2. It is above all by virtue of its historical origin that the Christian community discovers its links with the Jewish people. Indeed, the person in whom it puts its faith, Jesus of Nazareth, is himself a son of this people. So too are the Twelve whom he chose “to be with him and to be sent out to proclaim the message” (Mk 3:14). In the beginning, the apostolic preaching was addressed only to the Jews and proselytes, pagans associated with the Jewish community (cf. Ac 2:11). Christianity, then, came to birth in the bosom of first century Judaism. Although it gradually detached itself from Judaism, the Church could never forget its Jewish roots, something clearly attested in the New Testament; it even recognised a certain priority for Jews, for the Gospel is the “power of God for salvation to everyone who has faith, to the Jew first and also to the Greek” (Rm 1:16).
A perennial manifestation of this link to their beginnings is the acceptance by Christians of the Sacred Scriptures of the Jewish people as the Word of God addressed to themselves as well. Indeed, the Church has accepted as inspired by God all the writings contained in the Hebrew Bible as well as those in the Greek Bible. The title “Old Testament” given to this collection of writings is an expression coined by the apostle Paul to designate the writings attributed to Moses (cf. 2 Co 3:14-15). Its scope has been extended, since the end of the second century, to include other Jewish writings in Hebrew, Aramaic and Greek. The title “New Testament” takes its origin from a message in the Book of Jeremiah which announced a “new covenant” (Jr ), the expression is translated in the Greek of the ent” (kain diathk). The Christian faith sees this promise fulfilled in the mystery of Christ Jesus with the institution of the Eucharist (cf. 1 Co ; Heb 9:15). Consequently, that collection https://hookupdate.net/escort-index/worcester/ of writings which expresses the Church’s faith in all its ent”.
3. The New Testament writings were never presented as something entirely new. On the contrary, they attest their rootedness in the long religious experience of the people of Israel, an experience recorded in diverse forms in the sacred books which comprise the Jewish Scriptures. The New Testament recognises their divine authority. This recognition manifests itself in different ways, with different degrees of explicitness.
The message announced that God intended to establish a new covenant
Beginning from the less explicit, which nevertheless is revealing, we notice that the same language is used. The Greek of the New Testament is closely dependent on the Greek of the matical turns of phrase which were influenced by the Hebrew, or in the vocabulary, of a religious nature in particular. Without a knowledge of Septuagint Greek, it is impossible to ascertain the exact meaning of many important New Testament terms. 5
This linguistic relationship extends to numerous expressions borrowed by the New Testament from the Jewish Scriptures, giving rise to frequent reminiscences and implicit quotations, that is, entire phrases found in the New Testament without any indication of origin
These reminiscences are numerous, but their identification often gives rise to discussion. To take an obvious example: although the Book of Revelation contains no explicit quotations from the Jewish Bible, it is a whole tissue of reminiscences and allusions. The text is so steeped in the Old Testament that it is difficult to distinguish what is an allusion to it and what is not.
What is true of the Book of Revelation is true also – although to a lesser degree – of the Gospels, the Acts of the Apostles and the Letters. 6 The difference is that in these writings we find, in addition, many explicit quotations, that is, introduced as such. 7 In this way they clearly indicate the more important borrowings, recognising thereby the authority of the Jewish Bible as divine revelation.