The Relationship Between the Old Testament and the New Testament

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This paper describes what biblical theology is. The focus of the discussion will be on one of the most important question in the field, the question of center. The aim is to advance Walter C. Kaiser’s proposal, the promise plan of God as a better alternative.

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The problem of searching for the centre of the Old Testament is a very interesting topic, but is it still relevant now in our days as it was twenty, thirty, or even fifty years ago? Should we try to find it, or may be it is better to leave this idea without further investigations? Are we able to find this centre in fact or are we thinking only, that it is possible? Is it possible to understand the Old Testament without the centre at all?

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Hasel's work has been revised four times because of its usefulness for anyone interested in the field of Old Testament theology and biblical theology. The value of this work is found within its two main contributions to the study of OT theology. First, Hasel's work has constantly been given an updated bibliography to provide his readers with nearly nine hundred and fifty entries so that they would have a " working tool for those who wish to pursue any subject in greater detail " (x). Second, though there are other overviews of the study of OT theology, only this work deals with some of the " major unresolved problems " during the time of Hasel. Thus, modern scholars have the opportunity gain from Hasel's insights and attempt to resolve these problems.

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Selected Old Testament resources available at SEBTS Library.

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I have argued throughout this paper that proleptical, etiological and eschatological dimensions of exodus unveil it’s literary and biblical theological function as an exclamation mark within the main biblical storyline. In the first part, I indicated that Genesis might want to offer Abraham’s continual exoduses as an answer to anti-exoduses of God’s shattered creation. In the second part, I showed how literary theological power of exodus helped to shape the DH’s double etiology of Israel’s winning and losing her land. In the third part, I showed how the prophets employed exodus in their troubled historical settings in order to define a vector of hope pointing towards the future redemptive newness. These three applications of exodus can inform our OT theological sensibilities.

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