Session #02 ACTIVITY
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The Book of Daniel and Its Canonical Variance: How a Hermeneutic of Wisdom Keeps the Book “Mobile”
1 The Book of Daniel and Its Canonical Variance: How a Hermeneutic of Wisdom Keeps the Book “Mobile” For an Old Testament book, Daniel exhibits some strange features. Given these features, it would clearly be an understatement to label the book, “mysterious.” Some enclaves of higher critical study have endeavored to organize these puzzling features in an attempt to solve them. But between allegations of pseudonimity, vaticinium ex eventu, bi-lingual constructions, late Greek additions, and a host of other supposed difficulties, we can understand Brevard Childs’s amazement that these critical endeavors have produced little theological fruit.1 However, one issue in the book of Daniel has the potential to bear such fruit. The canonical variance or “dual-placement” of Daniel in certain Old Testament arrangements (the Prophets in Greek/Latin orders and the Writings in the MT/Rabbinic orders) is a phenomenon that requires attention. I submit that the book of Daniel naturally fits in the Writings and that the book’s canonical shaping stands as a warrant for such placement. My initial approach to Daniel’s placement in the Hebrew canon requires two things. First, an assessment of the book in light of Old Testament canonical formation is essential, looking at proposed models and extra-biblical sources which accord Daniel the mantle of prophet. Next, we must assess the book’s canonical shaping: this includes a close look at a “hermeneutic of wisdom.” Based on these two assessments, we can better construe how Daniel might settle in the Writings, on both historical and theological grounds. I. THE BOOK OF DANIEL IN CANONICAL FORMATION 1. -
Syllabus, Deuterocanonical Books
The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Caravaggio. Saint Jerome Writing (oil on canvas), c. 1605-1606. Galleria Borghese, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Deuterocanonical Books (Tobit, Judith, 1 & 2 Maccabees, Wisdom, Sirach, Baruch, and additions to Daniel & Esther) Traditional Authors: Various Traditional Dates Written: c. 250-100 B.C. Traditional Periods Covered: c. 250-100 B.C. Introduction The Deuterocanonical books are those books of Scripture written (for the most part) in Greek that are accepted by Roman Catholic and Eastern Orthodox churches as inspired, but they are not among the 39 books written in Hebrew accepted by Jews, nor are they accepted as Scripture by most Protestant denominations. The deuterocanonical books include: • Tobit • Judith • 1 Maccabees • 2 Maccabees • Wisdom (also called the Wisdom of Solomon) • Sirach (also called Ecclesiasticus) • Baruch, (including the Letter of Jeremiah) • Additions to Daniel o “Prayer of Azariah” and the “Song of the Three Holy Children” (Vulgate Daniel 3: 24- 90) o Suzanna (Daniel 13) o Bel and the Dragon (Daniel 14) • Additions to Esther Eastern Orthodox churches also include: 3 Maccabees, 4 Maccabees, 1 Esdras, Odes (which include the “Prayer of Manasseh”) and Psalm 151. -
The Punished and the Lamenting Body
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research The punished and the lamenting body Author: The 5 lamentations, when read as a single biblical book, outline several interacting bodies in a 1 Pieter van der Zwan similar way that dotted lines present the silhouettes and aspects of a total picture. Each also Affiliation: represents action, building into a plot that can be interpreted psychoanalytically to render its 1Department of Old depth and colour content. In addition, by focusing on the body and its sensations, this study Testament, University of can facilitate the visceral experience of the suffering of collective and individual bodies by the South Africa, South Africa recipient. Corresponding author: Pieter van der Zwan, [email protected] Introduction Dates: This study is dedicated to my doctoral supervisor, Prof. Eben Scheffler, whom I met for the first Received: 11 May 2018 time in 1993 at my final oral examination for the BD degree before we started our long journey Accepted: 15 Sept. 2018 about the celebration of the body in the book of Song of Songs. During these 25 years, we have Published: 26 Feb. 2019 become deep friends where conflict can be accommodated, just as it is in the collection of How to cite this article: testimonies about crisis and traumatic experiences of God, testimonies that have inspired us both, Van der Zwan, P., 2019, ‘The also in our ageing bodies. One particular expression of this struggle Prof. Scheffler once verbalised punished and the lamenting as being imprisoned by the body, when I accidentally made him walk in the wrong direction at an body’, HTS Teologiese Studies/Theological Studies airport some years ago. -
The Song of Songs Seder: a Night of Sacred Sexuality by Rabbi Robert Teixeira, LCSW
The Song of Songs Seder: A Night of Sacred Sexuality By Rabbi Robert Teixeira, LCSW Many fault lines cut through the human family. The Sex-Is-Holy - Sex-Is-Dirty divide, which inflicts untold suffering on millions, is one of the widest and oldest. We find evidence of this divide in every faith tradition, including Judaism, where we encounter it numerous times in the Talmud, in reference to the Song of Songs, for example. This work, which revolves around the play of two Lovers, is by far the most erotic book in the Bible. According to the Talmud, the Song of Songs was set aside to be buried because of its sensual content (Avot De-Rabbi Nathan 1:4). These verses were singled out as particularly offensive: I am my beloved’s, and his desire is for me. Come, my beloved, let us go into the open; let us lodge among the henna shrubs. Let us go early to the vineyards; let us see if the vine has flowered, if its blossoms have opened, if the pomegranates are in bloom. There I will give my love to you.” (Song of Songs 7:11-13) At length, the rabbis debated whether to include the Song of Songs in the Bible. In their deliberations, they used the curious phrase “renders unclean the hands.” Holy books, in their view, were essentially “too hot to handle” on account of their intrinsic holiness. Handling them, then, renders unclean the hands, that is, makes one more or less untouchable, until specific rituals of purification are carried out. -
A Love Song for Passover? Source Sheet by Beth Schafer Based on a Sheet by Melissa Buyer-Witman
A Love Song for Passover? Source Sheet by Beth Schafer Based on a sheet by Melissa Buyer-Witman On Passover, it's traditional to read from Shir ha Shirim or the Song of Songs. The Song of Songs, also known as the Song of Solomon is the first of the five Megillot (scrolls) of Ketuvim (Writings) the last section of the Tanakh (Bible). Scripturally, it is unique in its celebration of sexual love. It gives "the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy". The two are in harmony, each desiring the other and rejoicing in sexual intimacy; the women (or "daughters") of Jerusalem form a chorus to the lovers, functioning as an audience whose participation in the lovers' erotic encounters facilitates the participation of the reader. So you must be asking yourself... Why in the world do we read Song of Songs on Passover?? שיר השירים א׳:ט׳-ט״ו Song of Songs 1:9-15 ֙ ֣ ֔ ֖ ְ ,I have likened you, my darling (9) (ט) ְל ֻס ָס ִתי ְּב ִר ְכ ֵבי ַפ ְרעֹה ִ ּד ִּמי ִתיך (To a mare in Pharaoh’s chariots: (10 ַר ְעיָ ִ ֽתי׃ (י) ָנא ֤ווּ ְל ָח ַ֙י ִי ְ֙ך ַּב ּתֹ ִ ֔רים Your cheeks are comely with plaited ַצ ָוּא ֵ ֖ר ְך ַּב ֲחרוּ ִזֽים׃ (יא) ּת ֹו ֵ ֤רי ָז ָה ֙ב wreaths, Your neck with strings of ַנ ֲע ֶׂשה־ ָּ֔ל ְך ִ ֖עם ְנ ֻק ּ֥ד ֹות ַה ָּכֽ ֶסף׃ (יב) jewels. (11) We will add wreaths of ַעד־ ׁ ֶ֤ש ַה ֶּ֙מ ֶל ְ֙ך ִּב ְמ ִס ּ֔ב ֹו ִנ ְר ִ ּ֖די ָנ ַ ֥תן ֵריחֽ ֹו׃ (gold To your spangles of silver. -
The Septuagint As a Holy Text – the First 'Bible' of the Early Church
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 9 Original Research The Septuagint as a holy text – The first ‘bible’ of the early church Author: This article acknowledges the fact that historically there are two phases in the emergence of the 1 Johann Cook Septuagint – a Jewish phase and a Christian one. The article deals first with methodological Affiliation: issues. It then offers a historical orientation. In the past some scholars have failed to distinguish 1Department of Ancient between key historical phases: the pre-exilic/exilic (Israelite – 10 tribes), the exilic (the Studies, Faculty of Arts and Babylonian exile ‒ 2 tribes) and the post-exilic (Judaean/Jewish). Many scholars are unaware Social Sciences, University of of the full significance of the Hellenistic era, including the Seleucid and Ptolemaic eras and Stellenbosch, Stellenbosch, South Africa their impact on ‘biblical’ textual material. Others again overestimate the significance of this era; the Greek scholar Evangelia Dafni is an example. Many are uninformed about the Persian Corresponding author: era, which includes the Achaemenid, Parthian and Sassanian eras, each one of which had an Johann Cook, impact on Judaism. An example is the impact of Persian dualism. Another problem is the [email protected] application of the concept of ‘the Bible’. The notion of ‘Bible’ applies only after the 16th century Dates: Common Era, specifically after the advent of the printing press. Earlier, depending on the Received: 18 May 2020 context, we had clay tablets (Mesopotamia), vella (Levant-Judah) and papyri (Egypt) to write Accepted: 06 July 2020 on. -
R. Laird Harris, "Factors Promoting the Formation of the Old Testament
FACTORS PROMOTlNG THE FORMATION OF THE OLD TESTA}.fE;\.'T CANON R. L.\ 11\1) 1 h HHlS, PH.D. Extra-Biblical witness to tIl(' origin of the Old Testament books is lacking. There are no copies of lite Old Testament writings earlier than about 250 B.C. and no parallel ancien! literatmc referring to them. Only two sources are available, therefore, for tlte prescnt study: the claims of the Old Testamcnt for ito:clf, and tlte ild"alJihle teachings of Jesus Christ who, Christians believe, Lllew perfcL'/ II' all tIle facts. If the topic concerned the collection of the Olll Testament books and the acceptance of the Old Tcstament canon there would he a bit larger room for the investigation of post-Old Testament literature. Thanks to the Dead Sea discoveries and new knowledge of apocryphal books and similar literature one can trace back the recognition of some of the Old Testament books rather well. Still, the extra-Biblical witness fails to reach back to the Old Testament peliod. As to the formation of the Old Testament canon, historic Christianity insists that the Old Testament books were written by special divine in spiration. They therefore came with inherent authority and were accepted by the faithful in Israel at once as the Word of God. In short, the canon was formed over the centuries as the books were written under the in spiration of God. This view is usually thought of as the Protestant view, but the Roman Catholic Council of Trent and the Vatican Council I are in basic agree ment with it. -
Einführung Jonathan Magonet
“Wisdom has built her house” (Prov. 9:1) th 49 International Jewish-Christian Bible Week משלי – The Book of Proverbs 23rd to 30th July 2017 INTRODUCTION TO THE BOOK OF PROVERBS Jonathan Magonet The Book of Proverbs is an intriguing mixture of materials. It has an overall organising structure with opening exhortations to follow the path of wisdom and avoid the path of folly, and a post- script. But the bulk of the book consists of a variety of anthologies of proverbs, or, as they are sometimes characterised, miniature parables. They cover many different aspects of life, seemingly arranged at random. There are attempts to find some patterns underlying them. However, per- haps this randomness is meant to model the accidental nature of life itself, whereby the chance bits of advice or wisdom that we accumulate may prove helpful at certain times. The Book is customarily grouped with Ecclesiastes and Job as examples of ‘wisdom literature’. All three are located in the third division of the Hebrew Bible, Ketuvim , ‘Writings’. This would classify them, in rabbinic thought, as human compositions, inspired by the ‘ ruach ha-kodesh ’, the ‘holy spirit’, but not examples of direct divine revelation. The Book is credited to King Solomon, which must go some way to explaining why it was includ- ed in the Hebrew Bible. But can we learn something more from within the Book itself to explain why it was thought to be necessary to include it in the Biblical library? According to the Biblical record Solomon was the composer, collector and editor of wisdom say- ings (1 Kings 5:12; Ecclesiastes 12:9). -
PDF Download Instructing Beginners in Faith 1St Edition Kindle
INSTRUCTING BEGINNERS IN FAITH 1ST EDITION PDF, EPUB, EBOOK Saint Augustine | 9781565482395 | | | | | Instructing Beginners in Faith 1st edition PDF Book Jews and Judaism. These texts include theologically-focused historical accounts, hymns, prayers, proverbs, parables , didactic letters , erotica, poetry, and prophecies. Some include 2 Esdras. A short handbook on evangelism and discipleship from Augustine. Aaron rated it it was amazing Dec 17, An Armenian Bible, illuminated by Malnazar. Akins Richard. Other Homilies. It began as a reflection on the most suitable way of communicating the heart of Christian faith to those applying for membership of the Church. Catholic Orthodox. Jerome reports, in the preface to the Vulgate version of Daniel, "This thing 'just' happened. More filters. Archaeological evidence providing information on this period, such as the Tel Dan Stele , can potentially be decisive. Austin, was bishop of Hippo Regius present-day Annaba, Algeria. It defines the books of the Jewish canon, and also the precise letter-text of these biblical books, with their vocalization and accentuation. The Old Testament has always been central to the life of the Christian church. After he became Christian he was made bishop of Hippo in Africa where he was very influential in civil and church affairs. Second, the Hebrew source texts used for the Septuagint differed from the Masoretic tradition of Hebrew texts, which was chosen as canonical by the Jewish rabbis. One broad division includes biblical maximalism which generally takes the view that most of the Old Testament or the Hebrew Bible is based on history although it is presented through the religious viewpoint of its time. -
37-Song of Songs Sm-Pop.Indd
1040 The Song is a poem. Do not at fi rst try to understand: let the text take hold and it will open up a universe to us. The Song awakens our own experience, going straight to our heart since it is about the Lover and the Beloved. It is a poem about a love encounter. The author let this encounter happen as in a dream in order to unveil its mystery; the call of love comes from elsewhere. Search, meeting, fl ight are enchanting and are true inasmuch as they reveal a mystery: Someone else draws us. This explains the title of the book: The Song of Songs. In Hebrew, it is one of the forms of the superlative: The Song par excellence or The Sublime Song. The Song is both the intuition and the experience of the search for the unique beyond every veil. He too is likewise fascinated searching for him or her whom he has chosen—one who is all for him and irreplaceable, this discovery of Yahweh, the fi erce God as the spouse, is not entirely new in the Scriptures. The prophets relied on their conjugal experience to speak about the Covenant of God with his people (Hos 1:2). Rather, they used the words of human love to express their special rela- tionship with God. One day, this relationship was to be offered to all Israel. While he lets the dream of love to unfold, the author of the Song relives the hope of the chosen people. God’s beloved is Israel with its land. -
Song of Songs
Song of Songs translationNotes v10 Copyrights & Licensing License: This work is made available under a Creative Commons Attribution-ShareAlike 4.0 International License, which means You are free: • Share — copy and redistribute the material in any medium or format • Adapt — remix, transform, and build upon the material for any purpose, even commercially. Under the following conditions: • Attribution — You must attribute the work as follows: “Original work available at http://unfoldingword.org.” Attribution statements in derivative works should not in any way suggest that we endorse you or your use of this work. • ShareAlike — If you remix, transform, or build upon the material, you must distribute your contributions under the same license as the original. Use of trademarks: unfoldingWord is a trademark of Distant Shores Media and may not be included on any derivative works created from this content. Unaltered content from http://unfoldingword.org must include the unfoldingWord logo when distributed to others. But if you alter the content in any way, you must remove the unfoldingWord logo before distributing your work. This work is still being revised, if you have comments or questions please email them to help@ door43.org Version: 10 Published: 2017-10-03 1 Table of Contents Table of Contents Copyrights & Licensing ................................... 1 translationNotes ...................................... 8 Introduction to The Song of Songs .............................. 8 Song of Songs 01 General Notes ................................ 10 Song of Songs 1:1-4 ...................................... 11 Song of Songs 1:5-6 ...................................... 14 Song of Songs 1:7 ....................................... 16 Song of Songs 1:8 ....................................... 18 Song of Songs 1:9-11 ...................................... 20 Song of Songs 1:12-14 .................................... -
The Principles, Process, and Purpose of the Canon of Scripture
Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship Volume 5 Spring 2020 Article 4 May 2020 The Principles, Process, and Purpose of the Canon of Scripture Earle M. Kelley Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/djrc Part of the Biblical Studies Commons, and the Christianity Commons Recommended Citation Kelley, Earle M. (2020) "The Principles, Process, and Purpose of the Canon of Scripture," Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship: Vol. 5 , Article 4. Available at: https://digitalcommons.liberty.edu/djrc/vol5/iss1/4 This Article is brought to you for free and open access by the School of Divinity at Scholars Crossing. It has been accepted for inclusion in Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. Kelley: The Canon of Scripture (Principles, Process & Purpose) Abstract There are many factors that contribute to the questioning of the Bible’s reliability and authority. One of these is ignorance of how the modern Biblical canon was formed. Dan Brown, in his best-selling novel, The Da Vinci Code, took inspiration from an erroneous position that the Bible was pieced together by politically motivated members of the Council of Nicaea at the order of Constantine where some books were banned, and others accepted. Holding this view, or others like it erodes the very foundation of the Christian’s faith, and calls into question the relevance of Scripture to modern everyday life as well as its historic reliability and authority as it pertains to one’s relationship and position with God.