The Literary Structure of the Genesis Creation Story
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Explanation of Jewish Holidays
Explanation of Jewish Holidays The purpose of this calendar... Rosh Hashanah - New Year Shabbat - The Sabbath Rosh Hashanah marks the beginning of the Jewish This weekly celebration begins on sundown This calendar and holiday guide has been year and the Ten Days of Penitence. The holiday Friday and concludes one hour after sundown on prepared by the Community Relations Council concludes with Yom Kippur. It is observed with Saturday. Shabbat celebrates God’s completion of of the Jewish Alliance of Greater Rhode Island day-long synagogue services, the blowing of the Creation and the desire to see peace and harmony shofar (ram’s horn), and the eating of apples and to assist public officials, school administrators, in the world. As God rested on the Seventh Day honey, symbolic of our hopes for a sweet year. of Creation, Jews are commanded to rest and teachers, and private employers in planning refrain from work on Shabbat as a way to recreate classes and events that will not conflict with Yom Kippur - Day of Atonement an atmosphere of peace and tranquility. This the observance of major Jewish holidays. The most holy of all Jewish holidays is devoted to weekly holy day is the most revered on the Jewish Government agencies, hospitals, and the media synagogue services, fasting, prayer, and repentance. Calendar. may find this calendar helpful. Sukkot - Feast of the Tabernacles, Other major Jewish Holidays where it is It is designed to encourage public awareness of Shemini Atzeret, and permissible to work or attend school: Jewish religious observances. It is hoped that this Simhat Torah guide will help you in scheduling activities like Sukkot is an eight-day harvest festival of Hanukkah examinations, sporting activities, meetings, and thanksgiving and remembrance of the Israelites’ This eight-day festival marks the victory of wandering in the desert after the Exodus from Jewish forces over the ancient Assyrians and the graduation ceremonies during times that conflict Egypt. -
Lesson 13 the Tower of Babel and the Mission Of
May 26, 2019 God created everything in the world to declare Lesson 13 his glory. The Tower of Babel and the What did God say after each part of creation? Mission of God It was good. He created everything for his glory, but he created humans in his image. Does that mean we look like God? Not exactly. Whereas Genesis 11:1-9; Psalm 67; creation glorifies God by displaying his power Revelation 5:9-12 and beauty, we manifest his personal attributes like love, grace, mercy, and justice. A tree cannot Application – All believers have an important give you a hug and tell you it loves you. A tree role to play in fulfilling the mission of God. cannot defend the weak and stand against the proud. But a person can display those parts of Introduction God’s character. Genesis 1:28 explains, God What do you think of when you hear the word created us in his image and said, “Be fruitful, missions? Do you picture dirt floor huts, cold multiply, and fill the earth.” He tells them to fill showers, and strange food? Do you picture the earth with image bearers for God’s glory. lonely, isolated villages? Do you picture underground churches and missionaries dodging 2) The Fall: Genesis 3 shady international governments? Adam and Eve disobeyed God, eating the fruit of the tree from which he told them not to eat. At Missions may indeed involve some of those the Fall, sin and death entered the world for the things, but the Missio Dei, the mission of God, is first time. -
Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. -
How Do We Celebrate Yom Kippur at Home?
“Day of Atonement” In Hebrew. Healthy adults are commanded to refrain from eating and drinking from sunset to sunset to remind us of the frailty of the human body and our own mortality, and to encourage complete focus on the holiday. It is customary to wear white on the holiday and some choose to wear sneakers or other rubber-soled shoes out of deference to the ancient practice of avoiding leather shoes, which were a symbol of luxury. How Do We Celebrate Yom Kippur at Home? Before sundown, families and friends gather together and eat the last meal before the start of Yom Kip- pur and the period of fasting. It is only after the last bite is eaten, and the holiday candles are lit, that Yom Kippur and the fast officially begin. If you choose to fast, it is important to remember that children under the age of 13 are not required to fast nor are adults whose health precludes them from fasting. Yom Kippur is a somber Jewish holiday of reflection and contemplation. We think of those who came before us and those who have influenced our lives and we take the time to remember family and/or friends who have died. You can light a special Yahrzeit candle (available in Judaica shops and online), if you choose. Just like on Shabbat, two candles can be lit at the evening meal. Blessed are You, Adonai our God, Sovereign of the universe, who has sanctified us with Your com- mandments and commands us to light the [Sabbath and] holiday lights. -
Genesis, Book of 2. E
II • 933 GENESIS, BOOK OF Pharaoh's infatuation with Sarai, the defeat of the four Genesis 2:4a in the Greek translation: "This is the book of kings and the promise of descendants. There are a num the origins (geneseos) of heaven and earth." The book is ber of events which are added to, or more detailed than, called Genesis in the Septuagint, whence the name came the biblical version: Abram's dream, predicting how Sarai into the Vulgate and eventually into modern usage. In will save his life (and in which he and his wife are symbol Jewish tradition the first word of the book serves as its ized by a cedar and a palm tree); a visit by three Egyptians name, thus the book is called BeriPSit. The origin of the (one named Hirkanos) to Abram and their subsequent name is easier to ascertain than most other aspects of the report of Sarai's beauty to Pharaoh; an account of Abram's book, which will be treated under the following headings: prayer, the affliction of the Egyptians, and their subse quent healing; and a description of the land to be inher A. Text ited by Abram's descendants. Stylistically, the Apocryphon B. Sources may be described as a pseudepigraphon, since events are l. J related in the first person with the patriarchs Lamech, 2. E Noah and Abram in turn acting as narrator, though from 3. p 22.18 (MT 14:21) to the end of the published text (22.34) 4. The Promises Writer the narrative is in the third person. -
A Bibliography of the Writings of Gerhard Franz Hasel
Andm University Seminu? Studis, Autumn 1996, No.2,169-186. Copyright @ 1996 by Andrews University Press. A BIBLIOGRAPHY OF THE WRITINGS OF GERHARD FRANZ HASEL MICHAELG. HASEL Doctoral Candidate University of Arizona BOOKS The Remnant: The History and Theology of the Remnant Idea fiom Genesis to Isaiah. Berrien Springs: Andrews University Press, 1972; 2d ed., 1974; 3d rev. ed., 1980. Old Testament Theology: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1972; rev. 2d ed., 1975; rev. and expanded 3d ed., 1982, 1985; rev., expanded and enlarged 4th ed., 1991. Translations: Korean: Hyondae Kuycsk Sinbak ui Tonghyang. Seoul, Korea: Christian Literature Society, 1984. Portuguese: Teologia do Antigo Testamento: Quest6es fundamentais no debate atual. Rio de Janeiro: Conven~20Batista Brasileira, 1987. Indonesian, 1986. Jonah: Messenger of the Ehenth Hour. Mountain View, CA: Pacific Press, 1976. New Testament 7heolog-y: Basic Issues in the Current Debate. Grand Rapids: Eerdmans, 1978. Translations: Korean: Hyondae Shinyak Sinhak ui Tongbyang. Seoul: Christian Literature Society, 1982. Portuguese: Teologia do Novo Testamento: Quest6es fundamentais no debate at&. Rio de Janeiro: Conven~iioBatista Brasileira, 1988. Interpretagdo Mica: Princlipios gerals. Campinas, Bd:Dido Sul-Americana, 1979. Understanding the Living Word of Cod. Mountain View, CA Pacific Press, 1980. Redengdo dzvina boje. Brasilia: Publica@es SALT, 1982. Spanish translation: Redencidn divinu boy. Lima: Villa Union, 1982. 170 SEMINARY STUDIES 34 (AUTUMN 1996) God3 Great Gift: The Everlasting Gwenant. Washington, DC: Review and Herald, 1982. Covenant in Blood. Mountain View, CA: Pacific Press, 1982. BibEical Intevpretation Toaky. Washugon, DC: Biblical Resenh Institute, 1985. Translations: Spanish: La Inteqv-etacibn de la Biblia. -
2010 Hyundai Genesis
2010 HYUNDAI_GENESIS If you’re reading this brochure, chances are you’re the kind of automotive enthusiast who, instead of simply opening your wallet and adding a status trophy to your garage, prefers to open something else: Your mind. It’s a refreshing attitude that often leads you to discover truly rewarding experiences, from new and unexpected sources. Like Genesis, from Hyundai. Nobody was looking for Hyundai to build a luxury car that would challenge the automotive elite. But we did. Nobody expected us to benchmark the industry’s best, then apply the art and science needed to meet those marks. But we did. Nobody thought we’d charm the pants off a jury of North America’s most esteemed automotive journalists, or be named "The Most Appealing Midsize Premium Car" in 2009 by J.D. Power and Associates.1 But we did. And by doing what few people expected of us, we now find ourselves as a car company that a lot of people are starting to think about in a whole new way. It’s 2010. Welcome to Hyundai. 1 The Hyundai Genesis received the highest numerical score among midsize premium cars in the proprietary J.D. Power and Associates 2009 Automotive Performance Execution and Layout Study.SM Study based on responses from 80,930 new-vehicle owners, measuring 245 models and measures opinions after 90 days of ownership. Proprietary study results are based on experiences and perceptions of owners surveyed in February-May 2009. Your experiences may vary. Visit jdpower.com. geNesIS 3.8 IN TItaNIUM GRay metallIC MEASURE GENESIS AGAINST OTHER LUXURY SEDANS. -
HERMENEUTICAL CRITICISMS: by Mark E
Issues of Interpretation Ozark Christian College, GB 216-2 Professor Mark E. Moore, Ph.D. Table of Contents: 1. Hermeneutical Constructs .......................................................................................................2 2. A Chart of the History of Hermeneutics .................................................................................5 3. History of Interpretation .........................................................................................................7 4. Thomas Aquinas, Summa Theologica, 1.1.10.......................................................................29 5. Allegory of 153 Fish, Jn 21:11 .............................................................................................30 6. How the Holy Spirit Helps in Interpretation .........................................................................31 7. Problem Passages ..................................................................................................................32 8. Principles for Dealing with Problem Passages .....................................................................33 9. Cultural vs. Universal ...........................................................................................................34 10. Hermeneutical Constructs .....................................................................................................36 11. Hermeneutical Shifts .............................................................................................................38 12. Hermeneutical Constructs: -
Folklore and the Hebrew Bible: Interdisciplinary Engagement and New Directions
humanities Article Folklore and the Hebrew Bible: Interdisciplinary Engagement and New Directions Susan Niditch Department of Religion, Amherst College, Amherst, MA 01002, USA; [email protected] Received: 16 November 2017; Accepted: 1 January 2018; Published: 10 January 2018 Abstract: This essay explores the rich interactions between the fields of folklore and biblical studies over the course of the 20th century until the present. The essay argues for the continued relevance of folklore and related fields to an appreciation of ancient Israelite cultures and their artistic inventions. It concludes with several case studies that underscore the fruitful realizations that emerge from this sort of interdisciplinary humanistic work. Keywords: form-criticism; oral tradition; formula; morphology; typology; social context; performance 1. Introduction The fields of biblical studies and folklore studies have always shared much in terms of content and methodology. Readers of the Hebrew Bible encounter narratives about the exploits of heroes and the creation of the world, they find descriptions of ritual actions rich in symbolic media, saying forms akin to proverbs and riddles, and verbal repetitions of various kinds betokening formulaic and traditional styles of speech—a corpus richly suggestive of folklore. Biblicists’ interests in life settings, prosody, literary forms, reception, and redaction in many ways, moreover, parallel those of folklorists who emphasize performance contexts and cultural settings, the texture, content, and structures of various folk genres, the significance of these aspects of genre for an appreciation of message, and the importance of developments in stories and other media across time and place. The scholarly interrelationship between the study of the Hebrew Bible and folklore studies has a long, complicated history. -
Three Versions of Versions of Versions of the Book of Genesis The
Three Versions of the Book of Genesis Below are three versions of the same portion of chapter 1 of Genesis. King James Version: The Creation 1 In the beginning God created the heaven and the earth. 2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. 3 And God said, Let there be light: and there was light. 4 And God saw the light, that it was good: and God divided the light from the darkness. 5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. http://www.bartleby.com/108/01/1.html#1 Contemporary English VersionVersion:::: 1 In the beginning God created the heavens and the earth. -
Bodyslam from the Top Rope: Unequal Bargaining Power and Professional Wrestling's Failure to Unionize Stephen S
University of Miami Law School Institutional Repository University of Miami Entertainment & Sports Law Review 1-1-1995 Bodyslam From the Top Rope: Unequal Bargaining Power and Professional Wrestling's Failure to Unionize Stephen S. Zashin Follow this and additional works at: http://repository.law.miami.edu/umeslr Part of the Entertainment and Sports Law Commons Recommended Citation Stephen S. Zashin, Bodyslam From the Top Rope: Unequal Bargaining Power and Professional Wrestling's Failure to Unionize, 12 U. Miami Ent. & Sports L. Rev. 1 (1995) Available at: http://repository.law.miami.edu/umeslr/vol12/iss1/3 This Article is brought to you for free and open access by Institutional Repository. It has been accepted for inclusion in University of Miami Entertainment & Sports Law Review by an authorized administrator of Institutional Repository. For more information, please contact [email protected]. Zashin: Bodyslam From the Top Rope: Unequal Bargaining Power and Professi UNIVERSITY OF MIAMI ENTERTAINMENT & SPORTS LAW REVIEW ARTICLES BODYSLAM FROM THE TOP ROPE: UNEQUAL BARGAINING POWER AND PROFESSIONAL WRESTLING'S FAILURE TO UNIONIZE STEPHEN S. ZASHIN* Wrestlers are a sluggish set, and of dubious health. They sleep out their lives, and whenever they depart ever so little from their regular diet they fall seriously ill. Plato, Republic, III I don't give a damn if it's fake! Kill the son-of-a-bitch! An Unknown Wrestling Fan The lights go black and the crowd roars in anticipation. Light emanates only from the scattered popping flash-bulbs. As the frenzy grows to a crescendo, Also Sprach Zarathustra' pierces the crowd's noise. -
Approaching the Biblical Text Why Start with This
Woman in the Kingdom of God Lecture 1: Approaching the Biblical Text E4N School of Ministry Instructor: Kimberly Witkowski, MRE Spring 2020 [email protected] Why start with this subject when our course subject is women and the Kingdom? Because this is the map to a ______________ shift. Remember this: The key to growth is to adapt yourself to the text and not the text to yourself. The Basics of Study: 1. Start with the ________. Adapt study habits to personal needs and preferences for the most successful study time. 2. Know ___________! 3. Do I study _______ in the morning or in the evening? (Or perhaps at lunchtime?) 4. Do I gain more when I study for one ________ period of uninterrupted time or several shorter periods of time? 5. Do I ______________ more information visually or orally (books/ebooks vs. audio books and lectures.) 6. Studies show that “doodling” while taking notes helps one retain and recall information. https://www.sciencedaily.com/releases/2009/02/090226210039.htm https://www.kqed.org/mindshift/39941/making-learning-visible-doodling-helps-memories -stick 7. __________ _________ are important for the enjoyment of study. Be in a comfortable place; with snacks, drinks or music that you enjoy. 8. A useful way to aid in the internalization of concepts and information is to teach another what you’ve ___________. APPROACHING THE BIBLICAL TEXT 1 Approach the Text as an Act of Worship: 9. On a spiritual level, Study is an act of __________. In ancient times it was considered to be the highest form of worship.