Bakers Dictionary Of Theology Online11/7/2021
Definitions have been significantly edited and revised by Charles Henderson in light of more recent scholarship and to reflect Harrison, (Baker Book House, Grand Rapids, Michigan), 1960. These definitions have been adapted from 'Bakers Dictionary of Theology,' ed. And probably many you wont need to know. Most of the words youll need to know as you become familiar with the faith are defined here.Dwelling for God in the Physical World, aNeither an encyclopedia or a history, Baker’s Dictionary of Practical Theology lies between the two as a source book for pastors and students. He is the author of many books, including 50 Core Truths of the Christian Faith , The Baker Compact Dictionary of Theological Terms , Historical Theology: An Introduction to Christian Doctrine , and. Allison (PhD, Trinity Evangelical Divinity School) is professor of Christian theology at The Southern Baptist Theological Seminary. Quick Reference Dictionary Search our collection of popular Bible dictionaries for the meaning of words found in the Bible.Gregg R.
Bakers Dictionary Of Theology Online Full PDF IsSome have taken the plural form as a plural of intensity, representing the indescribable, or as an abstract plural, corresponding to our words "Godhead" or "divinity, " and there is justification for both views.However, as you have access to this content, a full PDF is available via the Save PDF action button. This development is lost in obscurity, but the evidence from ancient literature contemporary with the Old Testament attests to the use of the plural form in other cultures around Israel as the designation of a single deity that embodies the entirety of divine life. In the Old Testament the plural form elohim became the favored generic term for God. The God of the Bible exists, and he is who the Bible says he is.The Old Testament. The Bible is true and is the absolute standard of truth. For example, the creation narrative of Genesis 1 employs Elohim since the creation of the universe is in view and God is acting in his sovereign role, but the parallel narrative of Genesis 2 introduces the dual name Yahweh God (Lord God), in view of Yahweh's personal involvement in the creation of man and woman.God as Creator. Elohim seems more appropriate for contexts that require a universal view of the deity, or contexts that connote his power and omnipotence, while Yahweh may be more appropriate for those contexts that deal with Israel and Israel's historical experience, or the deity's personal presence and involvement in Israel and the world. This name, according to Genesis 4:26 , was known in the prepatriarchal era, but Exodus 3:14 leads us to the conclusion that it assumed a new and more distinctive meaning in the Mosaic era.As a general rule, the literary context has a great deal to do with which of the terms ( Elohim or Yahweh ) the text used to designate Israel's God. However, based on the Book of Genesis and the story of the revelation of the divine name in Exodus 3:14 , we suspect that elohim , along with other terms, was widely used by the Israelites from the earliest times as a designation for God.In the course of time, however, God revealed his distinctive divine name, Yahweh, by which Israel should know him. Windows 10 pro digital downloadMoreover, the fact that he is the Creator means that the world belongs to him. Rather, the universe is the affidavit of his existence. The phrase "heavens and earth" is a merismus, which means that everything in the universe as we know it was created by God.The Bible makes no attempt to prove that God exists. ![]() The ultimate expression of this attribute of God's being is his incarnation in human flesh. He speaks, sees, hears, and walks, for example, without requiring the physical organs that human beings must have to enable these activities. The spiritual implies that human beings are made to relate to their Creator the psychological, that they are reasoning and emotional creatures the sociological, that they are created to relate to one another and the physical, that man's corporal form reflects an essential aspect of God'snot in the sense that he has a body, but in the sense that his being is multifaceted and multifunctional. The image of God implies all that is distinctive to human nature: the spiritual, psychological, sociological, and physical aspects, all of which are reflections of God's nature. While the history of interpretation has offered no unanimity on the meaning of this phrase, the most satisfactory explanation is a comprehensive one. This distinctive of creation meant that God related to humankind personally and imparted something of his own nature to his creation. He is also called the "Shield of Abraham" ( Genesis 15:1 ), the "Kinsman of Isaac" ( Genesis 31:42,53 ), and the "Mighty One of Jacob" ( Genesis 49:24 ). The latter two terms arise out of specific historical situations and suggest something about God's involvement in the lives of his people.The name of God is personalized in the general title "God of your fathers, " referring to the patriarchs ( Exodus 3:13-16 Deuteronomy 1:11,21 4:1 6:3 12:1 27:3 Joshua 18:3 , etc. With the introduction of the patriarchs of Israel (Abraham, Isaac, and Jacob), God became known as the "God Almighty, " El Shaddai ( Genesis 17:1 28:3 35:11 48:3 49:25 Exodus 6:3 Ezekiel 10:5 ), and less frequently "God everlasting" ( El Olam ), "God of seeing" ( El Roi ), and "God most high, " El Elyon ( Genesis 21:33 16:13 ). So one is not surprised to find him walking in the garden, addressing Adam and Eve, laying out plans to save a morally debased world, covenanting with Abraham, intervening on Moriah to spare Isaac's life, speaking to Jacob in a dream, and preserving Joseph in a foreign and hostile environment in order to procure his will for the people he had chosen to bear his name in the world.God of the Fathers. Regardless of whether the creation narrative is early or late in its composition, its canonical position in the Old Testament gives it anterior advantage, and the biblical reader proceeds through the Old Testament with this view of the Creator God who was personally involved in the world he created. This initial portrait of God, therefore, invests the biblical story with a view of God who is personal. Its complementary text is Exodus 6:2-9. This text stands alongside Genesis 1:27 in theological importance. Perhaps the single most important era for the shaping of Israel's God-concept, despite the opinions of the historical critics, was the Mosaic era, and no text is more important in this regard than Exodus 3:14 , where God identifies himself to Moses as I am who I am.
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