42 the Table of Nations
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1 Genesis 10-‐11 Study ID#12ID1337 Alright, Shall We Open Our Bibles
Genesis 10-11 Study ID#12ID1337 Alright, shall we open our Bibles tonight to Genesis 10. If you're just joining us on Wednesday, you're only nine chapters behind. So you can catch up, all of those are online, they are in video, they are on audio. We are working on translating all of our studies online into Spanish. It'll take awhile, but it's being done. We are also transcribing every study so that you can have a written copy of all that's said. You won't have to worry about notes. It'll all be there, the Scriptures will be there. So that's also in the process. It'll take awhile, but that's the goal and the direction we're heading. So you can keep that in your prayers. Tonight we want to continue in our in-depth study of this book of beginnings, the book of Genesis, and we've seen a lot if you've been with us. We looked at the beginning of the earth, and the beginning of the universe, and the beginning of mankind, and the origin of marriage, and the beginning of the family, and the beginning of sacrifice and worship, and the beginning of the gospel message, way back there in Chapter 3, verse 15, when the LORD promised One who would come that would crush the head of the serpent, preached in advance. We've gone from creation to the fall, from the curse to its conseQuences. We watched Abel and then Cain in a very ungodly line that God doesn't track very far. -
1. from Ur to Canaan
Copyrighted Material 1. FromUrtoCanaan A WANDERINg PEOPLE In the beginning there were wanderings. The first human -be ings, Adam and Eve, are banished from Gan Eden, from Paradise. The founder of monotheism, Abraham, follows God’s com- mand, “Lech lecha” (“Go forth”), and takes to wandering from his home, Ur in Mesopotamia, eventually reaching the land of Canaan, whence his great-grandson Joseph will, in turn, depart for Egypt. Many generations later Moses leads the Jews back to the homeland granted them, which henceforth will be given the name “Israel,” the second name of Abraham’s grandson Jacob. So at least we are told in the Hebrew Bible, certainly the most successful and undoubtedly the most influential book in world literature. Its success story is all the more astonishing when one considers that this document was not composed by one of the powerful nations of antiquity, such as the Egyptians or Assyr- ians, the Persians or Babylonians, the Greeks or Romans, but by a tiny nation that at various times in the course of its history was dominated by all of the above-mentioned peoples. And yet it was precisely this legacy of the Jews that, with the spread of Christianity and Islam, became the foundation for the literary and religious inheritance of the greater part of humanity. By Copyrighted Material 2 C H A P T E R 1 this means, too, the legendary origins of the Jews told in the Bible attained worldwide renown. The Hebrew Bible, which would later be called the Old Testament in Christian parlance, contains legislative precepts, wisdom literature, moral homilies, love songs, and mystical vi- sions, but it also has books meant to instruct us about historical events. -
“Not As the Gentiles”: Sexual Issues at the Interface Between Judaism And
Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 16 July 2018 doi:10.20944/preprints201807.0284.v1 Peer-reviewed version available at Religions 2018, 9, 258; doi:10.3390/rel9090258 Article “Not as the Gentiles”: Sexual Issues at the Interface between Judaism and its Greco-Roman World William Loader, Murdoch University, [email protected] Abstract: Sexual Issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement in the Hellenistic Greco-Roman era to the end of the first century CE. In part sexual issues were a key element of demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, sabbath keeping and idolatry. Jewish writers, such as Philo of Alexandria, make much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations and pederasty. Jews, including the emerging Christian movement, claimed the moral high ground. In part, however, matters of sexuality were also areas where intercultural influence is evident, such as in the shift in Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers adapted the suspicion and sometimes rejection of passions characteristic of some popular philosophies of their day, seeing them as allies in their moral crusade. Keywords: sexuality; Judaism; Greco-Roman 1. Introduction When the apostle Paul wrote to his recently founded community of believers that they were to behave “not as the Gentiles” in relation to sexual matters (1 Thess 4:5), he was standing in a long tradition of Jews demarcating themselves from their world over sexual issues. -
Judea/Israel Under the Greek Empires." Israel and Empire: a Postcolonial History of Israel and Early Judaism
"Judea/Israel under the Greek Empires." Israel and Empire: A Postcolonial History of Israel and Early Judaism. Perdue, Leo G., and Warren Carter.Baker, Coleman A., eds. London: Bloomsbury T&T Clark, 2015. 129–216. Bloomsbury Collections. Web. 24 Sep. 2021. <http:// dx.doi.org/10.5040/9780567669797.ch-005>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 24 September 2021, 23:54 UTC. Copyright © Leo G. Perdue, Warren Carter and Coleman A. Baker 2015. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 5 Judea/Israel under the Greek Empires* In 33130 BCE, by military victory, the Macedonian Alexander ended the Persian Empire. He defeated the Persian king Darius at Gaugamela, advanced to a welcoming Babylon, and progressed to Persepolis where he burned Xerxes palace supposedly in retaliation for Persias invasions of Greece some 150 years previously (Diodorus 17.72.1-6). Thus one empire gave way to another by a different name. So began the Greek empires that dominated Judea/Israel for the next two hundred or so years, the focus of this chapter. Is a postcolonial discussion of these empires possible and what might it highlight? Considerable dif�culties stand in the way. One is the weight of conventional analyses and disciplinary practices which have framed the discourse with emphases on the various roles of the great men, the ruling state, military battles, and Greek settlers, and have paid relatively little regard to the dynamics of imperial power from the perspectives of native inhabitants, the impact on peasants and land, and poverty among non-elites, let alone any reciprocal impact between colonizers and colon- ized. -
Old Testament History, by Robert Vannoy, Lecture 17, Babel
1 Robert Vannoy, Old Testament History, Lecture 17 We were discussing Genesis 9, the curse on Canaan, the latter part of the chapter. I made a few comments about the general situation there; we had gotten down to the content of the curse/blessing statements that Noah makes in verses 25-27. So that’s where I want to pick up, and look at the content of those statements. We read in verse 25, Noah says, “Cursed be Canaan, a servant of servants he shall be to his brethren.” I think the idea of “servant of servants he will be to his brethren,” means he will be a complete servant. He will subject to his brethren; it is an emphatic kind of formulation. So the question is who are his brethren? That’s answered for us if you turn over to chapter 10 and look at the sixth verse. Chapter 10 is really a family tree of nations tracing back peoples to the three sons of Noah. You read in verse 6, “the sons of Ham: Cush, Mizraim, Put and Canaan.” Genesis 9:26 says, “Cursed be Canaan, a servant of servants shall he be to his brethren.” His brethren are Cush, Mizraim and Put. Mizraim is the transliteration of the Hebrew term for Egypt. So Mizraim is the area of Egypt, Cush is often identified with Ethiopia, but on the other hand there is a Cush in Mesopotamia so there is a dispute as to whether Cush refers the people who settled in Mesopotamia or in Ethiopia. Put is probably East Africa or Southern Arabia, there’s some dispute about that as well. -
The Three Families of Man By: Ray C
Title: The Three Families of Man By: Ray C. Stedman Scripture: Genesis 9:18-28 Date: Unknown date in 1968 Series: Understanding Society Message No: 10 Catalog No: 330 The Three Families of Man by Ray C. Stedman In our present series we are attempting to un- Chapter 9 we learn the distinctive contribution that derstand society as it is revealed to us in the each family group is intended to make to the human Scriptures. Perhaps no passage of the Scripture is race. Each contribution is different, unique, and it more helpful and significant to aid us in this than can be demonstrated in society that this is why God the latter half of Chapter 9 of Genesis, the passage has divided the race into three families. This is a we will look at now. Here we shall learn the true secret that sociologists have largely lost sight of, divisions of mankind and also of the existence of a and, therefore, many of their ideas and concepts very dangerous trait that infects society, breaking about society are faulty. We need very much to out in sexual perversions from time to time and return to an understanding of this passage. place to place. This will help us greatly in under- These divisions have been already hinted at in standing what is happening in our own time. the order of the names of the sons of Noah. It is remarkable how much significance Scripture hinges In the eighteenth verse of Chapter 9 is a brief upon apparently trivial distinctions that it makes, summary of the passage: and especially so in the matter of order. -
Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition
EZEKIEL’S TWO STICKS AND ESCHATOLOGICAL VIOLENCE IN THE PENTECOSTAL TRADITION: AN INTERTEXTUAL LITERARY ANALYSIS BY ALICIA R. JACKSON A THESIS SUBMITTED TO THE UNIVERSITY OF BIRMINGHAM FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION COLLEGE OF ARTS AND LAW UNIVERSITY OF BIRMINGHAM JANUARY 16, 2018 i University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Copyright © Alicia R. Jackson 2018 All Rights Reserved ii ABSTRACT This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts. -
Archaeology and Religion in Late Bronze Age Canaan
religions Article Archaeology and Religion in Late Bronze Age Canaan Aaron Greener W.F. Albright Institute of Archaeological Research in Jerusalem, Salah e-Din St 26, 91190 Jerusalem, Israel; [email protected] Received: 28 February 2019; Accepted: 2 April 2019; Published: 9 April 2019 Abstract: Dozens of temples were excavated in the Canaanite city-states of the Late Bronze Age. These temples were the focal points for the Canaanites’ cultic activities, mainly sacrifices and ceremonial feasting. Numerous poetic and ritual texts from the contemporary city of Ugarit reveal the rich pantheon of Canaanite gods and goddesses which were worshiped by the Canaanites. Archaeological remains of these rites include burnt animal bones and many other cultic items, such as figurines and votive vessels, which were discovered within the temples and sanctuaries. These demonstrate the diverse and receptive character of the Canaanite religion and ritual practices. It seems that the increased Egyptian presence in Canaan towards the end of the period had an influence on the local belief system and rituals in some areas, a fact which is demonstrated by the syncretic architectural plans of several of the temples, as well as by glyptic and votive items. Late Bronze Age religious and cultic practices have attracted much attention from Biblical scholars and researchers of the religion of Ancient Israel who are searching for the similarities and influences between the Late Bronze Age and the following Iron Age. Keywords: Late Bronze Age; Canaan; religion; cult; temples; Egypt 1. Introduction Numerous excavations and a fairly large number of contemporary written documents give us a good picture of the religious system and cult practices in Canaan1 during the Late Bronze Age (ca. -
Genesis (B'reshiyt 6:9 – 11:32) Introduction: Chapter 6
NOAH GENESIS (B’RESHIYT 6:9 – 11:32) INTRODUCTION: 1. Because of the wickedness – the mixing and mingling – God determined to blot out all inhabitants of the earth. a. Mankind had corrupted his way and, consequently, corrupted the earth itself. 2. Josephus records that Adam had predicted destruction of world by flood and fire. a. Antiquities of the Jews, Book I, chapter 2, paragraph iii. 3. Lamech named him “Noah” indicating that he would bring “rest,” meaning of name. a. Geneological record in Gen. 5 seems to indicate that he was born in 1056. b. Possibility that he was born in 1058, written in Hebrew as . 4. Noah was the remnant – “he found grace” in the eyes of the LORD; he was righteous, unpolluted and walked with God. a. Noah, like Adam, would be father of mankind after the flood. b. From the beginning, we see that there is always a remnant. c. Apparently, Noah was the ONLY one considered righteous. 5. The flood waters are called “the waters of Noah” in Isaiah 54:9. a. Rabbis deduce that the waters are Noah’s responsibility. b. He had been content to protect his own righteousness by distancing himself. 6. If he had completed responsibility to that generation fully, flood might not have happened. a. Inferring that, ultimately, God’s people are responsible for some events. b. “Sons of God” in Gen. 6 are how narrative begins; ends with corrupted earth. 7. Much is made of fact that Noah “walked with God” but Abraham “before Him.” a. Abraham is considered as spiritually superior to Noah. -
Curse of Canaan
The African Presence in the Bible T uBlack History Month uTonight’s Topic u“The Curse of Canaan” Let’s take a Quick Survey uHow many of you have heard of the “Curse of Ham”? uHow many of you have heard of the “Curse of Canaan? Why Do You Think More People Have Heard of the Curse of Ham then the Curse of Canaan? uWhich Spreads Faster the Truth of a Lie? As Believers, where do we find our “Truth”? u So Tonight We’re Going See What the Bible Teaches about these two curses The Sources for Tonight’s Lesson are: Historical Background on the Curse of Ham. Genesis 9:18-29 has been popularly misunderstood to mean Ham was cursed and this misunderstanding has often been used to justify oppression of African people (Ham descendants). According to the untruth that has been told down through the years that Ham, offended his father Noah and because of this, him and all of his descendants are cursed. White Christians professed (incorrectly)for many years that African and their descendants are destined to be servants and they accept their status as slaves as the fulfillment of biblical prophecy. It is important to note that all biblical scholars and bible historians agree that Ham is the father of African people. No dispute there. But a careful reading of the Scriptures reveals the truth, that Ham was never cursed, in fact Canaan was the one curse. What does the Bible Say About the Curse? Genesis 9:18-19 u 18 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. -
Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood
The Proceedings of the International Conference on Creationism Volume 7 Article 36 2013 Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood Gavin M. Cox Follow this and additional works at: https://digitalcommons.cedarville.edu/icc_proceedings DigitalCommons@Cedarville provides a publication platform for fully open access journals, which means that all articles are available on the Internet to all users immediately upon publication. However, the opinions and sentiments expressed by the authors of articles published in our journals do not necessarily indicate the endorsement or reflect the views of DigitalCommons@Cedarville, the Centennial Library, or Cedarville University and its employees. The authors are solely responsible for the content of their work. Please address questions to [email protected]. Browse the contents of this volume of The Proceedings of the International Conference on Creationism. Recommended Citation Cox, Gavin M. (2013) "Egypt's Hieroglyphs Contain a Cultural Memory of Creation and Noah's Flood," The Proceedings of the International Conference on Creationism: Vol. 7 , Article 36. Available at: https://digitalcommons.cedarville.edu/icc_proceedings/vol7/iss1/36 Proceedings of the Seventh International Conference on Creationism. Pittsburgh, PA: Creation Science Fellowship EGYPT'S HIEROGLYPHS CONTAIN CULTURAL MEMORIES OF CREATION AND NOAH'S FLOOD Gavin M. Cox, BA Hons (Theology, LBC). 26 The Firs Park, Bakers Hill, Exeter, Devon, UK, EX2 9TD. KEYWORDS: Flood, onomatology, eponym, Hermopolitan Ogdoad, Edfu, Heliopolis, Memphis, Hermopolis, Ennead, determinative, ideograph, hieroglyphic, Documentary Hypothesis (DH). ABSTRACT A survey of standard Egyptian Encyclopedias and earliest mythology demonstrates Egyptian knowledge of Creation and the Flood consistent with the Genesis account. -
71. Genesis Unleashed
October 10, 2020 Genesis Proclaimed Association www.genesisproclaimed.org Email: [email protected] Genesis Unleashed Dick Fischer Enough archaeological artifacts and pieces of literature have been recovered from the ancient Near East in recent years touching on Genesis characters and events to highlight the need for making necessary English translation adjustments to the sacred text. Rooted in the 1611 King James Version, Genesis has blossomed into puzzling modern versions to keep us perplexed even today. Just a cursory reading of the Genesis 2-11 narrative places early patriarchal history within the context of the Neolithic Period in southern Mesopotamia, present-day Iraq, beginning no earlier than 7,000 years ago, whereas our species has occupied earthly domains for hundreds of thousands of years. Old Testament commentators have shown some awareness of ancient Near East literature in recent years, but typically do not dig deep enough to recognize its value. If these much-maligned chapters of Genesis are translated and understood as Adamic/Semitic history, not as human history, they make perfectly good sense. Only the King James Version is examined here, but the principles apply to all translations. Keywords: Genesis, Adam, Adam and Eve, Seth, Cain, Enoch, Noah, Flood, Sumerians, Akkadians, Eridu, Mesopotamia, Near East, Tigris, Euphrates, Ziusudra, Gilgamesh, Sumerian King List, Adapa. Where Did We Go Wrong? Interpretational mistakes with major long-term consequences began with the early Christian Church. When the Apostle Paul set out on missionary trips he visited synagogues seeking out Jews who would listen to the good news the Messiah had come. Considering Jesus to be God in human form was considered blasphemous to many of his Jewish listeners, yet Paul found a few who took his message to heart.