Is Book of Job Old Testament
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Moses -- Exodus 2:1-10 David and Goliath (I Samuel 17:1-58)
Moses -- Exodus 2:1-10 Exodus 2:1-10 New International Version (NIV) The Birth of Moses 2 Now a man of the tribe of Levi married a Levite woman, 2 and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. 3 But when she could hide him no longer, she got a papyrus basket[a] for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. 4 His sister stood at a distance to see what would happen to him. 5 Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank. She saw the basket among the reeds and sent her female slave to get it. 6 She opened it and saw the baby. He was crying, and she felt sorry for him. “This is one of the Hebrew babies,” she said. 7 Then his sister asked Pharaoh’s daughter, “Shall I go and get one of the Hebrew women to nurse the baby for you?” 8 “Yes, go,” she answered. So the girl went and got the baby’s mother. 9 Pharaoh’s daughter said to her, “Take this baby and nurse him for me, and I will pay you.” So the woman took the baby and nursed him. 10 When the child grew older, she took him to Pharaoh’s daughter and he became her son. -
Job Commentaries
Job Commentaries ESTHER PSALMS JOB RESOURCES Commentaries, Sermons, Illustrations, Devotionals Click chart to enlarge Chart from Jensen's Survey of the NT - used by permission The Book of Job Related Blogpost Job 1-3 Job 4-37 Job 38-42 PROLOGUE: DIALOGUE: EPILOGUE: SITUATION SEARCH SOLUTION Prose Poetry Prose Conflict Debate Repentance Dilemma of Job Debate of Job Deliverance of Job Disasters of Job Dialogues with Job Deliverance of Job A Great Man A Great Discussion A Great Revelation A Great Examination A Great Vindication Controversy Between Controversy Between Communication Between Jehovah & Satan Job & Three Friends Jehovah & Job (Satan & the Saint) Cycle 1 Eliphaz & Job (4-7) Bildad & Job (8-10) Zophar & Job (11-14) Cycle 2 Eliphaz & Job (15-17) Bildad & Job (18-19) Zophar & Job (20-21) Cycle 3 Eliphaz & Job (22-24) Bildad & Job (25-31) Elihu & Job (32-37) Dialogue in Heaven Dialogue on Earth Dialogue Between Heaven & Earth Job Tested & Despairing Job Counseled Job Approved The Onset of Suffering The Reality of Suffering The Final Word from God Challenge of Satan: 1-2 Judgments Voice Complaint of Job: 3 of Men of God Takes Place: Takes Place: Takes Place: Heaven & Earth Land of Uz (North Arabia) Heaven & Earth Patriarchal Period (circa 2000 BC) Author Unknown The Problem of Pain The Blessing Through Suffering OUTLINE OF JOB - Meredith Kline The Wycliffe Bible Commentary I. Desolation: The trial of Job's wisdom. Job 1:1-2:10 Job's wisdom described. Job 1:1-5 Job's wisdom denied and displayed. Job 1:6-2:10. The enmity of Satan. -
The Book of Job – Discussion Points 12/2/2014
The Book of Job – Discussion points 12/2/2014 Dating – Impossible to know for sure. Possibly post-Exilic, from an ancient Near East story Translation – Most difficult book in the Bible to translate Purpose – To ask the question: Is disinterested piety possible? (Look at the bet) Themes – God’s Justice Distributive Retributive Nature of suffering – Why do we suffer? 1) We are bad 2) God is bad 3) God is weak But Job does not allow for any of these alternatives Job— A great potentate (morality based on piety) in the Near East (Edom?), blameless (no defects in character), fearing God (knows how to give right worship), and upright (lived justly) Suffers, overturns his day (not God), rests in his righteousness Comes to an understanding of God’s love (See 19:1-29) The Friends – Non-Jewish, International (use five words (Elohim, el, eloah, sadday and Yahweh for one God)). Represent all of humanity in relationship to the One. Eliphaz is the eldest, from Teman, a region proverbial for wise men. What is their main failing? They see God as a problem to be analyzed, not as a Mystery to be loved. Absolutely sure, and absolutely missing the point. Convinced that all suffering comes from sin Do not have hesed (covenant love) for Job. Mourn, yes, but then speak for God, not for Job Elihu – Opens up the possibility of instructive suffering. God’s might makes his justice (else God is subject to Justice, and there is something greater than God). This is similar to Islam. Imagery— Leviathan, Rahab, Behemoth Courtroom (Oath of exculpation 31:1-40) No sins -
Lesson 3 - in Self-Defense (Job's Responses)
Lesson 3 - In Self-Defense (Job's responses) The book of JOB is about… Job. That seems obvious, but it’s also easy to forget in a rambling and rather confusing text. The rest of the “cast” (so to speak) are basically “foils” for Job. That makes Job’s speeches very important. In this lesson, Job gets to speak for himself. Unfortunately, it is difficult to sort out the flow of Job’s speeches, especially in the third-cycle of arguments. Biblical scholars have long recognized that the texts of the third cycle got muddled and moved about at some point, with Job seemingly arguing against himself in places, while “friend” Bildad is given almost nothing to say, and Zophar is missing altogether. (See the appendix to this lesson, with the text rearranged according to commentator Marvin Pope’s suggestion.) Back In the opening ancient story (Lesson 1), Job is presented as the unwitting, and innocent, victim of testing by God and the Adversary. In the dialogues… which take up chapters 3 to 31… the conversation is an ongoing set of assertions by Job of his innocence, and of protestations of God’s unjustified actions against him. As readers, we need to keep remembering that Job is not wrong in all of this, he’s the one who’s right. The ones who are wrong, who God is most displeased with at the end, are the so-called “Comforters” – the ones re-christened as the “Un-Comfortables” in Lesson 2. (See 42: 7-8) Their sanctimonious pieties, and simplistic assumptions are erroneous, as well as mean-spirited. -
Rahab the Prostitute: a History of Interpretation from Antiquity to the Medieval Period
Rahab the Prostitute: A History of Interpretation from Antiquity to the Medieval Period Irving M. Binik Department of Jewish Studies McGill University, Montreal April, 2018 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts © Irving Binik 2018 Abstract Rahab the Canaanite prostitute saves the two spies who were sent by Joshua to reconnoiter Jericho in preparation for the impending Israelite invasion. In recompense for her actions, Rahab and her family are saved from the destruction of Jericho and are allowed to live among the Israelites. This thesis investigates the history of interpretation of the Rahab story from antiquity to medieval times focusing on textual, narrative and moral issues. It is argued that an important theme in the history of interpretation of the Rahab story is its message of inclusiveness. Le résumé Rahab, la prostituée Cananéenne, sauve la vie des deux espions qui avaient été envoyés par Joshua en reconnaissance en vue de l’invasion Israélite imminente de la ville de Jéricho. En guise de récompense pour son aide, Rahab et sa famille sont épargnées et autorisées à vivre parmi les Israélites après la destruction de Jericho. Ce mémoire retrace l’historique de l’interprétation de l’histoire de Rahab de l’Antiquité au Moyen-Age, et ce en se penchant sur les problématiques textuelles, narratives et morales qui sont en jeu. L'importance de la thématique de l’inclusion dans l’interprétation de l’histoire de Rahab est tout particulièrement mise de l'avant. ii Table of Contents Acknowledgments…………………………………………………………………………1 Chapter 1: Introduction…………………………………………………............................2 Chapter 2: Inner-biblical Interpretation Plot……………………………………………………………………................... -
A Holocaust of Deception: Lying to Save Life and Biblical Morality
Journal of the Adventist Theological Society, 9/1-2 (1998): 187Ð220. Article copyright © 2000 by Ron du Preez. A Holocaust of Deception: Lying to Save Life and Biblical Morality Ron du Preez Solusi University, Zimbabwe Imagine yourself a Christian in Nazi Germany in the 1940s. Against the law, you've decided to give asylum in your home to an innocent Jewish family fleeing death. Without warning gestapo agents arrive at your door and confront you with a direct question: "Are there any Jews on your premises?" What would you say? What would you do?1 Thus begins a captivating but controversial article in a recent Seventh-day Adventist (SDA) magazine. "In Defense of Rahab" stirred up a passionate de- bate on the virtues and vices of lying to save life. While there were some letters expressing concern,2 others showed strong support.3 As a now retired professor of religion stated: "In one brief article [the author] laid out the big picture of Rahab's 'lie'—not only with common sense but with a biblical setting that should put to rest the porcelain argument that no one should lie under any condition."4 Though some may feel that these issues have no relevance for life in the "real world," our magazine author rightly reminds us that "the issue is far from theoretical."5 Exploring the story of Rahab in Joshua 2, he comes to the fol- lowing conclusions: 1. Morality can be learned from Scripture stories where the Bible does not directly condemn the activities engaged in in the actual narrative.6 1"In Defense of Rahab," Adventist Review, December 1997, 24. -
Testament of Job
Testament of Job the blameless, the sacrifice, the conqueror in many contests. Book of Job, called Jobab, his life and the transcript of his Testament. Translated by M. R. James -Revised English by Jeremy Kapp- Chapter 1 1 On the day he became sick and (he) knew that he would have to leave his bodily abode, he called his seven sons and his three daughters together and spoke to them as follows: 2 “Form a circle around me, children, and hear, and I shall relate to you what the Lord did for me and all that happened to me. 3 For I am Job your father. 4 Know then my children, that you are the generation of a chosen one and take heed of your noble birth. 5 For I am of the sons of Esau. My brother is Nahor, and your mother is Dinah. By her have I become your father. 6 For my first wife died with my other ten children in bitter death. 7 Hear now, children, and I will reveal to you what happened to me. 8 I was a very rich man living in the East in the land Ausitis, (Utz) and before the Lord had named me Job, I was called Jobab. 9 The beginning of my trial was like this. Near my house there was the idol of one worshipped by the people; and I saw constantly burnt offerings brought to him as a god. 10 Then I pondered and said to myself: “Is this he who made heaven and earth, the sea and us all? How will I know the truth?” 11 And in that night as I lay asleep, a voice came and called: “Jobab! Jobab! rise up, and I will tell you who is the one whom you wish to know. -
Rahab in the Book of Joshua and Other Texts of the Bible
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. II (Mar. 2014), PP 19-29 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Rahab in the Book of Joshua and other Texts of the Bible Obiorah Mary Jerome Department of Religion and Cultural Studies, University of Nigeria, Nsukka, Nigeria Abstract: Christian Sacred Scripture embodies some puzzling episodes which human minds can grasp only through similar faith that inspired its writers. The story of Rahah, presented as a prostitute in the Book of Joshua, provides such enigma. This woman rose from being a prostitute to a heroine for she was numbered among the Ancestresses of Jesus Christ. Her singular manifestation of faith in God and subsequent interpretations of this in the two parts of the Christian Bible are the focus of this paper. It is discovered that God’s ways are not our ways, for the Creator can choose anyone and at any time to accomplish his design. Keywords: Faith in God, Jericho, The Book of Joshua, Rahab, Spies I. INTRODUCTION At its face value the New Testament perspectives and interpretations of Rahab‟s story and personality as presented in the Book of Joshua appear surprising or even misapprehension of reality. She was a marginal woman with unusual character. In fact, the Hebrew version of Joshua 2 describes her as ‟iššāh zônāh – a professional secular prostitute distinct from qědēšāh – “sacred prostitute”; the latter would have been more respectful. It is instructive to observe that the texts of the New Testament and early Christian writers that appropriated the attitude of this woman towards the Israelite spies in projecting their theological thrusts preserve her Old Testament designation or identity when they still describe her as hē pornē “prostitute”. -
Jesus, Elisha, and Moses: a Study in Typology
Running head: JESUS, ELISHA, AND MOSES 1 Jesus, Elisha, and Moses: A Study in Typology Jeremy Tetreau A Senior Thesis submitted in partial fulfillment of the requirements for graduation in the Honors Program Liberty University Spring 2018 JESUS, ELISHA, AND MOSES 2 Acceptance of Senior Honors Thesis This Senior Honors Thesis is accepted in partial fulfillment of the requirements for graduation from the Honors Program of Liberty University. ______________________________ Donald Fowler, Th.D. Thesis Chair ______________________________ Harvey Hartman, Th.D. Committee Member ______________________________ Mark Harris, Ph.D. Committee Member ______________________________ Cindy Goodrich, Ed.D., M.S.N., R.N., C.N.E. Assistant Honors Director ______________________________ Date JESUS, ELISHA, AND MOSES 3 Abstract Because the Evangelists wrote with the intention of communicating specific, theological truths to their readers, the details they include in their gospels are important. Further, one way the story of the Bible unfolds and is theologically interpreted is through the use of repetition and typology. A number of the miracle accounts of Elisha are analogous to Jesus’ own miracles as recorded in the gospels. Because of this, it is likely that the Evangelists are inviting readers to understand Jesus in light of Old Testament prophets and events, specifically as the appearance of a Prophet-like-Moses. A Jesus-Elisha typology, then, must be understood as only one strand of this more intricate prophetic typology. JESUS, ELISHA, AND MOSES 4 Jesus, Elisha, and Moses Introduction The writers of the four canonical gospels were not mere biographers; they were theologians. They were propagandists in the best possible way. They were the Evangelists, tasked with the sacred privilege of faithfully compiling eyewitness testimony and portraying Jesus “as these eyewitnesses portrayed him,” giving that testimony “a permanent literary vehicle.”1 Luke informs us that his gospel was written “so that you may know the exact truth about the things you [Theophilus] have been taught” (Lk. -
The Old Testament Genesis Exodus and Job
The Old Testament Genesis Exodus And Job Proteinous and unforced Lamar introverts so emptily that Uli haul his densimetry. Alasdair release flush as horrent Barde outbarring her cheroot stanks proportionably. Innocent Wilburn rock prosperously. Daybreak is a personal Bible study continuum for the high thrust and adult levels Scripture references are taken from jail King James Version of the Bible. And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. Keep checking Rotten Tomatoes for updates! The testament and the old genesis exodus job to job. This job contrasts like your daily fun bible besides genesis the old testament and exodus job has become of! For Israel there me be let one God. The job could read and! So this proves that Job lived sometime after Noah, Abraham, Nimrod, and Esau. What is there for Job may reject? And job spoke of genesis especially in and the old testament genesis exodus job was liable to them not only. Hebrew and he would amount to old testament and the genesis exodus job is the israelites not kill abraham, for meat offering, it seems to? The Talmud concludes that it was for petty reason most Job was punished. They said unto moses took refuge from oppressive labor that is also a single century, israel do not! The job and eve historical events of jesus christ much older, according to read! There is genesis exodus or is that. And this enormous body is not possess that he took away and redemption that if a little rock called them in all future revelations of shittim wood: wherein the testament and the old genesis exodus job debates with. -
A Study of the Sin and Death of Moses in Biblical Literature Harry E
Ouachita Baptist University Scholarly Commons @ Ouachita Graduate Theses Archives and Special Collections 1967 A Study of the Sin and Death of Moses in Biblical Literature Harry E. Woodall Ouachita Baptist University Follow this and additional works at: http://scholarlycommons.obu.edu/grad_theses Part of the Biblical Studies Commons, Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Religion Commons Recommended Citation Woodall, Harry E., "A Study of the Sin and Death of Moses in Biblical Literature" (1967). Graduate Theses. 31. http://scholarlycommons.obu.edu/grad_theses/31 This Thesis is brought to you for free and open access by the Archives and Special Collections at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Graduate Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE A Thesis Presented to the Graduate School of Ouachita Baptist University Arkadelphia, Arkansas In Partial Fulfillment of the Requirements for the Degree Master of Arts by Harry E. Woodall August, 1967 A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE APPROVED: I L.t;z -~ >tuJ.!uJr) Major rofessor iv CHAPTER PAGE The Devil's Claim of Moses in Jude ••••• 42 A Critical Review of Jude • • • • • • • • 42 The Purpose of Jude • • • • • • • • • • • 47 The Interpretation of Jude 9 • • • • • • • 47 The Appearance of Moses to Christ in Mark • 49 Witness of the Other Passages • • • • • • 50 General Background of the Transfiguration 51 A Critical Analysis of the Transfiguration • • • • • • • • • • • • 52 Interpretation of the Transfiguration • • 58 Moses and Elijah in the Transfiguration • 60 A Belief in the Return of Moses • • • • • 64 Moses as a Heavenly Being • • • • • • • • 64 A New Testament Theology of Moses •••• 65 Moses in Extra-Biblical Literature •••• 67 IV. -
Key Officers List (UNCLASSIFIED)
United States Department of State Telephone Directory This customized report includes the following section(s): Key Officers List (UNCLASSIFIED) 9/13/2021 Provided by Global Information Services, A/GIS Cover UNCLASSIFIED Key Officers of Foreign Service Posts Afghanistan FMO Inna Rotenberg ICASS Chair CDR David Millner IMO Cem Asci KABUL (E) Great Massoud Road, (VoIP, US-based) 301-490-1042, Fax No working Fax, INMARSAT Tel 011-873-761-837-725, ISO Aaron Smith Workweek: Saturday - Thursday 0800-1630, Website: https://af.usembassy.gov/ Algeria Officer Name DCM OMS Melisa Woolfolk ALGIERS (E) 5, Chemin Cheikh Bachir Ibrahimi, +213 (770) 08- ALT DIR Tina Dooley-Jones 2000, Fax +213 (23) 47-1781, Workweek: Sun - Thurs 08:00-17:00, CM OMS Bonnie Anglov Website: https://dz.usembassy.gov/ Co-CLO Lilliana Gonzalez Officer Name FM Michael Itinger DCM OMS Allie Hutton HRO Geoff Nyhart FCS Michele Smith INL Patrick Tanimura FM David Treleaven LEGAT James Bolden HRO TDY Ellen Langston MGT Ben Dille MGT Kristin Rockwood POL/ECON Richard Reiter MLO/ODC Andrew Bergman SDO/DATT COL Erik Bauer POL/ECON Roselyn Ramos TREAS Julie Malec SDO/DATT Christopher D'Amico AMB Chargé Ross L Wilson AMB Chargé Gautam Rana CG Ben Ousley Naseman CON Jeffrey Gringer DCM Ian McCary DCM Acting DCM Eric Barbee PAO Daniel Mattern PAO Eric Barbee GSO GSO William Hunt GSO TDY Neil Richter RSO Fernando Matus RSO Gregg Geerdes CLO Christine Peterson AGR Justina Torry DEA Edward (Joe) Kipp CLO Ikram McRiffey FMO Maureen Danzot FMO Aamer Khan IMO Jaime Scarpatti ICASS Chair Jeffrey Gringer IMO Daniel Sweet Albania Angola TIRANA (E) Rruga Stavro Vinjau 14, +355-4-224-7285, Fax +355-4- 223-2222, Workweek: Monday-Friday, 8:00am-4:30 pm.