The ancient Hebrew Scriptures describe His functionalities as Ruach Hakodesh (Holy Spirit) and Ha-Mashiach (Messiah). We know nothing about God except what are in these manifestations. We are in error when we give these functionalities distinctive independent personality and individuality as hypostases or as parts of a trinity, each with total independence. They are not three different Gods, but very simply and neatly Elohim’s functions in Creation and Redemption. In Creation the Word said, “Let there be Light.” And the Spirit “moved upon the waters.” And creation was accomplished.
Indeed, a history of life takes its origins in the first chapters and includes covenants of God toward a man or individual, while later it develops to the relationship of God toward all mankind. Through his mediators and their seed, his promises become to be universal and punishment of disobedience turns to the redemption (Noah), not destruction, as it was Cain and Abele. What is more, we see that covenants start to be the silent rules for God’s descendants, even though they were separated from him after the Adamic covenant. This fact pervades the whole book, as God choses Jewish people to serve his witnesses to the rest of the world for the sake of his
Thus, his authorship be- comes important for attributing divine authority to Torah. It also lays the foundation for the belief that the Pentateuch contained one unified mes- sage because it had one divinely inspired author. Mosaic authorship of the Pentateuch was assumed in Jewish Hel- lenistic, Rabbinic, and early Christian writings. Philo, a Hellenistic Jew- ish author writing in the first century of the common era, provides an ex- ample. He writes in his commentary on creation, "Moses says .
Judaism and Christianity can be comparable religions, but essentially they believe that there is only one God. Judaism mainly stress on having only one God and the unity of it. Christianity can be sometimes misunderstood, as Christians believe that the one God is the Holy Trinity. Therefore they both have a similarity of having one god. Both two religions believe that this God is the beginning and cause of all that came to earth.
What can we learn about Moses relationship between God and the Hebrews? How does the story told here create a sense of purpose and the and identity for the Hebrews? How does Isaiah modify or change any of these images? What is the role of the prophets by this time? We can learn that Moses and the Hebrews had extreme faith in his God Yahweh.
Isaiah 53 should be a very critical prophetic chapter of the Bible when it comes to establishing without ambiguity that Jesus Christ of Nazareth is indeed the Jewish Messiah long awaited for in Judaism. Popular in evangelical circles, this prophecy clearly describes some of what Jesus of Nazareth experienced while here on earth. Contrary to the systematic way the translation of the Word of God has been divided, my belief is that this prophecy began in Chapter 52:13 and continued until Chapter 53:11. Although this passage clearly talks about the suffering messiah Jesus, we know that the Jews in general rejected Him as the Messiah and are still awaiting for the messiah to come although He came 2000 years ago. This prophecy begins in verse 13 to 15 of chapter 52 and describes the Messiah as one who would be firstly wise.
“Orthodox Judaism is distinguished by its maintenance of the traditional forms of worship in the Hebrew language, and of the traditional observances as prescribed by the Torah. “(http://www.ijs.org.au/Variants-within-Judaism/default.aspx ) The orthodox prayer is different from all the branches, The Orthodox prayer is “Blessed are You the God of our forefathers, God of Abraham, God of Isaac and God of Jacob, the great mighty God who bestows beneficial kindness and creates all, who recalls the kindness of the patriarchs and brings a redeemer to their children’s children, for his Name’s sake, with love. O King, Helper, Saviour and Shield, Blessed are You - the Shield of Abraham” (http://www.ijs.org.au/Variants-within-Judaism/default.aspx
It is also reveals God as an eternally relational being. Today’s believer join with believers centuries past in worshipping “ one God in trinity and trinity in unity.” The Christian Gospel of redemption is from the first to last directly connected to the Triune God. As the theologian Bruce Milne notes: “Just about everything that matters in Christian hangs on the truth of God’s three- in- oneness.” Bingham said for us the significance is this, that God is known by his action and
Therefore, God instructs the people of Israel through Moses of his holiness and what is required of them to enjoy his fellowship. In doing so, the terms holy, clean unclean and Day of Atonement are of utmost importance to understand as a follower of Jesus today. First of all, ‘holy’ starts with God, is of God and he alone is the
The Old Testament is the founding document which consists of the history, origin, and civilization of Gods people Israel. It has been and continues to be a sacred scripture for both Jews and Christians and plays an increasingly influential role on their beliefs, practices, art and literature. The Jews consider the Tanak to be the Bible, also referred to as the Hebrew Bible by scholars, while Christians prefer to use the term Old Testament. Jews and Protestants agree on the content of the Tanak and the Old Testament but they arrange that content differently. The Hebrew Bible is not only referred to as the TaNaKh, an acronym made up of the Hebrew letters of words Torah, Nevi’im and Ketuvim that was first assembled and conserved as the divine
Each tradition in their own way primarily seek to follow the pivotal Jewish Teachings. Orthodox and Reform Jews trace their roots to a common ground which is back to the very beginning of time to when Moses received word from God on Mount Sinai giving him the Torah. Although both forms of Judaism follow different practices while in the traditions of these laws, Orthodoxy and Reform Jews still have more similarities than differences between each of their own. Some traditions carried on by the Reform, such as the development of the synagogue as a center for one’s community and not just a place of prayer and worship, have