement falls precisely in this period. The author provides a sketch of the historical and ideological background and then says something about three different groups of prophets: the professional cultic prophets, the early Yahwistic prophets of the type of Elijah and Elisha, and the great prophets.