A. the Tanak As the Foundation of Judaism
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Historical Books of the Bible
Historical Books of the Bible Prepared by Elaine Cooney Lesson Overview Lesson Details This is one of the most popular units of the year Subject area(s): Religion, Sacred Scripture for most students. We use the Breakthrough Bible extensively, and use the DVD of music Grade Level: High School, Middle School from The Story by Nichole Nordeman to reveal what these stories mean to us. A worksheet of Resource Type: Close Reading/Reflection, directions and progress checking is given. Game/Contest/Activity, Video (attached). Should be able to cover two historical books/day. After copying the Special Learners "headlines" explain the story headlines in narrative form. Follow this by playing the track This resource was developed with the following that goes with the book. For example, after special learners in mind: talking about Joshua and the Walls of Jericho, watch the Music DVD "Take Me Home" Traditional Classroom (Joshua) , and have students make notes on their prayer cards about the main message of Standards Connection the song. They absolutely love these and the music DVD is amazing! The teacher who prepared this lesson determined that this lesson meets the following After all the cards are completed, we play standards: charades. I pull a random headline out of a box, and two students are responsible for acting out ccss.ela-literacy.rl.8.1 that headline without using words. The rest of the class tries to guess (using their own cards for reference) which headline is being acted, what characters are involved, and what book of the Bible the story comes from. -
Historical Books Syllabus
Northern Seminary OT 302A – THE FORMER PROPHETS (MATM, Online) Fall 2016 Jason Gile, Ph.D. Affiliate Professor of Old Testament [email protected] Students must log in to Moodle before the first day of class. To access the online forum, go to student.seminary.edu > My Northern > “Moodle.” All registered students will be enrolled in Moodle automatically the week before the quarter begins. COURSE DESCRIPTION This course will acquaint students with the history, theology, and critical study of the Former Prophets of the Hebrew Bible: Joshua, Judges, Samuel, and Kings. The focus is the proper interpretation of its message to Israel and its abiding significance for the church. OBJECTIVES After this course students will be able to: 1. demonstrate a basic understanding of the history and theology of the Former Prophets of the Old Testament: Joshua, Judges, Samuel, and Kings. 2. reflect on the Old Testament as an ancient document and its implications for interpretation. 3. understand the goals and methods of biblical historiography in its ancient context. 4. be familiar with the literary and artistic qualities of biblical narrative. 5. summarize the issues associated with writing a modern history of Israel. 6. understand how the exile and restoration of Israel serve as background for understanding the life and work of Jesus Christ. REQUIRED TEXTS These books will also be used for Part B of the course. 1. The Bible in a modern translation, e.g., the NRSV, ESV, or NLT. 2. Goheen, Michael W. A Light to the Nations: The Missional Church and the Biblical Story. Baker, 2011. -
And the Goal of New Testament Textual Criticism
RECONSTRUCTING THE TEXT OF THE CHURCH: THE “CANONICAL TEXT” AND THE GOAL OF NEW TESTAMENT TEXTUAL CRITICISM by DAVID RICHARD HERBISON A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Kent Clarke, Ph.D.; Thesis Supervisor ................................................................................ Dr. Craig Allert, Ph.D.; Second Reader TRINITY WESTERN UNIVERSITY December 2015 © David Richard Herbison ABSTRACT Over the last several decades, a number of scholars have raised questions about the feasibility of achieving New Testament textual criticism’s traditional goal of establishing the “original text” of the New Testament documents. In light of these questions, several alternative goals have been proposed. Among these is a proposal that was made by Brevard Childs, arguing that text critics should go about reconstructing the “canonical text” of the New Testament rather than the “original text.” However, concepts of “canon” have generally been limited to discussions of which books were included or excluded from a list of authoritative writings, not necessarily the specific textual readings within those writings. Therefore, any proposal that seeks to apply notions of “canon” to the goals and methods of textual criticism warrants further investigation. This thesis evaluates Childs’ -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Conversion to Judaism Finnish Gerim on Giyur and Jewishness
Conversion to Judaism Finnish gerim on giyur and Jewishness Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva -
3 the Issue of Methodology Regarding Inner-Biblical and Inter-Biblical Interpretation: Rhetorical Criticism
3 The Issue of Methodology Regarding Inner-Biblical and Inter-Biblical Interpretation: Rhetorical Criticism In our last chapter, we delineated discourse analysis (text-linguistics) as one of the two methodological approaches we will apply in this project. In this chapter, we will examine our second methodological approach, rhetorical criticism, under the rubric of literary analysis. Literary analysis83 has a protracted history that encompasses a variety of methodologies that stretch beyond the scope of this project. While we refer to scholarly works that treat and discuss these subjects,84 our course of action is to focus on one of the methodologies and consider how it can be applied to our study. Literary analysis includes the following methodologies: source, tradition- historical, form, redaction, canonical, and rhetorical criticism.85 Regardless of the methodologies chosen, the aim of applying literary criticism to biblical studies – to borrow John Barton’s term – is for the ‟elucidation” of the biblical texts.86 After reviewing all the critical methods, we have settled on rhetorical criticism. The reasons why we have chosen rhetorical criticism above other methods of literary analysis serve as the subject of our next section. 83 Traditionally, literary criticism is also known as source criticism. It should be noted that we are using literary analysis and literary criticism synonymously, putting textual, form, source, rhetorical, and canonical criticism under literary analysis. See T. K. Beal, K. A. Keefer, and T. Linafelt, ‟Literary Theory, Literary Criticism, and the Bible,” in DBI 2: 79. Richard Coggins, ‟Keeping Up with Recent Studies X: The Literary Approach to the Bible,” ExpTim 96 (1984): 9-14. -
Torah: Covenant and Constitution
Judaism Torah: Covenant and Constitution Torah: Covenant and Constitution Summary: The Torah, the central Jewish scripture, provides Judaism with its history, theology, and a framework for ethics and practice. Torah technically refers to the first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). However, it colloquially refers to all 24 books of the Hebrew Bible, also called the Tanakh. Torah is the one Hebrew word that may provide the best lens into the Jewish tradition. Meaning literally “instruction” or “guidebook,” the Torah is the central text of Judaism. It refers specifically to the first five books of the Bible called the Pentateuch, traditionally thought to be penned by the early Hebrew prophet Moses. More generally, however, torah (no capitalization) is often used to refer to all of Jewish sacred literature, learning, and law. It is the Jewish way. According to the Jewish rabbinic tradition, the Torah is God’s blueprint for the creation of the universe. As such, all knowledge and wisdom is contained within it. One need only “turn it and turn it,” as the rabbis say in Pirkei Avot (Ethics of the Fathers) 5:25, to reveal its unending truth. Another classical rabbinic image of the Torah, taken from the Book of Proverbs 3:18, is that of a nourishing “tree of life,” a support and a salve to those who hold fast to it. Others speak of Torah as the expression of the covenant (brit) given by God to the Jewish people. Practically, Torah is the constitution of the Jewish people, the historical record of origins and the basic legal document passed down from the ancient Israelites to the present day. -
The Babylonian Captivity ( 1520 ) Erik Herrmann
The Babylonian Captivity ( 1520 ) Erik Herrmann Lutheran Quarterly, Volume 34, Number 1, Spring 2020, pp. 71-81 (Article) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/lut.2020.0002 For additional information about this article https://muse.jhu.edu/article/751529 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] COMMENT: ANOTHER QUINCENTENNIAL The Babylonian Captivity (1520) by Erik Herrmann y the waters of Babylon we sit down and weep, when we “Bremember thee, O Zion. On the willows there we hang up our lyres” (Ps. 137:1). Overcome with grief, Israel could not sing for their captors. They were at a loss for words. Apparently this was not a problem for Luther. Luther would sing—he would sing high and loud and the captors would know that there still was a God in Israel. “I know another little song about Rome and the Romanists. If their ears are itching to hear it, I will sing that one to them, too—and pitch it in the highest key!” Babylon was a powerful trope. The Apocalypse made it a symbol of all the decadence and prolificacy of the kingdoms of the earth, that wicked harlot of the world. In the City of God, Augustine had identified it with the worldliness of the city of man which was also epitomized by pagan Rome. Petrarch, disgusted by the worldliness of the papacy in Avignon and the consequent influence of the French crown on the Roman church, called to mind the ancient Chal- dean captivity so that Avignon was the new “Babylon of the west,” holding the rest of the church hostage to its excesses. -
Jews and Christians: Perspectives on Mission the Lambeth-Jewish Forum
Jews and Christians: Perspectives on Mission The Lambeth-Jewish Forum Reuven Silverman, Patrick Morrow and Daniel Langton Jews and Christians: Perspectives on Mission The Lambeth-Jewish Forum Both Christianity and Judaism have a vocation to mission. In the Book of the Prophet Isaiah, God’s people are spoken of as a light to the nations. Yet mission is one of the most sensitive and divisive areas in Jewish-Christian relations. For Christians, mission lies at the heart of their faith because they understand themselves as participating in the mission of God to the world. As the recent Anglican Communion document, Generous Love, puts it: “The boundless life and perfect love which abide forever in the heart of the Trinity are sent out into the world in a mission of renewal and restoration in which we are called to share. As members of the Church of the Triune God, we are to abide among our neighbours of different faiths as signs of God’s presence with them, and we are sent to engage with our neighbours as agents of God’s mission to them.”1 As part of the lifeblood of Christian discipleship, mission has been understood and worked out in a wide range of ways, including teaching, healing, evangelism, political involvement and social renewal. Within this broad and rich understanding of mission, one key aspect is the relation between mission and evangelism. In particular, given the focus of the Lambeth-Jewish Forum, how does the Christian understanding of mission affects relations between Christianity and Judaism? Christian mission and Judaism has been controversial both between Christians and Jews, and among Christians themselves. -
“As Those Who Are Taught” Symposium Series
“AS THOSE WHO ARE TAUGHT” Symposium Series Christopher R. Matthews, Editor Number 27 “AS THOSE WHO ARE TAUGHT” The Interpretation of Isaiah from the LXX to the SBL “AS THOSE WHO ARE TAUGHT” The Interpretation of Isaiah from the LXX to the SBL Edited by Claire Mathews McGinnis and Patricia K. Tull Society of Biblical Literature Atlanta “AS THOSE WHO ARE TAUGHT” Copyright © 2006 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. 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. Library of Congress Cataloging-in-Publication Data “As those who are taught” : the interpretation of Isaiah from the LXX to the SBL / edited by Claire Mathews McGinnis and Patricia K. Tull. p. cm. — (Society of biblical literature symposium series ; no. 27) Includes indexes. ISBN-13: 978-1-58983-103-2 (paper binding : alk. paper) ISBN-10: 1-58983-103-9 (paper binding : alk. paper) 1. Bible. O.T. Isaiah—Criticism, interpretation, etc.—History. 2. Bible. O.T. Isaiah— Versions. 3. Bible. N.T.—Criticism, interpretation, etc. I. McGinnis, Claire Mathews. II. Tull, Patricia K. III. Series: Symposium series (Society of Biblical Literature) ; no. 27. BS1515.52.A82 2006 224'.10609—dc22 2005037099 14 13 12 11 10 09 08 07 06 5 4 3 2 1 Printed in the United States of America on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence. -
James 4:2 (NKJV… You Do Not Have Because You Do Not 6
5. Moses asks see ________________________. Exodus 33:18 (NKJV) And he said, "Please, show me Your glory." 21 Days of Prayer – Part 3 – The God Who Answers Sunday, August 20, 2017 James 4:2 (NKJV… you do not have because you do not 6. Hezekiah prays and _______________________. ask. 2 Kings 20:3 (NKJV) "Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what was good in Your sight." And Hezekiah wept bitterly. 1. Hannah prayed for a ________________________. 1 Samuel 1:11 (NKJV) Then she made a vow and said, "O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon 7. 7. Daniel prays for God to reveal a dream and its his head." interpretation and saves _______________________. Daniel 2:17-18 (NKJV) Then Daniel went to his house, and made the decision known to Hananiah, Mishael, and Azariah, his companions, that they might seek mercies from the God of heaven concerning this secret, so that Daniel and 2. Peter released from ___________________________. his companions might not perish with the rest of the wise men of Babylon. Acts 12:5 (NKJV) Peter was therefore kept in prison, but constant prayer was offered to God for him by the church. 8. Elisha prays for his servants eyes to be opened to see __________________________________. -
A Brief Look at Passover
Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 1977 A Brief Look at Passover Jon Potest Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, History Commons, and the History of Christianity Commons Recommended Citation Potest, Jon, "A Brief Look at Passover" (1977). Honors Theses. 270. https://scholarlycommons.obu.edu/honors_theses/270 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. OUACHITA BAPTIST UN I VERS ITY A BRIEF' LOOK AT PASS OVER HONORIs PROJECT BY JON POTEET MAY 25 , 1977 INTRODUCTION The purpose of this paper is to oriefly examine the tradition of the Passover in light of its origins , histor icization and historical development, and its relevance t the Christology expressed in the New Testament gospels. It is necessary to realize from the beginning that in some cases the traditions being dealt with are ancient, and therefore there is scant concrete evidence with which to deal. How ever, I feel that one can deal with what evidence there is available and realize that his conclusions must be somewhat tentative. 1 ' I. ORIGINS AND EARLY HISTORY When one looks at the traditions of the Passover in the biblical materials it becomes apparent that the feast originally consisted of two elements, these being pesach and mazzoth. 1 For purpos~s of study I propose to look at the two elements separately and then later look at how they came to be joined together.