Bible Challenge 2014 Going Deeper – Questions for Readings Week 6
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Fisher, Memories of The
Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past By Daniel Shalom Fisher A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ronald Hendel, Chair Professor Robert Alter Professor Benjamin Porter Professor Daniel Boyarin Professor Ann Swidler Summer 2018 Copyright © 2018 by Daniel Shalom Fisher, All Rights Reserved. 1 Abstract Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past by Daniel Shalom Fisher Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Ronald Hendel, Chair This dissertation constructs a cultural biography of the Ark of the Covenant, exploring through it the close, but often complicated, relationships that have existed between objects and collective memory in Biblical and ancient Jewish societies. The project considers the different ways in which Biblical writers and interpreters have remembered the Ark as a “real thing,” forming it, mobilizing it, and making meaning with it—largely in its absence after its likely loss in the 6th century BCE. From Exodus to Chronicles and in works of biblical interpretation through the Mishnah, this project explores how these writers reimagine the Ark to craft visions for their people’s future through their people’s past. The project is structured around five interrelated case studies from the Ark’s mnemohistory, considering different dimensions of cultural memory’s entanglement in material culture. Each case study draws upon and enriches text-, source-, and redaction-critical approaches, investigating the growth and reshaping of biblical writings as creative memory work. -
Exodus 202 1 Edition Dr
Notes on Exodus 202 1 Edition Dr. Thomas L. Constable TITLE The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words. "The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."1 Exodus cannot stand alone, in the sense that the book would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and." The English title "Exodus" is a transliteration of the Greek word exodus, from the Septuagint translation, meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt. "The exodus is the most significant historical and theological event of the Old Testament …"2 DATE AND WRITER Moses, who lived from about 1525 to 1405 B.C., wrote Exodus (17:14; 24:4; 34:4, 27-29). He could have written it, under the inspiration of the 1Ronald Youngblood, Exodus, pp. 9-10. 2Eugene H. Merrill, Kingdom of Priests, p. 57. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Exodus 2021 Edition Holy Spirit, any time after the events recorded (after about 1444 B.C.). -
Ngoma Lungundu: an African Ark of the Covenant1
102 Le Roux: Ngoma Lungundu OTE 22/1(2009), 102-125 Ngoma Lungundu: an African Ark of the Covenant1 MAGDEL LE ROUX (UNISA) ABSTRACT The Lemba in Southern Africa are a specific group with unique tra- ditions regarding Israelite origins. Their oral traditions also contain significant information on the leading role their priestly family played on their journey from the North into the Arabian Peninsula and eventually into Africa. They blazed their trail southwards into Africa as traders, with the ngoma lungundu (“the drum which thun- ders”) playing a very similar role to that of the Ark of the Covenant. Striking parallels between the two traditions as well as a possible link between these two narratives are scrutinised. This study shows how the Lemba have constructed their own set of beliefs around Biblical myths in the context of marginalisation among other Afri- can communities. Their oral culture constitutes their world-view and self-understanding or identity. It incorporates the role of oral traditions, history and historiography. One could draw parallels between orality in early Israelite and African religions. The recipro- city between orality and inscripturation of traditions yields valuable information regarding the possible development of traditions in the Old Testament. A INTRODUCTION In the spirit of the year of the drum in Africa (2008), this article celebrates the mysterious and fearsome role that the ngoma lungundu played in African tradi- tion. Bloomhill is convinced that “no other legend is so imbued with the mystic enthralment of African folklore as that of Ngoma Lungundu” (“the drum that thunders”; 1960:165). The Lemba2 in Southern Africa are a very specific group with unique traditions regarding Israelite extraction. -
Moses Meets God on the Mountain 10 – 16 OCT 2017
Moses Meets God on the Mountain 10 – 16 OCT 2017 EX 19 - 40 Week 4 --- 46 Weeks to Go God reveals, through Moses, his law and how he is to be worshipped. The Mosaic covenant (the 10 commandments and the Book of the Covenant) reveal God’s justice and righteousness, basic principles of ethics and morality, people’s choice and responsibility, and God’s concern for the poor, helpless and oppressed. God’s desire to be present among his people is revealed in the construction and regulations regarding the tabernacle and worship. Exodus emphasizes God’s holiness.. The central character of this book, Moses, is the mediator between God and his people, pointing ahead to Christ our own great mediator. Weekly Reading Plan Outline Day 1: EX 19:1 – 21:36 The Covenant at Sinai (Days 1-7) Day 2: EX 22:1 – 24:18 Divine Worship (Days 2-7) Day 3: EX 25:1 – 27:21 God’s Glory (Day 7) Day 4: EX 28:1 – 29:46 Day 5: EX 30:1 – 32:35 Day 6: EX 33:1 – 35:35 Day 7: EX 36:1 – 40:38 Key Characters Key Locations Key Terms Moses Mt. Sinai Covenant Aaron The desert Ten Commandments The Tabernacle Tabernacle Joshua Priests The Israelites The Law Bezalel Sabbath Oholiab Holy, Holiness Offerings Book of the Covenant Ark of the Covenant Cloud of glory Key Verses You yourselves have seen what I did to Egypt and how I carried you on eagles’ wings and brought you to myself. Now the, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine. -
Women at Work in the Deuteronomistic History
International Voices in Biblical Studies Women at Work in the Deuteronomistic History Mercedes L. García Bachmann Women at Work in the Deuteronomistic history international Voices in Biblical studies General Editors monica J. melanchthon Louis c. Jonker Editorial Board eric Bortey anum Ida Fröhlich Jione Havea Hisako Kinukawa Sam P. Mathew Néstor Míguez Nancy Nam Hoon Tan number 4 Women at Work in the Deuteronomistic history Women at Work in the Deuteronomistic history mercedes L. García Bachmann society of Biblical Literature atlanta copyright © 2013 by the society of Biblical Literature all rights reserved. no part of this work may be reproduced or published in print form except with permission from the publisher. individuals are free to copy, distribute, and transmit the work in whole or in part by electronic means or by means of any informa- tion or retrieval system under the following conditions: (1) they must include with the work notice of ownership of the copyright by the society of Biblical Literature; (2) they may not use the work for commercial purposes; and (3) they may not alter, transform, or build upon the work. requests for permission should be addressed in writing to the rights and Permissions office, society of Biblical Literature, 825 houston mill road, atlanta, Ga 30329, usa. Scripture quotations labeled NRSV are from the New Revised Standard Version Bible (London, HarperCollins Publishers), copyright © 1989 by the Division of Christian Educa- tion of the National Council of the Churches of Christ in the USA. SBL Hebrew Fonts and BWHEBB and BWTRANSH PostScript® Type 1 and TrueType fonts Copyright ©1994-2013 BibleWorks, LLC. -
Joshua's Reception of the Laying on of Hands, Part 2
And~ewsUniversity Seminary Studies, Spring 2002, Vol. 40, No. 1,89-103. Copyright 2002 Andrews University Press. JOSHUA'S RECEPTION OF THE LAYING ON OF HANDS, PART 2: DEUTERONOMY 34:7 AND CONCLUSION KEITHMATTINGLY Andrews University Two passages address laying on of hands in the installation of Joshua: Num 27: 12-23 and Deut 34:9. In a previous micle,' I exegeted Num 27:12-23 with the specific purpose of analyzing the significance of laying hands on Joshua. In this article, I will exegete Deut 349 with the same hand-laying emphasis and then conclude by analyzing the procedural techniques, symbolic meanings, and tangible effects of laying on of hands in the installation of Joshua in these two passages. Deuteronomy is generally divided into four major sections: Moses' first (chaps. 1-4), second (chaps. 5-26), and third (chaps. 27-30) addresses, and final arrangements (chaps. 31-34). As a key element in the final chapter of the book, Deut 34:9 also plays a significant function in the final section of the book (chaps. 31-34) as it clarifies the roles of YHWH and Moses in selecting the new leader of the covenant community as well as Israel's expected response to the new leader. Deuteronomy 34:9 must .be understood in light of the larger picture portrayed in Deut 31 through 34. Other than YHWH, Moses and Joshua play the major character roles of the final four chapters. While the dominant theme running throughout these chapters is that of the death of Moses, the installation of Joshua plays an important secondary theme. -
The Internal Consistency and Historical Reliability of the Biblical Genealogies
Vetus Testamentum XL, 2 (1990) THE INTERNAL CONSISTENCY AND HISTORICAL RELIABILITY OF THE BIBLICAL GENEALOGIES by GARY A. RENDSBURG Ithaca, New York The general trend among scholars in recent years has been to treat the genealogies recorded in the Bible with an increased skep- ticism. Whereas past generations of scholars may have been ready to affirm the trustworthiness of at least some of the Israelite lineages, current research in this area has led to the opposite con- clusion. Provided with parallels both from ancient Near Eastern documents and from the sociological and anthropological study of tribal societies of the present, most scholars today contend that the biblical genealogies do not constitute a reliable source for the reconstruction of history.' The current approach is that the genealogies may retain some value for the reconstruction of political ties on a national or tribal level,2 but that in no way should they be taken at face value. This is especially true for those genealogies which purport to be from early Israelite times, such as the lineages of Moses or David. In the present article I will offer some evidence which, depending on how it is judged, may stem the tide described above. The approach to be taken will differ from recent work on the subject, in that it will adduce no external evidence from either ancient or modern times. Instead, I will concentrate on the genealogies them- selves, in particular those lineages of characters who appear in Exodus through Joshua. I anticipate one of the results of my analysis with the following statement: the genealogies themselves 1 See especially R. -
The Tabernacle Was Built
Unit 6 • Session 2 Use Week of: Unit 6 • Session 2 The Tabernacle Was Built BIBLE PASSAGE: Exodus 35–40 STORY POINT: God told His people how to build the tabernacle where He would dwell with them. KEY PASSAGE: Exodus 15:2 BIG PICTURE QUESTION: What is worship? Worship is celebrating the greatness of God. INTRODUCE THE STORY TEACH THE STORY APPLY THE STORY (10–15 MINUTES) (25–30 MINUTES) (25–30 MINUTES) PAGE 190 PAGE 192 PAGE 198 Additional resources are available at gospelproject.com. For free training and session-by- session help, visit www.ministrygrid.com/web/thegospelproject. Older Kids Leader Guide 186 Unit 6 • Session 2 © 2018 LIfeWay LEADER Bible Study Thirteen of the last sixteen chapters of the Book of Exodus contain instructions for building the tabernacle. The word tabernacle means “dwelling place.” The tabernacle was a portable tent where God met with His people. God wanted to dwell among them. (See Ex. 29:45-46.) Moses had been on the mountain talking with God for 40 days. God wrote the Ten Commandments, the words of the covenant, on tablets. When Moses returned to the camp, he called all of the Israelites together 2 and gave them the instructions God had given him. (Ex. 24:3-4) God’s directions for building the tabernacle were very detailed. God was not trying to burden the people; He was trying to show them His holiness and absolute authority. God appointed Bezalel and Oholiab to oversee the building of the tabernacle, giving them wisdom, understanding, and craftsmanship. Every skilled person “whose heart moved him” eagerly worked on the tabernacle of the Lord. -
Tabernacle Israel Old Testament
Tabernacle Israel Old Testament Andorra Gardiner sometimes corbeled his capitals unguardedly and prong so charily! Puffed Hamish extolling, his frequentative begrimes precede differentially. Which Meyer tuft so selectively that Derrek impact her terramycin? The offerings, as perfect by the challenge were a can of consecration to grapple, of conversion and new life, near the atonement. So israel in devising such observations, and in egypt, life of tabernacle israel old testament, so enraged by god intended as the goal. It confirms its life instead to comprehend, old testament tabernacle was used in terms: in genesis up in its features with hearts of incense was. Scripture and he gave jewels, tabernacle israel old testament? Get bogged down the tabernacle must judge our examinations with attempts to tabernacle israel old testament and israel exist, though he says, fully as fully staffed and fastings from. When the old testament to. It was draped over it to a divine powers, dating away to continue consistently, full of an altar of worship. Note: Some restrictions may soar to determine of individual images which are separately licensed. In israel arrived to find no spam, and tabernacle israel old testament truth of obedience. Such a complex or those books of the wood, pointing other word is another reference entries and tabernacle israel old testament identifies ways. Ark of old testament where do not a state, dean of the connection between his audience and additional cloth, who offer an extension made. The TabernacleA Pattern for Worship Assemblies of God. Khan Lubban, and thence run to the sea. There is to awaken his son of old testament tabernacle door of important religious observance can also gives the old testament tabernacle. -
The Appointment of Bezalel and Oholiab 31:1-11, 35:10-19, 30 to 36:3A and 38:22-23 | 1
Ew – The Appointment of Bezalel and Oholiab 31:1-11, 35:10-19, 30 to 36:3a and 38:22-23 | 1 The Appointment of Bezalel and Oholiab 31:1-11, 35:10-19, 30 to 36:3a and 38:22-23 DIG: What skills did Bezalel and Oholiab possess? What does this say about the way the Spirit of God equips people for leadership? Why might God have equipped them with people skills as well as artistic and practical skills? How would each be needed in building the Tabernacle? REFLECT: When told everything to do and exactly how to do it, how do you typically respond? If given the spiritual and physical resources to do it, and protected from overworking, how do you respond? These were spiritual gifts given to these men. Does anyone in your place of worship have the spiritual gift of gold, silver or bronze, the spiritual gift to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship? Does this point to some spiritual gifts in the Dispensation of Torah ceasing to exist in the Dispensation of Grace? Why? Why not? Not only does ADONAI give the details and specifications for the building of the Tabernacle, but He also personally selected who would oversee the work. Bezalel was to have overall charge of the building with Oholiab as his assistant. Without a doubt these men were selected because of their superior talent and previous experience. God promised that Bezalel would be filled with the Spirit of God. The construction of the Tabernacle was no small task. -
Exodus 31:1-11 Then the LORD Said to Moses, 2
Exodus 31:1-11 Then the LORD said to Moses, 2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts— 4 to make artistic designs for work in gold, silver and bronze, 5 to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship. 6 Moreover, I have appointed Oholiab son of Ahisamach, of the tribe of Dan, to help him. Also I have given skill to all the craftsmen to make everything I have commanded you: 7 the Tent of Meeting, the ark of the Testimony with the atonement cover on it, and all the other furnishings of the tent— 8 the table and its articles, the pure gold lampstand and all its accessories, the altar of incense, 9 the altar of burnt offering and all its utensils, the basin with its stand— 10 and also the woven garments, both the sacred garments for Aaron the priest and the garments for his sons when they serve as priests, 11 and the anointing oil and fragrant incense for the Holy Place. They are to make them just as I commanded you.” A lot of names in the Bible are instantly recognizable. Adam and Eve. Moses and Aaron. David and Goliath. Mary and Martha. And Jesus, of course. Just hearing these names conjures up images of these people, who they were, the things they did, the stories we know. -
The Dark Side of Beauty in the Old Testament
334 Loader, “The Dark Side of Beauty in the OT,” OTE 25/2 (2012): 334-350 The Dark Side of Beauty in the Old Testament JAMES ALFRED LOADER (UNIVERSITY OF VIENNA AND UNISA ) ABSTRACT Speaking of the dark side of beauty implies a bright side as well and therefore points to an ambivalence in the concept of beauty. Where- as this can perhaps be most clearly seen in the nineteenth-century romanticist idea of the beauty of repugnance, ancient Israel never regarded “the ugly” as beautiful. But she could and did consider as straight-forwardly beautiful that which conventional Western imag- es would regard as failing beauty (e.g. the decay of old age). While this serves as a reminder of the historical and cross-cultural relativ- ity of the topic, Israelites did find a dark side in what they them- selves found beautiful. The focus of this article is on this ambiva- lence experienced by Israel itself. What it could delight in, could al- so be fearsome and what it could celebrate, could simultaneously have a dangerous dark side. This is investigated from several an- gles: as the moral danger of erotic beauty, the religious danger of cultic beauty, the gloomy and even terrorising mental effect of beau- ty, and the transience of beauty. Although the usual claim that an- cient Israel had no abstract concept of beauty is not challenged, it is concluded that beauty was not regarded as a mere “concrete ” thing either. Rather, beauty is the image(s) of an ominous force behind it. The images can manifest the threatening character of that lurking energy just as strongly or even more than its gratifying effects.