DOCSLIB.ORG

The Holiness Composition in the Book of Exodus

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

You Shall Know that I am YHWH: The Holiness Composition in the Book of Exodus A Dissertation Presented to the Faculty of Asbury Theological Seminary Wilmore, Kentucky In Partial Fulfillment of the Requirements for the Degree Doctor in Philosophy in Biblical Studies Dissertation Committee: Dr. Bill T. Arnold, Mentor Dr. John A. Cook, Reader By Paavo Tucker August 2016 TABLE OF CONTENTS Chapter 1: Introduction to the Question of the Priestly Literature in the Pentateuch Chapter 2: History of Research on the Priestly Literature and the Holiness Code 2.1. H, PG, and PS in the History of Research on the Priestly Material 2.1.1. The Priestly Materials from de Wette to Wellhausen 2.1.2. Martin Noth, Karl Elliger, and the Search for the End of PG 2.1.3. PG ending in the Sinai Pericope 2.1.4. H as a post-P Redaction or Supplement 2.1.5. The Holiness Code as an Integral Part of the Priestly Literature 2.2. Conclusions and Proposal on the History of Research Chapter 3: Objections against the continuity of the Priestly Narrative and H 3. State of the Question 3.1. Different views of Land Ownership 3.2. The identity of Israel as the People of YHWH or Slaves of YHWH 3.3. Conceptions of the Covenant 3.4. Presence of Deuteronomistic Terminology 3.5. The Question of Profane vs. Sacred Slaughter 3.6. Passover Instructions in Exod 12 and Lev 23 3.7. Theological Differences Chapter 4: Genesis 1:1–2:4a as "Holiness Preamble": Analysis of Genesis 1:1–2:4a Chapter 5: The Holiness Composition in Exod 1-14: You shall know that I am YHWH i 5.1. Introduction to the Priestly texts in Exod 1-14 5.2. The Priestly Base-layer in Exodus 1-14 5.2.1. Exodus 1-2 5.2.2. Exodus 6:2–7:7 5.2.3. Exodus 12 5.2.4. Exodus 14 5.3. The Function of the Priestly Material in its Context 5.4. The Holiness Code in Exod 1-14* Chapter 6: The Holiness Composition in Exod 16-40: Keep my Sabbaths and Revere my Sanctuary 6.1. Defining the Priestly texts in Exod 16-40 6.2. Exodus 16 6.2.1. The Function of the Priestly Manna-Sabbath Narrative 6.2.2. The Function of Exodus 16 as Part of the Holiness Code 6.3. Exodus 19-40: The Holiness Code and the Sinai Texts Exodus 19-40 6.3.1. The Base Priestly Narrative in the Sinai Tabernacle Account 6.3.2. Exodus 24:15b-18a 6.3.3. Exodus 25:1-2, 8; 29:45-46 6.3.4. The Conclusion of the Tabernacle Account Exod 39:32, 43; 40:17, 33-34 ii 6.3.5. The Sabbath texts of Exod 31:12-17; 35:1-3 as part of the Priestly Narrative 6.3.5.1. On the Unity of Exod 31:12-17; 35:1-3 6.3.5.2. Exodus 31:12-17//35:1-3 as part of the Priestly Tabernacle Narrative 6.4. The Priestly base-layer in the Tabernacle account 6.5. The Base Priestly Narrative of the Sinai Tabernacle Account and its Function as Part of the Holiness Code 7. Conclusion iii ABBREVIATIONS * Indicates that the verses marked with an asterisk may exclude a few verses or parts of verses within the range listed (e.g. 6:2–7:7* may exclude a few verses or portions of a verse from within this range) H Holiness Code (Lev 17-26) or material related to the Holiness Code PG Priestly Grundschrift narrative PS Later supplements to the Priestly narrative LXX Septuagint MT Masoretic Text RP Final Redactor of the Pentateuch iv Chapter 1 1.Introduction Since the classic identification of the Priestly writings in the Pentateuch by Theodore Nöldeke,1 debate has ensued over the extent and purpose of these Priestly writings. According to the view popularized in the 19th century by August Kloster- mann, Abraham Kuenen, and Julius Wellhausen, the Holiness Code (H = Lev 17-26) was the earliest Priestly literature, followed by the Priestly narrative PG (Grund- schrift), to which various laws were added as supplements labeled PS.2 This view was reversed in the 20th century by Karl Elliger, Israel Knohl, and Jacob Milgrom, who argued that the Holiness Code post-dates the Priestly narrative.3 Still other scholars, following David Hoffmann and Bernardus Eerdmans from the 19th century, reject the distinctions between H, PG, and PS, and contend for a unified understanding of the Priestly literature, as proposed recently by Erhard Blum and Andreas Ruwe.4 These different understandings of the Priestly literature revolve around a few unresolved questions. There is no agreement as to what constitutes the purpose and ending of the Priestly narrative PG, especially whether its goal is the establishment of 1 Theodore Nöldeke, Untersuchungen zur Kritik des Alten Testaments (Kiel: Schwers, 1869), 143-44. 2 August Klostermann,"Ezechiel und das Heiligkeitsgesetz," ZLTK 38 (1877): 401-445; Abraham Kuenen, Historisch-Kritisch Onderzoek naar het ontstaan en de verzameling van de Boeken des Ouden Verbonds (3 vols.; Leiden: 1861-65; English translation: An Historico-Critical Inquiry into the Origin and Composition of the Hexateuch [vol. 1, 2nd ed., trans. P. Wicksteed; London: MacMillan, 1886]); Julius Wellhausen, Die Composition des Hexateuchs und der historischen Bücher des Alten Testaments (4th ed.; Berlin: de Gruyter, 1963); Prolegomena zur Geschichte Israels (2nd ed.; Berlin: G. Reimer, 1883). 3 Karl Elliger, Leviticus (HAT 4; Tübingen: Mohr Siebeck, 1966), 14-20; Israel Knohl, The Sanctuary of Silence (Winona Lake, Ind.: Eisenbrauns, 1995); Jacob Milgrom, Leviticus 1-16 (AB 3A; New Haven: Yale University Press, 1998), 13-15, 61-63; Leviticus 17-22 (AB 3B; New York: Doubleday, 2000), 1349-55. 4 David Hoffmann, Das Buch Leviticus (vol 2.; Berlin: M. Poppelauer, 1906), 1-8; Bernardus Eerdmans, Alttestamentliche Studien IV: Das Buch Leviticus (Giessen: Töpelmann, 1912), 84-86; Erhard Blum, Studien zur Komposition des Pentateuch (BZAW 189; Berlin: de Gruyter, 1990); Andreas Ruwe, 'Heiligkeitsgesetz' und 'Priesterschrift' (FAT 26; Tübingen: Mohr Siebeck, 1999). 1 the cult at Sinai, or the occupation of the promised land.5 Correspondingly, how much legislative material is retained in the original PG is also a matter of debate that de- pends on how the purpose of the narrative is viewed. With regards to the Holiness Code, the question of the internal development of the laws of Lev 17-26 and how these laws relate to the Priestly narratives and texts outside of Lev 17-26 such as Exod 6:2-8; 29:43-46 that evince the same style and theology as Lev 17-26 remains a mat- ter of debate. Was Lev 17-26 an originally independent law code inserted into the Priestly Sinai narrative as Wellhausen argued?6 Or is it a redactional supplement me- diating the laws of the Book of the Covenant, Deuteronomy, and other Priestly laws?7 Are the texts outside of Lev 17-26 that evince the formal and theological characteris- tics of Lev 17-26, such as Exod 6:2-8; 29:43-46, to be considered H texts,8 or are these P texts that H has imitated in Lev 17-26? What are valid criteria for determining what is H material outside of Lev 17-26? This study will consider these problems through an analysis of the Priestly texts in Exodus and how they relate to the Holiness Code in Lev 17-26. It has long been noted that key Priestly texts in Exodus such as the revelation of the name YHWH and the covenant promises in Exod 6:2-8 and its continuation in the establish- ment of the tabernacle and the presence of God promised in 29:43-46 evince linguistic and theological parallels to the Holiness Code in Lev 17-26. Particularly these texts 5 Suggestions for the end of PG range from Exod 29:45-46; 40; Lev 8-9, 16, to Deut 34 and Joshua. For an overview of recent proposals, see Christian Frevel, Mit Blick auf das Land die Schöpfung Erinnern: Zum Ende der Priestergrundschrift (HBS 23; Freiburg: Herder, 2000), and Erich Zenger, "Das priesters(schrift)liche Werk (P)," in Einleitung in das Alte Testament (ed. E. Zenger u.a.; 8th ed.; Stuttgart: Kohlhammer, 2008): 193-209. 6 So recently Klaus Grünwaldt, Das Heiligkeitsgesetz Leviticus 17-26: Ursprüngliche Gestalt, Tradition, und Theologie (BZAW 271; Berlin: de Gruyter, 1999). 7 Recently Eckart Otto, "Innerbiblische Exegese im Heiligkeitsgesetz Levitikus 17-26," in Levitikus als Buch (ed. H-J. Fabry and H-W. Jüngling, BBB 119; Berlin: Philo, 1999), 125-196; Theologische Ethik des Alten Testaments (ThW 3/2; Stuttgart: Kohlhammer, 1994), 233-256; Christophe Nihan, From Priestly Torah to Pentateuch (FAT 25; Tübingen: Mohr Siebeck, 2007). 8 So Knohl, Sanctuary of Silence, 104-105; Milgrom, Leviticus 17-22, 1337-1344. 2 are closely linked to the characteristic features of H: divine address in first person, the refrain "I am YHWH," the covenant promise of YHWH and the identification of Is- rael as the people of YHWH, the Exodus formula, the presence of YHWH dwelling among Israel, demand for holiness, and continuation of the promises and blessings initiated in the Priestly creation account.9 This characteristic H material in Lev 17-26 structures the legislation into a law code, and situates the H legislation into the setting of the Priestly narratives at Sinai between the Exodus and entrance into the promised land, where it functions as the parenetic conclusion to the Sinai Torah.10 As I will ar- gue as the thesis of this study, the foundational Priestly texts in Exod 6:2-8; 29:43-46, and along with them the remaining Priestly narratives in Exodus that are considered as belonging to this same narrative sequence and typically assigned to PG are of the same H strata as the characteristic H material in Lev 17-26, and thus the main Priestly narrative texts in Exodus are to be assigned to H.
Recommended publications
  • A Life of Holiness a D’Var Torah on Parashat K’Doshim (Leviticus 19:1 – 20:27) by Sarah B

    A Life of Holiness a D’Var Torah on Parashat K’Doshim (Leviticus 19:1 – 20:27) by Sarah B

    A Life of Holiness A D’var Torah on Parashat K’doshim (Leviticus 19:1 – 20:27) By Sarah B. Schweitz “K’doshim tih’yu ki kadosh ani Adonai Eloheichem.” “You shall be holy for I, Adonai, your God, am holy.” Greek translators named the third book of the Torah “Leuitikon,” and the Latin name “Leviticus” was adopted.1 Called Vayikra (“and He called”) in Hebrew, Leviticus is the core of the five Books of Moses and contains some of the most important passages of the Bible. Much of Leviticus is devoted to matters such as instructions for sacrifice and rules of ritual defilement and purification. After the destruction of the Temple in 70 CE, the laws of sacrifice no longer functioned;2 sacrifices were abandoned and later replaced by prayer. At the center of Leviticus is Parashat K’doshim. The first 19 verses of Parashat K’doshim are known as the Holiness Code (K’doshim), a tower of spirit and morality among religious writings of any generation. K’doshim is equal in importance to the Ten Commandments and worthy of being read aloud on Shabbat and Yom Kippur afternoon in order to teach us how to behave. The Hebrew root of K’doshim is Kadosh, which we translate as “holy,” but which embodies the idea of a spiritual separation between divine perfection and human imperfection.3 Some derivatives of Kadosh are4: Kodesh – “holiness” Kiddush – “sanctification,” applied to hallowing the Sabbath and Festivals over a cup of wine K’dushah – “holiness,” “sanctity,” or “sanctification,” as used for a series of liturgical responses Kadosh – “holy” K’doshim – “holy beings” Kiddushin – “betrothal” or formal engagement Mikdash – a place of worship Kodesh Kodashim – the innermost shrine of the Temple; the Holy of Holies 1 “Introducing Leviticus,” a commentary by Rabbi Bernard J.
  • THE PRIESTLY COVENANT – Session Five

    THE PRIESTLY COVENANT – Session Five

    THE COVENANT: A Lenten Journey Curriculum THE PRIESTLY COVENANT – Session Five Leader’s Opening Remarks Our covenant journey has taken us to Eden, where a broken promise activates the genesis of redemption. Next, we went by boat with Noah, where God re-created the world as the stage upon which the story of God’s grace and redemption would play out. Then despite Abraham and Sarah’s shortcomings, God used them to secure the innumerable seed of blessing that God had in store for the world. Last week, we made a turn as we Laws, or standards that God would set to define how one should live in relationship with God and with others. 57 THE COVENANT: A Lenten Journey Curriculum Today, we will look again at Moses and this time, also his brother, Aaron, his nephew, Eleazar, and Eleazar’s son, Phinehas. This journey will reveal the importance of succession. The priestly covenant is a covenant of peace. But it starts out as anything but peaceful… Remember Moses’ reluctance to do what God had for him? He stuttered, and insisted that he wasn’t capable of doing all that God was calling him to do. So, God relented and gave Moses his brother, Aaron as an assurance that Moses had all that was needed to help free the Israelites from Pharaoh. A series of plagues and the death of Pharaoh’s son later, and Moses, Aaron, and all of the Israelites, crossed the Red Sea, and the enemy was defeated! But it still was not peaceful! 58 THE COVENANT: A Lenten Journey Curriculum The Israelites received the law, but the idolatry of Israel angered God and God denied the Israelites the peace that God had for them.
  • Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The

    Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The

    Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.
  • Copyright © 2016 Matthew Habib Emadi All Rights Reserved. The

    Copyright © 2016 Matthew Habib Emadi All Rights Reserved. The

    Copyright © 2016 Matthew Habib Emadi All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Matthew Habib Emadi May 2016 APPROVAL SHEET THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi Read and Approved by: __________________________________________ James M. Hamilton (Chair) __________________________________________ Peter J. Gentry __________________________________________ Brian J. Vickers Date______________________________ To my wife, Brittany, who is wonderfully patient, encouraging, faithful, and loving To our children, Elijah, Jeremiah, Aliyah, and Josiah, may you be as a kingdom and priests to our God (Rev 5:10) TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ............................................................................................ ix LIST OF TABLES ............................................................................................................ xii PREFACE ........................................................................................................................ xiii Chapter 1. INTRODUCTION ................................................................................................
  • Concept in Ancient Israel As Depicted in Deuteronomistic

    Concept in Ancient Israel As Depicted in Deuteronomistic

    BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY ___________________________ OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 i BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY BY OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 OND,(Bida) Dip.Th, Dip.RS, B.A.HONS, M.A. (Ibadan) A Thesis in the Department of Religious Studies, Submitted to the Faculty of Arts in partial fulfilment of the requirement for the Degree of DOCTOR OF PHILOSOPHY of the UNIVERSITY OF ÌBÀDÀN UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 ii Abstract Berith, a concept similar to ìmùlè ̣ among the Ègbạ́ -Yorùbá of South-Western Nigeria, is a pact ratified by oath, binding two or more parties in a relationship of moral commitment to certain stipulations. It was used to regulate socio-political and economic life in ancient Israel. Previous studies on Berith have focused on its legal aspect, neglecting its moral basis as a means of effectively regulating and controlling socio-political and economic aspects of human society in ancient Israel and its relevance to the traditional Ègbạ́ -Yorùbá sociocultural context with shared experiences. This study, therefore, examined the effectiveness of berith as a means of regulating socio-political and economic life in ancient Israel as replicated by ìmùlè ̣ among traditional Ègbạ́ -Yorùbá. The work was premised on Manus’ intercultural hermeneutics which relates the Bible to African socio-cultural situations. The historical-critical method was used to analyse relevant texts (2 Kgs.22:8-23:3; Exod.20:22-23:33; Deut.6:1-28:69), taking the Leningrad Codex as the vorlage.
  • Copyright © 2018 Tuck Seon Chung

    Copyright © 2018 Tuck Seon Chung

    Copyright © 2018 Tuck Seon Chung All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. GOD’S EVERLASTING COVENANT WITH PHINEHAS __________________ A Thesis Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Master of Theology __________________ by Tuck Seon Chung May 2018 APPROVAL SHEET GOD’S EVERLASTING COVENANT WITH PHINEHAS Tuck Seon Chung Read and Approved by: __________________________________________ Adam Joseph Howell (Chair) Date______________________________ I dedicate this dissertation to my wife, Slavia Fifi. Thank you for the support, encouragement, and sacrifice that made this degree possible. In all these things we do, we are doing it all for the glory of God. TABLE OF CONTENTS Page List of Abbreviations ........................................................................................................ vii List of Tables and figures ................................................................................................ viii PREFACE .......................................................................................................................... ix Chapter 1. INTRODUCTION ..................................................................................................1 Hypothesis ...........................................................................................................2
  • The Irrevocable View of the Phinehasian Covenant in Light of the Davidic Covenant

    The Irrevocable View of the Phinehasian Covenant in Light of the Davidic Covenant

    THE IRREVOCABLE VIEW OF THE PHINEHASIAN COVENANT IN LIGHT OF THE DAVIDIC COVENANT Tuck Seon Chung** Abstract: One may easily have the impression that the promise of an everlasting covenant with Phinehas in Numbers 25:13 has been reached under the Sinai covenant. On closer examination of the question, however, general agreement in fact counts for little. Rather, most of the questions on this point appear to be still open. This article re-examines the efficacy of the Phinehasian covenant by comparing parallelly with the Davidic covenant as to show that the covenant carries the same weight as the Davidic covenant. This paper emphasis on God’s everlasting covenant with Phinehas is unconditional that should not be taken as a bilateral covenant under the Sinai covenant. Thus, how did Christ Jesus fulfill this Phinehasian covenant as the culmination of the covenant promise is worth for a further investigation. Key words: Phinehasian covenant, Sinai covenant, Davidic covenant, Numbers Abstrak: Orang mudah mendapatkan kesan bahwa janji kovenan kekal dengan Pinehas dalam Bilangan 25:13 telah digenapi dalam kerangka kovenan Sinai. Namun, melalui penyelidikan yang lebih mendalam, fakta-fakta yang mendukung ternyata sedikit. Sebaliknya, kebanyakan pertanyaan terhadap titik ini nampak masih terbuka. Artikel ini memeriksa kembali kekuatan kovenan Pinehas dengan cara membandingkannya parallel dengan kovenan Daud. Ia memandang bahwa kovenan kekal Allah dengan Daud adalah tidak This article is an excerpt of author’s thesis “God’s Everlasting Covenant With Phinehas” presented to the Southern Baptist Theological Seminary for Th. M degree in 2018. Penulis adalah dosen di Sabah Theological Seminary. 180 Jurnal Amanat Agung bersyarat.
  • Priests and Priesthood: Part 1

    Priests and Priesthood: Part 1

    Volume 22 · Number 2 Summer 2018 Priests and Priesthood: Part 1 Vol. 22 • Num. 2 Summer 2018 Priests and Priesthood: Part 1 Stephen J. Wellum 5 Editorial: Reflecting on Priests, Priesthood, and the Glory of Christ G. K. Beale 9 Adam as the First Priest in Eden as the Garden Temple David Schrock 25 Restoring the Image of God: A Corporate-Filial Approach to the “Royal Priesthood” in Exodus 19:6 Byron Wheaton 61 The Church as Heir of Israel’s Vocation as Royal Priesthood Nicholas Perrin 81 Jesus as Priest in the Gospels Paul M. Hoskins 101 Priesthood in the Book of Revelation Book Reviews 119 Editor-in-Chief: R. Albert Mohler, Jr. • Editor: Stephen J. Wellum • Associate Editor: Brian Vickers • Book Review Editor: Jarvis J. Williams • Assistant Editor: Brent E. Parker • Editorial Board: Randy L. Stinson, Hershael York, Adam W. Greenway, Timothy Paul Jones, Kody C. Gibson • Typographer: YooJi Choi • Editorial Office: SBTS Box 832, 2825 Lexington Rd., Louisville, KY 40280, (800) 626- 5525, x 4413 • Editorial E-Mail: [email protected] 3 Editorial: Reflecting on Priests, Priesthood, and the Glory of Christ Stephen J. Wellum Stephen J. Wellum is Professor of Christian Theology at The Southern Baptist Theo- logical Seminary and editor of Southern Baptist Journal of Theology. He received his PhD from Trinity Evangelical Divinity School, and he is the author of numerous essays and articles and the co-author with Peter Gentry of Kingdom through Covenant, 2nd edition (Crossway, 2012, 2018) and God’s Kingdom through God’s Covenants: A Concise Biblical Theology (Crossway, 2015); the co-editor of Progressive Covenantalism (B&H, 2016); the author of God the Son Incarnate: The Doctrine of the Person of Christ (Crossway, 2016) and Christ Alone—The Uniqueness of Jesus as Savior (Zondervan, 2017); and the co-author of Christ from Beginning to End: How the Full Story of Scripture Reveals the Full Glory of Christ (Zondervan, 2018).
  • THE FORBIDDEN ANIMALS in LEVITICUS* Mary Douglas

    THE FORBIDDEN ANIMALS in LEVITICUS* Mary Douglas

    [JSOT 59 (1993) 3-23] THE FORBIDDEN ANIMALS IN LEVITICUS* Mary Douglas 22 Hillway, Highgate, London N6 6QA Introduction An anthropologist hardly needs to apologise for trying a new approach to the dietary laws in Leviticus. For one reason, the various interpretations offered so far are not agreed. For another, these rules are generally interpreted as rules of purity, whereas they are unlike any purity rules in the anthropological record. Third, the explanations offered in the book itself are ignored, for lack of interest in its rhetorical structure. A general lack of interest in the priestly work may be attributed to a long-established anticlerical tradition, which puts the priests in an unfavourable light compared with the prophets. The editors of Leviticus have the reputation of being engrossed by themes of material, especially bodily, defilement. This has entered into some of the comparisons between the priestly tradition and that of the prophets, the former being regarded as desiccated bureaucrats of religion, obsessed with material definitions of impurity, and the latter concerned with nobler spiritual teachings. The priests were evidently so focused on externals that they transformed the religion from what it was in the eyes of the prophets. Isaiah 1.10-17 is a natural point at which to divide the two alleged­ ly opposed modes of religious thought. The prophet delivers the mes­ sage that the sinful nation has forsaken the Lord, thus he (the Lord) does not want their 'vain offerings'; he rejects their burnt offerings and prayers, because their hands are full of blood (Isa. 1.15-16).
  • The Perfect Priest: an Examination of Leviticus 21:17-23 Jared Wilson George Fox University

    The Perfect Priest: an Examination of Leviticus 21:17-23 Jared Wilson George Fox University

    Digital Commons @ George Fox University Seminary Masters Theses Seminary 1-1-2013 The perfect priest: an examination of Leviticus 21:17-23 Jared Wilson George Fox University This research is a product of the Master of Arts in Theological Studies (MATS) program at George Fox University. Find out more about the program. Recommended Citation Wilson, Jared, "The perfect priest: an examination of Leviticus 21:17-23" (2013). Seminary Masters Theses. Paper 7. http://digitalcommons.georgefox.edu/seminary_masters/7 This Thesis is brought to you for free and open access by the Seminary at Digital Commons @ George Fox University. It has been accepted for inclusion in Seminary Masters Theses by an authorized administrator of Digital Commons @ George Fox University. GEORGE FOX UNIVERSITY THE PERFECT PRIEST- AN EXAMINATION OF LEVITICUS 21:17-23 A THESIS SUBMITTED TO THE FACULTY OF GEORGE FOX EVANGELICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS (THEOLOGICAL STUDIES) BY JARED WILSON PORTLAND, OREGON FEBRUARY 2013 Copyright © 2013 by Jared Wilson All rights reserved To Courtney, Jeremiah, Micah, Jedidiah, and Adley Contents Preface....................................................................................................................................... iv Abstract ..................................................................................................................................... vi Chapter One .............................................................................................................................
  • GOD SAVES a PEOPLE the EXODUS May 22, 2019 Pope

    GOD SAVES a PEOPLE the EXODUS May 22, 2019 Pope

    GOD SAVES A PEOPLE THE EXODUS May 22, 2019 Pope Damasus requested Jerome to revise the Latin translation of the Four Gospels. Jerome did not give a new translation but revised the Latin text in accordance with Greek MSS. In 383 Jerome also revised the Psalter according to the Septuagint. In 387 Jerome became interested in the Hexapla of Origen. He revised the Latin text of the Old Testament according to the Hexaplarian Septuagint. In 390 he translated the Old Testament directly from the Hebrew (took sixteen years). Modern Vulgate is composed of the following parts – Gospels were revised according to the original Greek. Other books of the Old Testament were probably revised but no clear documentation about it. Proto-canonical books (except the Psalter) were directly from the Hebrew. Deutero-canonical books – Tobias and Judith were from the Aramaic. Wisdom, Ecclesiasticus, Baruch, and Maccabees I and II remained from the Septuagint. Additions in Daniel were from Theodotion and those of Esther were from the Septuagint. ______________________________________________________________________________ Four major theological themes in Exodus 1) Liberation (Exodus 1-15) Social transformation occurs through the intentionality of a new God. 2) Law (Exodus 19-23) Announcement of the will of God affects all aspects of their personal and public life. God who liberates does not limit himself to religious matters. Ten Commandments come directly from the mouth of God. All the rest of the laws in Exodus are given by Moses (designated mediator). Israel devises a stable arrangement to follow the will of God and his purpose. 3) New Covenant (Exodus 32-34) Proclamation of the Law leads to the making of a new or renewed covenant.
  • A Tentative Codification of the Old Testament Laws

    A Tentative Codification of the Old Testament Laws

    YALE LAW JOURNAL. A TENTATIVE CODIFICATION OF THE OLD TESTAMENT LAWS. The Old Testament laws in their present form are a confusing labyrinth in which the modern reader who dares to enter is quick- ly lost. Civil, criminal, constitutional, humane and ceremonial regulations are mingled together with only an occasional attempt at systematic classification. Primitive and very late laws are also grouped together without distinction, so that it is almost impossible to trace the historical development of a given institution. The in- evitable result is that this large and exceedingly important legal lit- erature is practically a terra incognita to most -students of law and religion. The prevailing confusion is primarily due to the fact that these laws come from the East, where systematic arrangement is the exception rather than the rule. The -successive re-editing of the Old Testament books in which they are found has also increased the disorder. It is perfectly obvious, therefore, that before the Old Testament laws can be intelligently read and utilized by mod- em western readers, they must be systematically codified, (i) logi- cally, according to subject matter, and (2) chronologically, within each group. so that the enactments and usages of successive peri- ods can be studied in their true historical order. The work of logical, scientific classification is here especially difficult, since the Old Testament laws in their origin, character and aims, are fundamentally different from the codes with which we are to-day familiar. In many cases the Israelitish laws do not fit into any of the modern systems cf codification, all of which are derived from Roman sources.