DOCSLIB.ORG

Phinehas, the Sons of Zadok, and Melchizedek

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Phinehas, the Sons of Zadok, and Melchizedek ! Phinehas, the Sons of Zadok, and Melchizedek An Analysis of Some Understandings of Priestly Covenant in the Late Second Temple Period A Thesis submitted to the University of Manchester for the degree of Doctor of Philosophy in the Faculty of Humanities 2013 Dongshin D. Chang School of Arts, Languages and Cultures Table of Contents List of Abbreviations ………………………………………………………………… 6 Abstract ……………………………………………………………………………… 7 Declaration …………………………………………………………………………... 8 Copyright Statement …………………………………………………………………. 9 Preface ……………………………………………………………………………….. 10 INTRODUCTION Chapter 1: Introduction ……………………………………………………………… 13 1. Covenant …………………………………………………………………………... 14 1.1. Studies of the Covenant in the Hebrew Bible ………………………………… 14 1.1.1. Wellhausen and Subsequent Form-Critical Approaches and Tradition-History ………………………………………………… 14 1.1.2. Archaeological Approach …………………………………………....... 17 1.1.3. Sociological Approach ………………………………………………... 18 1.1.4. Perlitt, Kutsch, McCarthy, and Nicholson …………………………….. 20 1.2. Studies on the Covenant in the Second Temple Periods ……………………... 22 1.2.1. Sanders and Covenantal Nomism ……………………………………... 22 1.2.2. Concept of Covenant in the Dead Sea Scrolls ………………………… 24 1.3. Locating the Parameters for the Discussion of Covenant …………………….. 28 2. Priesthood or Priestly Institution in the Second Temple Period ………………….. 31 2.1. Transition of the Society from the Ancient Israel to the Second Temple Judaism ……………………………………….. 31 2.2. Significance of the Priesthood in Second Temple Judaism …………………... 32 2.2.1. Cultic Functions of Jerusalem Temple and Priests ……………………. 32 2.2.2. Priest as Administrator ………………………………………………... 32 2.2.3. Priest as Scribe ………………………………………………………... 34 3. An Agenda for the Present Study …………………………………………………. 34 3.1. The Combined Concepts of Covenant and Priesthood ………………………... 34 3.2. Overview of the Chapters …………………………………………………….. 35 PART I 1 and 2 Maccabees Chapter 2: Priestly Covenant in 1 and 2 Maccabees …………………....................... 38 2 1. Concept of the Priestly Related Covenant in 1 Maccabees ……………………….. 39 1.1. Texts, Dates, and Structure of 1 Maccabees ………………………………….. 39 1.2. Overall Structural Outline and the Main Theme of 1 Maccabees ……………. 39 1.2.1. Martola’s Form-Critical Analysis ……………………………………... 40 1.2.2. Williams and the Chiastic Structure for 1 Maccabees ………………… 41 1.2.3. The Structure and Main Theme of 1 Maccabees as a Whole …………. 44 1.3. Structural Usage of the Concept of Covenant in 1 Maccabees 1–2 ………….. 46 1.3.1. Literary Structure of the Introduction (1 Macc 1–2) ………………….. 46 1.3.2. Covenant in Section B (1 Macc 1:10–64) …………………………….. 48 1.3.3. Covenant in Section C (1 Macc 2:1–70) ……………………………… 49 1.4. Development of Priestly Covenant Based on Phinehas ……………………… 51 1.4.1. Use of Zeal Motif ……………………………………………………... 51 1.4.2. Use of Father Motif: Phinehas as the “Father” ……………………….. 53 1.4.3. The Father Motif and Simon, the Successor of the High Priesthood …. 55 2. Concept of the Priestly Related Covenant in 2 Maccabees ……………………….. 57 2.1. The Structure of 2 Macc 1:1–10a …………………………………………….. 58 2.2. Priestly Features of the Covenant in 2 Macc 1:2 …………………………….. 60 3. Summary and Conclusion …………………………………………………………. 61 PART II Dead Sea Scrolls Chapter 3: Pre-Sectarian Priestly Covenant Traditions …………………………….. 64 1. Priestly Ideologies in the Third Century BCE …………………………………….. 65 1.1. Levitical Priestly Traditions ………………………………………………….. 66 1.2. Zadokite Priestly Traditions ………………………………………………….. 69 1.3. Aaronic Priestly Traditions …………………………………………………… 73 1.4. Summaries ……………………………………………………………………. 75 2. Ben Sira and Aaronic Priestly Covenant Tradition ……………………………….. 75 2.1. The Text, Structure, and Purpose of the Praise of the Fathers of Ben Sira ….. 76 2.2. Account of Aaron and Phinehas (Sir 45:6–22 and 23–25) ……………………….. 78 2.2.1. Priestly Clothing and Sacrifice (Sir 45:6–16 and Exod 28–29, 40) ………… 79 2.2.2. Korah Episode and Priestly Portion and Inheritance (Sir 45:18–22 and Num 16–18) …………………………………………… 82 2.2.3. Priestly Functions (Sir 45:17 and Ezek 44:23–24) …………………………. 84 2.2.4. Literary Analysis of the Account of Phinehas (Sir 45:23–25) …………... 85 2.3. Summaries and Implications …………………………………………………. 87 3. Levitical Priestly Covenant Traditions in Aramaic Levi Document and Jubilees …. 88 3.1. Aramaic Levi Document and the Testament of Levi ………………………….. 89 3.2. Jubilees ……………………………………………………………………….. 93 4. Conclusion ………………………………………………………………………… 96 3 Chapter 4: Sectarian Priestly Covenant Traditions …………………………………. 98 1. Priestly Covenant Traditions in Some Quasi-Sectarian Documents ……………… 99 1.1. Temple Scroll …………………………………………………………………. 99 1.2. 4QMMT ………………………………………………………………………. 102 2. Priestly Covenant Traditions in Some Sectarian Documents ……………………... 106 2.1. Damascus Document …………………………………………………………. 106 2.1.1. Levitical Priestly Ideology in the Damascus Document ……………… 107 2.1.2. Sons of Zadok in CD III.21–IV.12a …………………………………... 109 2.1.3. Aaron and Sons of Aaron in the Damascus Document …………….… 113 2.2. Serek Texts (1QS, 1QSa, 1QSb, and 4QS) …………………………………… 116 2.2.1. 1QS ……………………………………………………………………. 116 2.2.1.1. Sons of Zadok and Sons of Aaron in 1QS ………………….. 117 2.2.1.2. Missing of the Sons of Zadok in 4QS ………………………. 120 2.2.1.3. Priests and Levites in 1QS …………………………………... 122 2.2.2. The Priests in 1QSa …………………………………………………… 125 2.2.3. Renewal of the Covenant of the Eternal Priesthood in 1QSb ………… 126 2.3. Some Implications of the Damascus Document and the Serek Texts ………... 129 3. Conclusion ………………………………………………………………………… 130 PART III Hebrews Chapter 5: Priestly Covenant in Hebrews …………………………………………... 134 1. Introduction ……………………………………………………………………….. 134 1.1. Priesthood and Covenant in Hebrews ………………………………………… 134 1.2. Date and Recipients of Hebrews ……………………………………………... 136 1.3. The Priestly Melchizedek Tradition and Hebrews …………………………… 138 1.4. Covenant and Hebrews ……………………………………………………….. 140 1.5. Combination of the Two Concepts ………………………………………….... 142 2. Priesthood …………………………………………………………………………. 143 2.1. Priesthood (iJerwsu/nh) ……………………………………………………….. 143 2.2. Priest (i˚ereu\ß) ………………………………………………………………... 148 2.3. High Priest (aÓrciereu/ß) ……………………………………………………… 150 2.4. The Nature of Jesus’ High Priesthood ………………………………………... 152 3. Covenant ………………………………………………………………………….. 154 3.1. Covenant in Hebrews 7–8 ……………………………………………………. 155 3.2. Covenant in Hebrews 9 ………………………………………………………. 158 3.3. Covenant in Hebrews 10, 12, 13 ……………………………………………... 159 3.4. Law, Oath, and Covenant in Hebrews ……………………………………….. 160 4 4. Bridge between the Priesthood and Covenant …………………………………….. 162 4.1. Blood of the Covenant as the Link of Priesthood and the New Covenant …… 162 4.2. Relevance of This Argument to the Author’s ………………………………… 167 5. Conclusion and Further Implications ……………………………………………... 168 5.1. Priestly Covenant and Its Nature in Hebrews ………………………………… 168 5.2. Further Implications ………………………………………………………….. 170 5.2.1. Priest, a Teacher or a Mediator ……………………………………….. 170 5.2.2. New Covenant or Renewed Covenant ………………………………… 171 Chapter 6: Priestly Covenant and Melchizedek Traditions in Hebrews 7 ………….. 174 1. A History of Melchizedek Traditions …………………………………................... 175 1.1. Melchizedek Traditions in Biblical Accounts ………………………………... 175 1.2. Melchizedek Traditions in Other Second Temple Compositions …………….. 177 2. Melchizedek Traditions in Hebrews 7 …………………………………………….. 179 2.1. Hebrews’ Use of Genesis 14 in Heb 7:1–3 …………………………………... 179 2.2. Hebrews’ Use of Ps 110:4 ……………………………………………………. 182 2.3. Melchizedek and the Anticipation of a Better Covenant in Hebrews 7 ……… 186 3. Issues to be Answered in Relation to Melchizedek in Hebrews ………………….. 188 3.1. Melchizedek in Hebrews: an Antitype of Jesus? ……………………………... 189 3.2. Origin of Melchizedek in Hebrews: Heavenly or Earthly Being? …………… 193 3.3. Melchizedek in 11QMelchizedek and Its Relation to Hebrews 7 ……………. 194 3.4. Melchizedek in Relation to Covenantal Motif ……………………………….. 197 4. Conclusion ………………………………………………………………………… 198 CONCLUSION Chapter 7: Conclusion ………………………………………………………………. 201 Bibliography ………………………………………………………………..……….. 208 Word Count: 69,126 5 List of Abbreviations Abbreviations used are according to The SBL Handbook of Style for Ancient Near Eastern, Biblical, and Early Christian Studies. Edited by P. H. Alexander, J. F. Kutsko, J. D. Ernest, S. A. Decker-Lucke, and D. L. Petersen. Peabody, MA: Hendrickson, 1999. Unless otherwise stated, biblical quotations in English are from The Holy Bible New Revised Standard Version. 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. All Hebrew Bible quotations are from Biblica Hebraica Stuttgartensia. Stuttgart: Deutsche Bibelgesellschaft, 1990. 6 Abstract This thesis is an analysis of the use of combined concepts of covenant and priesthood in some late Second Temple period Jewish and Jewish-Christian texts. In this thesis I investigate 1 and 2 Maccabees, Dead Sea Scrolls, and Hebrews, to see the various ways in which these Second Temple compositions have articulated the combined concepts of covenant and priesthood on the basis of their treatment of various biblical and extra-biblical traditions. The elaborate articulations of the combined concepts of covenant and priesthood in these texts partly reflect the concern of the Second Temple Jewish authors: how significant the priestly institutions and priesthood were, not only in terms of cultic matters, but also in terms of political
Load more

Recommended publications
  • "The Origins of the Aaronite Priesthood," Journal of Theological Studies 6
    The :Journal of Theological Studies .tAlllTABY, 190i THE Of{IGIN OF THE AARONITE PRIESTHOOD. IT is a well-known fact that whereas in the Deuteronomic legislation the clergy of Israel are referred to simply as Levitical priests without distinction of rank, in Ezekiel we find two classes; the Levitical priests the sons of Zadok, and the Levites. It is also generaUy agreed :that this distinction arose from the un­ willingness of the sons of Zadok, the priests df Jerusalem, to admit to like privileges with themselves the Levites, who until the days of Josiah's. reformation had ministered in the various local sanctuaries or high places. Although the record of this reforma­ tion is provokingly meagre (for the circumstantial account of 2 Kings xxiii is in its present form the work of a considerably later period), yet; ftom a comparison of ~ Kings xxiii 9 with Deut. xviii 6-8 and with Ezek. xliv 9-15_ it is scarcely possible to doubt that the intention of the original reformers (viz. that the priests who were thrown out of employment by the abolition of the country sanctuaries should have the right to earn a livelihood by ministering in the Temple at Jerusalem) was thwarted by the sons of Zadok, who were not at all disposed to view with favour the influx of a considerable body of men, probably of somewhat inferior social position, who would share their revenues. The plea on ~hich these country clergy were ousted from their strict legal rights, was that they had been guilty of idolatrous practices; and though, doubtless, the worship at the country sanctuaries had been marred by many gra.ve corruptions; never.
    [Show full text]
  • Honigmanonigman - 9780520275584.Indd9780520275584.Indd 1 228/06/148/06/14 2:382:38 PMPM 2 General Introduction
    General Introduction SUMMARY Th e fi rst and second books of Maccabees narrate events that occurred in Judea from the 170s through the 150s and eventually led to the rise of the Hasmonean dynasty: the toppling of the last high priest of the Oniad dynasty, the transforma- tion of Jerusalem into a Greek polis, Antiochos IV’s storming of Jerusalem, his desecration of the temple and his so-called persecution of the Jews, the liberation of the city and rededication of the temple altar by Judas Maccabee, the foundation of the commemorative festival of Hanukkah, and the subsequent wars against Seleukid troops. 1 Maccabees covers the deeds of Mattathias, the ancestor of the Maccabean/Hasmonean family, and his three sons, Judas, Jonathan, and Simon, taking its story down to the establishment of the dynastic transmission of power within the Hasmonean family when John, Simon’s son, succeeded his father; whereas 2 Maccabees, which starts from Heliodoros’s visit to Jerusalem under the high priest Onias III, focuses on Judas and the temple rededication, further dis- playing a pointed interest in the role of martyrs alongside that of Judas. Because of this diff erence in chronological scope and emphasis, it is usually considered that 1 Maccabees is a dynastic chronicle written by a court historian, whereas 2 Macca- bees is the work of a pious author whose attitude toward the Hasmoneans has been diversely appreciated—from mild support, through indiff erence, to hostility. Moreover, the place of redaction of 2 Maccabees, either Jerusalem or Alexandria, is debated. Both because of its comparatively fl amboyant style and the author’s alleged primarily religious concerns, 2 Maccabees is held as an unreliable source of evidence about the causes of the Judean revolt.
    [Show full text]
  • Unpacking the Book #12The Tabernacle
    The W.E.L.L. Stoneybrooke Christian Schools Sherry L. Worel www.sherryworel.com 2012.UTB.12 Unpacking the Book #12The Tabernacle I. An overview There are nearly 470 verses in our bible used to describe the form and furnishings of the Tabernacle and Temple. The bible gives a very specific plan for the building of the tabernacle. However, the temple is not outlined in detail. I Chron. 28:11‐19 does seem to indicate that the Lord gave David some sort of plan or model. The tabernacle was an ornate tent shrine that served the people of Israel for approximately 200 years until it was replaced by Solomon’s temple. This temple served as God’s home for approximately 400 years until the Babylonians destroyed it in 586 BC. When the Israelites returned from Babylon, Zerubbabel over saw the rebuilding of a much inferior temple in 520 BC. This building was damaged and repaired many times until Herod built his “renovation” in 19 BC. The Roman General, Titus destroyed this temple in 70AD. II. The Tabernacle (The Tent of Meeting or Place of Dwelling) A. Consider the New Testament perspective: Hebrews 9:9‐11, 10:1, Col. 2:17 and Revelation 15:5, 21:3 B. Moses was given a model of this meeting house by God Himself (Ex. 25:40) C. The craftsmen Bezalel and Oholiab built this ornate tent. See Ex. 25‐27, 35‐40 for all the details. 1. There was a linen fence that formed an outer courtyard. In that courtyard were two furnishings: a.
    [Show full text]
  • Book Reviews
    Theological Studies 68 (2007) BOOK REVIEWS OPENING THE SEALED BOOK:INTERPRETATIONS OF THE BOOK OF ISAIAH IN LATE ANTIQUITY. By Joseph Blenkinsopp. Grand Rapids, Mich.: Eerd- mans, 2006. Pp. 335. $25. Blenkinsopp recently completed Anchor Bible’s three-volume commen- tary on the Book of Isaiah. His work there not only resulted in detailed analysis of the shape and purpose of the Isaian text, but also led B. to realize the influence of the interpretive process, already begun in the final redaction of the book, on a variety of works and movements in the fol- lowing centuries. Here B. explores three models of Isaiah drawn from the book itself: (1) the prophet who announces judgment as God’s critic of society and defender of the marginal; (2) the prophet as apocalyptic seer who announces imminent final judgment; and (3) the prophet as “man of God” who (in general a hero of the past) heals, intercedes, works miracles, and the like. Each model played a role among different groups, but the most important trajectory for B. is that of the apocalyptic seer, given Isaiah’s heavy influence on the Book of Daniel, the Qumran sectar- ians, and the earliest Palestinian Christianity. Two themes are key: the penitent remnant that survives the Exile, and the sealed book hiding Isa- iah’s words until a future completion (Isa. 8:16; 29:11–12). B. concludes that both Qumran and Christianity likely emphasized these themes because each of their founders, the Teacher of Righteousness and Jesus, applied them to himself. Studies of their respective uses of Isaian texts can help exegetes reach better comparative understandings of the first Christians and the Qumran community, and see more clearly how Jesus and Chris- tianity stood within the orbit of sectarian Judaism.
    [Show full text]
  • The Reasons Why This Book, 'Lord Yeshua'
    THE REASONS WHY THIS BOOK, ‘LORD YESHUA’ BORN THE FULFILLMENT OF THE SEED OF HIGH PRIEST ZADOK … IS A MUST FOR YOU TO READ! 25% of the knowledge concerning our LORD Yeshua is not being taught . He is King of heaven and He is High Priest of heaven. He is the fulfillment of the family of king David and also the family of high priest Zadok of the Aaronic Priesthood. Learn just how Yeshua fulfilled the Aaronic Priesthood in the flesh at His first coming; and what were these Old Testament prophesies … Learn more about the real mysteries that existed between Miriam, Yeshua’s mother from the family of David (Judah), and her close relative Elisheva of Aaron; learn their family secret … Learn how Zechariah and his son Yochanan were the last of the mystery Zadok high priests of the Aaronic Priesthood … Learn more about the real mystery existing between Yeshua and His cousin Yochanan, sent to prepare the Way of the LORD; and why did Yeshua say, “Permit it to be so now to fulfill all Righteousness!” Gain greater insights regarding the mysteries carried in the Blood of Yeshua; to help experience more of the Blood’s full Power … Learn greater biblical knowledge needed for sharing the Salvation message of Yeshua with the Orthodox religious Jews, for God said that He would only accept the blood of Atonement offering made by a priest who is from the sons of the Zadok high priest family … The Jerusalem Temple will soon be built by the Orthodox religious Jews, who need priests to serve who are sons of Zadok.
    [Show full text]
  • 2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
    ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I.
    [Show full text]
  • THE PRIESTLY COVENANT – Session Five
    THE COVENANT: A Lenten Journey Curriculum THE PRIESTLY COVENANT – Session Five Leader’s Opening Remarks Our covenant journey has taken us to Eden, where a broken promise activates the genesis of redemption. Next, we went by boat with Noah, where God re-created the world as the stage upon which the story of God’s grace and redemption would play out. Then despite Abraham and Sarah’s shortcomings, God used them to secure the innumerable seed of blessing that God had in store for the world. Last week, we made a turn as we Laws, or standards that God would set to define how one should live in relationship with God and with others. 57 THE COVENANT: A Lenten Journey Curriculum Today, we will look again at Moses and this time, also his brother, Aaron, his nephew, Eleazar, and Eleazar’s son, Phinehas. This journey will reveal the importance of succession. The priestly covenant is a covenant of peace. But it starts out as anything but peaceful… Remember Moses’ reluctance to do what God had for him? He stuttered, and insisted that he wasn’t capable of doing all that God was calling him to do. So, God relented and gave Moses his brother, Aaron as an assurance that Moses had all that was needed to help free the Israelites from Pharaoh. A series of plagues and the death of Pharaoh’s son later, and Moses, Aaron, and all of the Israelites, crossed the Red Sea, and the enemy was defeated! But it still was not peaceful! 58 THE COVENANT: A Lenten Journey Curriculum The Israelites received the law, but the idolatry of Israel angered God and God denied the Israelites the peace that God had for them.
    [Show full text]
  • Copyright © 2016 Matthew Habib Emadi All Rights Reserved. The
    Copyright © 2016 Matthew Habib Emadi All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Matthew Habib Emadi May 2016 APPROVAL SHEET THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi Read and Approved by: __________________________________________ James M. Hamilton (Chair) __________________________________________ Peter J. Gentry __________________________________________ Brian J. Vickers Date______________________________ To my wife, Brittany, who is wonderfully patient, encouraging, faithful, and loving To our children, Elijah, Jeremiah, Aliyah, and Josiah, may you be as a kingdom and priests to our God (Rev 5:10) TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ............................................................................................ ix LIST OF TABLES ............................................................................................................ xii PREFACE ........................................................................................................................ xiii Chapter 1. INTRODUCTION ................................................................................................
    [Show full text]
  • Concept in Ancient Israel As Depicted in Deuteronomistic
    BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY ___________________________ OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 i BERITH AS A SOCIO-POLITICAL AND ECONOMIC REGULATORY MECHANISM IN ANCIENT ISRAEL AND TRADITIONAL ÈGBẠ́ -YORÙBÁ SOCIETY BY OLUGBEMIRO OLUSEGUN BEREKIAH MAT. NO. 124391 OND,(Bida) Dip.Th, Dip.RS, B.A.HONS, M.A. (Ibadan) A Thesis in the Department of Religious Studies, Submitted to the Faculty of Arts in partial fulfilment of the requirement for the Degree of DOCTOR OF PHILOSOPHY of the UNIVERSITY OF ÌBÀDÀN UNIVERSITY OF IBADAN LIBRARY AUGUST 2014 ii Abstract Berith, a concept similar to ìmùlè ̣ among the Ègbạ́ -Yorùbá of South-Western Nigeria, is a pact ratified by oath, binding two or more parties in a relationship of moral commitment to certain stipulations. It was used to regulate socio-political and economic life in ancient Israel. Previous studies on Berith have focused on its legal aspect, neglecting its moral basis as a means of effectively regulating and controlling socio-political and economic aspects of human society in ancient Israel and its relevance to the traditional Ègbạ́ -Yorùbá sociocultural context with shared experiences. This study, therefore, examined the effectiveness of berith as a means of regulating socio-political and economic life in ancient Israel as replicated by ìmùlè ̣ among traditional Ègbạ́ -Yorùbá. The work was premised on Manus’ intercultural hermeneutics which relates the Bible to African socio-cultural situations. The historical-critical method was used to analyse relevant texts (2 Kgs.22:8-23:3; Exod.20:22-23:33; Deut.6:1-28:69), taking the Leningrad Codex as the vorlage.
    [Show full text]
  • Hanukah History
    A BRIEF HISTORY OF Chanukah More than a little oil – edited by Rabbi Ron Symons Alexander the Great conquered Israel in the 4 th century B.C.E. He was a benevolent ruler result of a vision he was said to have had before he began any battle. The story goes that upon entering Jerusalem, he was met by the High Priest, Shimon HaTzaddik. Before every battle, he saw his likeness in a vision. As a result, he cancelled taxes on the Jews during the Sabbatical year, offered animals in the Temple on his own behalf, and granted the Jews religious freedom. Conditions changed when Alexander died. His empire was divided among different generals. After a power struggle, Israel came under the control of the Seleucid Dynasty – Greek kings who ruled from Syria. Until this point, the major threat was spiritual annihilation resulting from Hellenization, the adaptation of Greek culture and philosophy (assimilation). Hellenization attacked the moral, ethical and religious fibre of Judaism. Many Jews resisted assimilation but many became ardent Hellenists. Under the Seleucid kings, this situation continued. With the rise of Antiochus IV both the spiritual and physical survival of the Jewish people was severely threatened. Sadly enough, Jewish Hellenists contributed towards Jewish destruction by complaining to the king that the pace of assimilation was not fast enough. Tragedy resulted. One man, named Joshua, or the Hellenized Jason, bribed the King into replacing the high priest and appointing him instead. This new “high-priest” erected a gymnasium near the Temple where the priests would go and play sports, thereby neglecting their duties.
    [Show full text]
  • 2210 Bc 2200 Bc 2190 Bc 2180 Bc 2170 Bc 2160 Bc 2150 Bc 2140 Bc 2130 Bc 2120 Bc 2110 Bc 2100 Bc 2090 Bc
    2210 BC 2200 BC 2190 BC 2180 BC 2170 BC 2160 BC 2150 BC 2140 BC 2130 BC 2120 BC 2110 BC 2100 BC 2090 BC Fertile Crescent Igigi (2) Ur-Nammu Shulgi 2192-2190BC Dudu (20) Shar-kali-sharri Shu-Turul (14) 3rd Kingdom of 2112-2095BC (17) 2094-2047BC (47) 2189-2169BC 2217-2193BC (24) 2168-2154BC Ur 2112-2004BC Kingdom Of Akkad 2234-2154BC ( ) (2) Nanijum, Imi, Elulu Imta (3) 2117-2115BC 2190-2189BC (1) Ibranum (1) 2180-2177BC Inimabakesh (5) Ibate (3) Kurum (1) 2127-2124BC 2113-2112BC Inkishu (6) Shulme (6) 2153-2148BC Iarlagab (15) 2121-2120BC Puzur-Sin (7) Iarlaganda ( )(7) Kingdom Of Gutium 2177-2171BC 2165-2159BC 2142-2127BC 2110-2103BC 2103-2096BC (7) 2096-2089BC 2180-2089BC Nikillagah (6) Elulumesh (5) Igeshaush (6) 2171-2165BC 2159-2153BC 2148-2142BC Iarlagash (3) Irarum (2) Hablum (2) 2124-2121BC 2115-2113BC 2112-2110BC ( ) (3) Cainan 2610-2150BC (460 years) 2120-2117BC Shelah 2480-2047BC (403 years) Eber 2450-2020BC (430 years) Peleg 2416-2177BC (209 years) Reu 2386-2147BC (207 years) Serug 2354-2124BC (200 years) Nahor 2324-2176BC (199 years) Terah 2295-2090BC (205 years) Abraham 2165-1990BC (175) Genesis (Moses) 1)Neferkare, 2)Neferkare Neby, Neferkamin Anu (2) 3)Djedkare Shemay, 4)Neferkare 2169-2167BC 1)Meryhathor, 2)Neferkare, 3)Wahkare Achthoes III, 4)Marykare, 5)............. (All Dates Unknown) Khendu, 5)Meryenhor, 6)Neferkamin, Kakare Ibi (4) 7)Nykare, 8)Neferkare Tereru, 2167-2163 9)Neferkahor Neferkare (2) 10TH Dynasty (90) 2130-2040BC Merenre Antyemsaf II (All Dates Unknown) 2163-2161BC 1)Meryibre Achthoes I, 2)............., 3)Neferkare, 2184-2183BC (1) 4)Meryibre Achthoes II, 5)Setut, 6)............., Menkare Nitocris Neferkauhor (1) Wadjkare Pepysonbe 7)Mery-........, 8)Shed-........, 9)............., 2183-2181BC (2) 2161-2160BC Inyotef II (-1) 2173-2169BC (4) 10)............., 11)............., 12)User......
    [Show full text]
  • The Order and Significance of the Sealed Tribes of Revelation 7:4-8
    Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 2011 The Order and Significance of the Sealed ribesT of Revelation 7:4-8 Michael W. Troxell Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/theses Recommended Citation Troxell, Michael W., "The Order and Significance of the Sealed ribesT of Revelation 7:4-8" (2011). Master's Theses. 56. https://digitalcommons.andrews.edu/theses/56 This Thesis is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Master's Theses by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. ABSTRACT THE ORDER AND SIGNIFICANCE OF THE SEALED TRIBES OF REVELATION 7:4-8 by Michael W. Troxell Adviser: Ranko Stefanovic ABSTRACT OF GRADUATE STUDENT RESEARCH Thesis Andrews University Seventh-day Adventist Theological Seminary Title: THE ORDER AND SIGNIFICANCE OF THE SEALED TRIBES OF REVELATION 7:4-8 Name of researcher: Michael W. Troxell Name and degree of faculty adviser: Ranko Stefanovic, Ph.D. Date completed: November 2011 Problem John’s list of twelve tribes of Israel in Rev 7, representing those who are sealed in the last days, has been the source of much debate through the years. This present study was to determine if there is any theological significance to the composition of the names in John’s list.
    [Show full text]