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HEPTADIC VERBAL PATTERNS in the SOLOMON NARRATIVE of 1 KINGS 1–11 John A
HEPTADIC VERBAL PATTERNS IN THE SOLOMON NARRATIVE OF 1 KINGS 1–11 John A. Davies Summary The narrative in 1 Kings 1–11 makes use of the literary device of sevenfold lists of items and sevenfold recurrences of Hebrew words and phrases. These heptadic patterns may contribute to the cohesion and sense of completeness of both the constituent pericopes and the narrative as a whole, enhancing the readerly experience. They may also serve to reinforce the creational symbolism of the Solomon narrative and in particular that of the description of the temple and its dedication. 1. Introduction One of the features of Hebrew narrative that deserves closer attention is the use (consciously or subconsciously) of numeric patterning at various levels. In narratives, there is, for example, frequently a threefold sequence, the so-called ‘Rule of Three’1 (Samuel’s three divine calls: 1 Samuel 3:8; three pourings of water into Elijah’s altar trench: 1 Kings 18:34; three successive companies of troops sent to Elijah: 2 Kings 1:13), or tens (ten divine speech acts in Genesis 1; ten generations from Adam to Noah, and from Noah to Abram; ten toledot [‘family accounts’] in Genesis). One of the numbers long recognised as holding a particular fascination for the biblical writers (and in this they were not alone in the ancient world) is the number seven. Seven 1 Vladimir Propp, Morphology of the Folktale (rev. edn; Austin: University of Texas Press, 1968; tr. from Russian, 1928): 74; Christopher Booker, The Seven Basic Plots of Literature: Why We Tell Stories (London: Continuum, 2004): 229-35; Richard D. -
The Judges TP45
LEADER’S GUIDE BIBLE STORYLINE 4th- 5th Q5 Why Did God Use Judges? PursueGODkids.org Lesson Overview Big Idea In today’s lesson, we’re talking about a sad time in Israel’s history. In previous God sent judges to save the lessons, we’ve learned how God rescued the Israelites from slavery and Israelites. performed many miracles to get them safely to the Promised Land. Well, they finally got to the Promised Land, and all was great, until the people forgot Key Question about God. Even though God had given them land, other people were living Why did the people forget there, too. These people didn’t know God and they did terrible things. Over about God? time, this way of life started to rub off on the Israelites! God’s people started doing terrible things, too, and they stopped listening to God. So, to get their Memory Verse attention, God would send nations to conquer the Israelites. The Israelites Judges 2:16 “Then the Lord would cry out to God for help and then God would send a judge to save raised up judges to rescue the them. Now, a judge at this time wasn’t a judge like we know today. A judge Israelites from their attackers.” was like a political or military leader who God would raise up to defeat the enemy. With every victory, the people would remember God. But, then they would go back to their bad choices, get attacked, cry out to God and God would send a judge to save them. Here’s the point. -
The New 'Ain Dara Temple: Closest Solomonic Parallel1
The New ‘Ain Dara Temple: Closest Solomonic Parallel1 By John Monson A stunning parallel to Solomon’s Temple has been discovered in northern Syria. The temple at ‘Ain Dara has far more in common with the Jerusalem Temple described in the Book of Kings than any other known building. Yet the newly excavated temple has received almost no attention in this country, at least partially because the impressive excavation report, published a decade ago, was written in German by a Syrian scholar and archaeologist. For centuries, readers of the Bible have tried to envision Solomon’s glorious Jerusalem Temple, dedicated to the Israelite God, Yahweh. Nothing of Solomon’s Temple remains today; the Babylonians destroyed it utterly in 586 B.C.E. And the vivid Biblical descriptions are of limited help in reconstructing the building: Simply too many architectural terms have lost their meaning over the ensuing centuries, and too many details are absent from the text. Slowly, however, archaeologists are beginning to fill in the gaps in our knowledge of Solomon’s building project. For years, pride of place went to the temple at Tell Ta‘yinat, also in northern Syria. When it was discovered in 1936, the Tell Ta‘yinat temple, unlike the ‘Ain Dara temple, caused a sensation because of its similarities to Solomon’s Temple. Yet the ‘Ain Dara temple is closer in time to Solomon’s Temple by about a century (it is, in fact, essentially contemporaneous), is much closer in size to Solomon’s Temple than the smaller Tell Ta‘yinat temple, has several features found in Solomon’s Temple but not in the Tell Ta‘yinat temple, and is far better preserved than the Tell Ta‘yinat temple. -
A Theological Reading of the Gideon-Abimelech Narrative
YAHWEH vERsus BAALISM A THEOLOGICAL READING OF THE GIDEON-ABIMELECH NARRATIVE WOLFGANG BLUEDORN A thesis submitted to Cheltenham and Gloucester College of Higher Education in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts & Humanities April 1999 ABSTRACT This study attemptsto describethe contribution of the Abimelech narrative for the theologyof Judges.It is claimedthat the Gideonnarrative and the Abimelechnarrative need to be viewed as one narrative that focuseson the demonstrationof YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstracttheological theme becomesnarratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges,anticipates a theological narrative to demonstrate that YHWH is god. YHwH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandonedYHwH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representativeof Baalism specifies the defined theme by proposing that whichever god demonstrateshis divine power shall be recognised as god. The following episodesof the battle against the Midianites contrast Gideon's inadequateresources with his selfish attempt to be honoured for the victory, assignthe victory to YHWH,who remains in control and who thus demonstrateshis divine power, and show that Baal is not presentin the narrative. -
Bible Chronology of the Old Testament the Following Chronological List Is Adapted from the Chronological Bible
Old Testament Overview The Christian Bible is divided into two parts: the Old Testament and the New Testament. The word “testament” can also be translated as “covenant” or “relationship.” The Old Testament describes God’s covenant of law with the people of Israel. The New Testament describes God’s covenant of grace through Jesus Christ. When we accept Jesus as our Savior and Lord, we enter into a new relationship with God. Christians believe that ALL Scripture is “God-breathed.” God’s Word speaks to our lives, revealing God’s nature. The Lord desires to be in relationship with His people. By studying the Bible, we discover how to enter into right relationship with God. We also learn how Christians are called to live in God’s kingdom. The Old Testament is also called the Hebrew Bible. Jewish theologians use the Hebrew word “Tanakh.” The term describes the three divisions of the Old Testament: the Law (Torah), the Prophets (Nevi’im), and the Writings (Ketuvim). “Tanakh” is composed of the first letters of each section. The Law in Hebrew is “Torah” which literally means “teaching.” In the Greek language, it is known as the Pentateuch. It comprises the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. This section contains the stories of Creation, the patriarchs and matriarchs, the exodus from Egypt, and the giving of God’s Law, including the Ten Commandments. The Prophets cover Israel’s history from the time the Jews entered the Promised Land of Israel until the Babylonian captivity of Judah. -
The 12 Judges of Israel STUDIES Studying the History and Culture of the Time
PAGE 1 1 SAMUEL Get Wisdom BIBLE The 12 Judges of Israel STUDIES Studying the history and culture of the time Judge Description Reference 1. OTHNIEL (JUDAH) The nephew and son-in-law of Caleb, and son of Kenaz, Joshua 15:13-17 Son of Kenaz, a Gentile convert Gentile Kenizzite converts who joined the tribe of Judges 1:9-21; 3:1-11 of the Exodus generation and Judah. He became the first warrior-judge of Israel and 1 Chronicles 4:13 younger brother of Caleb. delivered Israel from the oppression of the Edomites. 2. EHUD (BENJAMIN) Ehud was a left-handed Benjaminite. He killed Eglon Judges 3:12-30 Son of Gera king of Moab and ended Moabite domination of Israel. 3. SHAMGAR Unlike the descriptions of other biblical judges, Judges 3:31; 5:6 (TRIBE UNKNOWN) the first reference to Shamgar has no introduction, His name is not Hebrew. conclusion, or reference to the length of reign. He is said, Son of Anath however, to have killed 600 Philistines with an oxgoad. A contemporary of the judge Deborah (Judges 5:6). 4. DEBORAH (EPHRAIM)† A prophet, counselor, warrior, and wife. The only Judges 4:1–5:31 Barak (Naphtali) female judge mentioned in the Bible, Deborah led a 1 Samuel 12:11 successful counterattack against the forces of Jabin Hebrews 11:32 king of Canaan and his military commander Sisera (also see Barak, Deborah’s military commander). 5. GIDEON (MANASSEH)† An angel appeared and told him to go out boldly and Judges 6:1–8:32 Son of Joash of Abiezer save his people. -
The Building of the First Temple
Forschungen zum Alten Testament Herausgegeben von Konrad Schmid (Zürich) · Mark S. Smith (New York) Hermann Spieckermann (Göttingen) 103 Peter Dubovsky´ The Building of the First Temple A Study in Redactional, Text-Critical and Historical Perspective Mohr Siebeck Peter Dubovsky´, born 1965; 1999 SSL; 2005 ThD; currently dean at the Pontifical Biblical Institute in Rome and professor of the Old Testament and history. ISBN 978-3-16-153837-7 ISSN 0940-4155 (Forschungen zum Alten Testament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbiblio- graphie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2015 by Mohr Siebeck, Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany. To my friend John W. O’Malley Preface The project that led to this book started in 2008 when I was preparing a course on 1 Kings 1–11 at the Pontifical Biblical Institute. It was completed thanks to a generous grant from Georgetown University, which offered me a Jesuit Chair (2014). This book would not have been possible without the constant support of my fellow Jesuits, my colleagues at the Pontifical Biblical Institute, and -
Frontline, Ph2-Wk6 Joshua & Judges 1
Frontline, Ph2-Wk6 Joshua & Judges www.thebibleproject.com 1 Frontline, Ph2-Wk6 Joshua & Judges I. Bible Project Videos www.southshorebible.org/frontline-phase-2 Read Scripture Series - Joshua Israel 2019 - Banks of the Jordan River II. Recommended Books and Commentaries 2 Frontline, Ph2-Wk6 Joshua & Judges 3 Frontline, Ph2-Wk6 Joshua & Judges III. Major themes of biblical theology in the book of Joshua: Joshua Joshua is a typological figure who is fulfilled in the person of Jesus Christ. Rahab represents all Gentiles who are grafted into the commonwealth of Gentile Passover Israel by grace through faith in the blood of our Passover Lamb. Crossing the Jordan Crossing the Jordan ought to be connected to crossing the Red Sea Land The Land is a typology of the new heavens and the new earth. The conquest of Canaan by Joshua is a typology of the conquest of the Conquest world by Jesus Christ upon His return. 4 Frontline, Ph2-Wk6 Joshua & Judges IV. Macro Structure of Joshua A. Conquering the Promised Land (1:1―12:24) A1. Succeeding Moses (1:1–18) A2. Crossing the Jordan (2:1―5:15) A3. Defeating Jericho and Ai (6:1―8:29) A4. Conquering the Land (8:30―12:24) B. Dividing the Promised Land (13:1―22:34) B1. Introduction to Tribal Inheritances (13:1–7) B2. Inheritances East of the Jordan (13:8–33) B3. Inheritances West of the Jordan (14:1―19:51) B4. Cities of Refuge (20:1–9) B5. Cities and Fields for Levi (21:1–45) B6. Transjordanian Tribes (22:1–34) C. -
The Meaning of the Minor Judges: Understanding the Bible’S Shortest Stories
JETS 61/2 (2018): 275–85 THE MEANING OF THE MINOR JUDGES: UNDERSTANDING THE BIBLE’S SHORTEST STORIES KENNETH C. WAY* Abstract: The notices about the so-called “minor judges” (Judg 3:31; 10:1–5; 12:8–15) are strategically arranged in the literary structure of the book of Judges. They are “minor” only in the sense that they are shorter than the other stories, but their selective thematic emphases (espe- cially on foreign deliverers, royal aspirations, outside marriages, “canaanization,” the number twelve, etc.) indicate that they are included with editorial purpose. The minor judges therefore have major importance for understanding the theological message of the book. Key words: book of Judges, canaanization, donkeys, foreigners, marriage with outsiders, minor judges, royal aspirations, seventy, twelve The book of Judges is a somewhat neglected book in Christian pulpits and Bible curricula today. If the stories of Judges are known or taught, usually only the so-called “major” judges attract interest while the remaining narratives (especially from chapters 1–2, 17–21) suffer from neglect. But the so-called “minor” judges are perhaps the most neglected parts of the book, no doubT because of their posi- tioning (beTween the major cycles), brevity, and Their presumed unimporTance which may derive from the unfortunate label “minor.” But iT is my contention that the three passages (3:31; 10:1–5; 12:8–15)1 de- scribing the minor judges conTribute a great deal to the theological meaning of the book of Judges because they reinforce the progressive patterns and themes of the whole book, provide thematic transitions beTween cycles, and bring The ToTal num- ber of leaders to twelve in order to indict all Israel. -
The Failure of the Family in Judges, Part 1: Jephthah
Liberty University DigitalCommons@Liberty University Faculty Publications and Presentations School of Religion 2005 The aiF lure of the Family in Judges, Part 1: Jephthah Michael J. Smith Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/sor_fac_pubs Recommended Citation Smith, Michael J., "The aiF lure of the Family in Judges, Part 1: Jephthah" (2005). Faculty Publications and Presentations. Paper 117. http://digitalcommons.liberty.edu/sor_fac_pubs/117 This Article is brought to you for free and open access by the School of Religion at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. BiBLiOTHECA SACRA 162 (July-September 2005): 279-98 THE FAILURE OF THE FAMILY IN JUDGES, PART 1: JEPHTHAH Michael J. Smith HILE "THE LITERATURE ON JUDGES IS VOLUMINOUS,"1 one theme scarcely touched on in studies on this book is the W role of the family. Women in Judges are often examined in relative isolation. These women need to be studied, however, not as stand-alone characters, but within the social context of their families. Also male characters in Judges should not be studied in isolation, but should be seen in the cultural setting as husbands, fathers, and leaders at various levels who are responsible to pre pare the way for the future of Israel in successive generations. A serious problem in Israel can be seen in the statement in Judges 2:10 that the generation after Joshua "did not know the LORD, nor yet the work which He had done for Israel." As a result of military compromises this new generation "played the harlot after other gods" (v. -
Handout 1: Judges Lesson 4
Handout 1: Judges Lesson 4 The narrative itself can be divided into three parts, each representing a stage in Abimelech’s career that begins after 40 years of peace and followed by Gideon’s death: 1. Abimelech becomes king after murdering his Israelite kinsmen (9:1-6) 2. Jotham’s fable (9:7-21) 3. Abimelech’s decline and fall (9:22-57) The four stages in the fall of Abimelech begin with God’s intervention in 9:23-24: 1. The first battle of Shechem (Judg 9:25-41) 2. The second battle of Shechem (Judg 9:42-45) 3. The battle at the Tower (Judg 9:46-49) 4. The battle of Thebez and Abimelech’s death (Judg 9:50-54) A good argument can be made from the text that Abimelech’s mother was a Canaanite slave: 1. Abimelech went to his uncles in Shechem and reminded them of their blood tie by using the language of covenant kinship: “I am your own flesh and bone” (9:2b). They took his case to the leaders of Shechem by arguing “He is our brother/kinsman” (9:3b). If the men of Shechem were Ephraimites they would also consider Gideon’s sons and grandsons kinsmen since they were from the tribe of Manasseh and also descendants of Joseph. 2. The rulers of Shechem are described in verses 2, 3 and 6 as the baals (baalim meaning “lords”) and not the Hebrew word for town rulers which is “elder” (in Hebrew zaqen). 3. The Shechemites preferred to have a half-Shechemite kinsman rule over them rather than Israelites (Judg 9:1-3). -
Menorah I. Hebrew Bible/Old Testament II. Judaism
645 Menorah 646 tory of the Anabaptists and the Mennonites (Scottdale, Pa. 1993). cal Jewish interpretation of the Exodus texts, which ■ Loewen R./C. Snyder, Seeking Places of Peace: Global Mennonite present contradictory information about the num- History Series: North America (Intercourse, Pa. 2012). ■ Valla- ber and shape of the lamps. The menorah was dares, J. P., Mission and Migration: Global Mennonite History among the objects taken from the temple by Antio- Series: Latin America (Intercourse, Pa. 2010). chus Epiphanes in 167 BCE (1 Macc 1:21; Josephus Derek Cooper Ant. 12.250). Whereas 1 Macc used the singular See also / Anabaptists; / Hutterites; / Ley- form, Josephus mentions that menorot were re- den, Jan van; / Reformation moved. The Maccabean restoration of the temple in- cluded an improvised menorah of iron rods overlaid with tin (bMen 28b). That these rods numbered Menorah seven (MegTa 9) is the first mention of a seven- branched menorah in the Hasmonean period I. Hebrew Bible/Old Testament (Hachlili: 22). After Judas Maccabeus purified the II. Judaism III. Christianity temple in 165 BCE, new sacred objects were made IV. Visual Arts for it including a menorah (1 Macc 4:49). This men- orah apparently had seven branches because multi- I. Hebrew Bible/Old Testament ple lamps were lit on the menorah to provide light for the temple (v. 50). In 39 BCE the menorah The Hebrew word me˘nôrâ (LXX λυχνία) refers gener- paired with the table of showbread appeared on a ally to a lampstand whose function was to light a lepton coin issued by Mattathias Antigonos (40–37 room (2 Kgs 4:10).