Treaty of the Great King: The Covenant Structure of by Meredith G. Kline

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By Meredith G. Kline

In Treaty of the good King, Kline offers an in depth research and powerful proof for assisting the translation of Deuteronomy as being a criminal rfile among Israel and YHWH that was once patterned after historical close to jap treaties, with Moses as its fundamental compiler. those experiences have been foundational in Kline's profession as a covenant theologian.

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Example text

Meeks (ed. L. Michael White and O. Larry Yarbrough; Minneapolis: Augsburg Fortress, 1995), 202, n. ) Such washing is absent in the Dead Sea Scrolls and rare in the Second Temple literature, missing even in Josephus’ retellings in Antiquities of biblical stories which involved footwashing. While these actions may have ritual significance, foootwashing is excluded from discussion in this project since its overall QUESTIONS ABOUT RITUAL BATHING 17 TABLE 1: CATEGORIES OF RITUAL WASHING Category Ritual Metaphorical Initiatory Subcategory General Priestly Theophany Extra uses in Second Temple Period Non-literal Explanatory or Allegorical --- General and Priestly washing continue from the Hebrew Bible into the Second Temple period, while washing for theophanies does not.

However, even for these texts the distinction might still be possible. A detailed study of such texts lies beyond the scope of this project. There were many options for creating a system of categories, each with its own benefits. The system presented here was refined frequently over the course of the project. Many important issues could be considered, including the use, implications, interpretations, and significance of different texts. These aspects will be addressed in this study, but the focus of the categories is on how washing terminology is used in the text as a starting point for all of the other considerations.

They are simply presented as two poles of a larger spectrum. There is no indication, however, that the writers of these texts understood the two concepts to be distinct. Even so, the distribution of these uses and the details of their presentation in the Bible suggest that these categories do represent actual differences in usage, not just an artificial construction. Given the scope of this project, it was not possible to consider the implications of ritual theory any further. However, this is an area I intend to examine further, especially in the ways that ritual theorists would understand the various categories used.

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