DOCSLIB.ORG

SFM-HB1-OUTLINE-Begi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
SFM-HB1-OUTLINE-Begi HEBREW BIBLE 1 David Moseley, Ph.D. “In the Beginning…” (Genesis 1-11) All references are to the Book of Genesis unless otherwise stated Introduction to the Torah v “Torah” (Hebrew) = Law / Instruction / Teaching / Path / Way Ø Through Narratives & Legal Codes v “Pentateuch” (Greek) = “Five Scrolls” (of Moses) v “Torat Moshe” (Judaism) = “Instruction of Moses” Introduction to Genesis v “Genesis” (Greek) = “Beginning” v “Bereshit” (Hebrew) = “In the Beginning…” v Narratives of Primeval History and Ancestral History 1. Creation (1:1-2:25) Ø First Creation Account (1:1-2:4a) • Two Cycles of Three Days: § Days 1 & 4: Light § Days 2 & 5: Water § Days 3 & 6: Land 1. • Create Environment (Days 1-3) and then Fill it with Life / Content (Days 4-6) Ø Second Creation Account (2:4b-25) • Compare to Sequence of Creation in Genesis 1 Ø Themes of Creation Stories: • Chaos and Order • Hierarchy and Dominion • Relationships: § God & Humanity § Humanity & Earth / Animals § Humanity & Humanity 2. The Fall (3:1-24) Ø Genre of Genesis Pre-History: • “Myths” and “Archetypes” – “Legend” Ø Themes of The Fall: • Paradise • Freedom • Relationships - Companionship • Power • Law / Limitation • Temptation • Knowledge • Good and Evil • Sin / Rebellion • Guilt 2. • Blame • Punishment • Gender and Hierarchy • Pain / Suffering /Work and Mortality 3. Cain & Abel (4:1-26) Ø Breakdown of Relationship between God and Humanity in The Fall continues in Breakdown of Humanity’s (Brotherly / Family) Relationships Ø Note the Continuing “Anthropomorphisms” as applied to God 4. Genealogy from Adam to Noah (5:1-32) Ø Note the extraordinary long lives of the Pre-Flood (“Antediluvian”) “Heroic” figures of Jewish Legend, similar to Babylonian Genealogies 5. Noah and The Flood (6:5-9:28) Ø Derivation from / Similarity with other Babylonia and Ancient Flood Sources: th 1. Atrahasis - 18 Century B.C.E. Akkadian Epic 2. Berossus – Greek author who used lost Babylonian records and texts to compile the Babyloniaca in three books sometime around 290–278 B.C.E. 3. Gilgamesh - An Epic poem from 19th Century B.C.E. Mesopotamia, considered to be the world’s first truly great work of literature 4. Moses of Khoren - Prominent Armenian historian from Late Antiquity (5th Century C.E.) and the author of the History of the Armenians 5. Ziusudra – Section of the Eridu Genesis, containing Creation and Flood myths written in the Sumerian language and dated to around 1600 B.C.E. Ø Intermingling of two similar but distinct accounts of the Flood story, (esp. in Genesis 7) 3. Ø Flood as Destruction and (Re-)“Creation 2.0” Ø Seven Noachide Laws (9:1-7) & (New) Covenant with Noah (9:8-17) Ø Cursing of Ham - Implications for Race Relations (Ham’s Descendants in Africa) 6. The Table of Nations (10:1-32) Ø Repopulating of Earth from Descendants of Noah’s Three Sons, Centered in Canaan where their “Kingdoms” Overlap 7. The Tower of Babel (11:1-9) Ø The “Fall” (Again) – Wanting to Equal or Transcend God Ø Tower of Babel = Ziggurats of Ancient Babylon Ø Punishment (“Curse”) = Scattering Peoples & Confusion of Languages (“Babble”) 8. Genealogy from Shem to Terah (11:10-32) Ø Abraham and Jews are Descendant of Noah’s Son, Shem – Hence, “S(h)emites” 4. .
Load more

Recommended publications
  • From Adam to Noah: a Reconsideration of the Antediluvian Patriarchs' Ages
    JETS 37/2 (June 1994) 161!168 FROM ADAM TO NOAH: A RECONSIDERATION OF THE ANTEDILUVIAN PATRIARCHS' AGES R. K. HARRISON* The narrative material of Gen 5:3!32, which catalogued the ages of the principal descendants of Adam through the line of Seth, has long been a matter for debate, if only because of the apparently exaggerated lifespans attributed to the individuals listed there. Until the rise of rational Biblical criticism in the eighteenth century the lengthy ages were accepted much as they stood, out of deference to the sanc- tity of the divinely!revealed Hebrew tradition. But when literary critics dis- regarded the concepts of revelation and inspiration and began to treat the Hebrew Scriptures as nothing more than a collection of national records, of- ten of uncertain provenance and riddled with mythology, a vastly different set of interpretative criteria came to the forefront. Following certain European principles of literary criticism and influ- enced by the notion of supposed human biological evolution, the hypothe- sis developed by Julius Wellhausen (1844!1918) envisioned the growth of Biblical material from rudimentary beginnings until it attained its climax in the late postexilic period (about the second century BC). As far as the Pentateuch was concerned, this approach was worked out in great and of- ten conflicting detail, resulting in the recognition of four supposed basic literary components.1 The developed hypothesis was entirely subjective in nature and, as was the case with Darwin's evolutionary views, was entirely untroubled by the exercise of any objective control. Nevertheless external data began to ap- pear in the nineteenth century, and when archeological discoveries brought an entirely new perspective to bear upon ancient Near Eastern studies it became possible for literary!critical procedures to be scrutinized rigorously and to be shown to possess serious flaws in important areas.
    [Show full text]
  • The Global Flood of Noah
    THE GLOBAL FLOOD OF NOAH by Bert Thompson, Ph.D. DEDICATION This book is dedicated with deep appreciation to Joe and Beryl Nisbet, two “wee Scots” who, as husband and wife, have devoted their entire adult lives to teaching the Gospel in their native Scot- land and who, through their many personal sacrifices and exemplary conduct on behalf of the Lord and His church, have become such an endearing example for everyone around them. APOLOGETICS PRESS, INC. 230 Landmark Drive Montgomery, Alabama 36117-2752 © Copyright 1986 Revised Editions © Copyright 1999, 2005 ISBN: 0-932859-78-X All rights reserved. No part of this book may be reproduced in any form without permission from the publisher, except in the case of brief quotations embodied in articles or critical reviews. -i- TABLE OF CONTENTS CHAPTER 1 INTRODUCTION......................................................................1 Mankind’s Response to the Genesis Flood .....................................1 CHAPTER 2 THE FLOOD IN SCRIPTURE AND HISTORY....................5 The Importance of the Doctrine of the Global Flood ......................5 The Reason for the Flood................................................................6 Supernatural Elements of the Flood ................................................8 The Ubiquity of Flood Stories.........................................................9 CHAPTER 3 THE GLOBAL FLOOD OF NOAH.......................................11 The Antediluvian World ...............................................................11 The Necessity of Constructing
    [Show full text]
  • The Evolution of Creationism
    IT’S TIME!—RENEW YOUR MEMBERSHIP & SAVE 15% NOVEMBER 2012 | VOL. 22, NO. 11 A PUBLICATION OF THE GEOLOGICAL SOCIETY OF AMERICA® The evolution of creationism Inside: Call for Proposals: 2013 GSA Annual Meeting & Exposition, p. 14 Preliminary Announcement and Call for Papers: 2013 GSA North-Central Section Meeting, p. 18 2012 GeoCorpsTM America Participants, p. 20 VOLUME 22, NUMBER 11 | NOVEMBER 2012 SCIENCE ARTICLE GSA TODAY (ISSN 1052-5173 USPS 0456-530) prints news and information for more than 25,000 GSA member read- ers and subscribing libraries, with 11 monthly issues (April/ May is a combined issue). GSA TODAY is published by The Geological Society of America® Inc. (GSA) with offices at 3300 Penrose Place, Boulder, Colorado, USA, and a mail- ing address of P.O. Box 9140, Boulder, CO 80301-9140, USA. GSA provides this and other forums for the presentation of diverse opinions and positions by scientists worldwide, regardless of race, citizenship, gender, sexual orientation, religion, or political viewpoint. Opinions presented in this 4 The evolution of creationism publication do not reflect official positions of the Society. David R. Montgomery © 2012 The Geological Society of America Inc. All rights reserved. Copyright not claimed on content prepared Cover: Noah’s Ark as the floodwaters recede as wholly by U.S. government employees within the scope of depicted in plate LXII to illustrate Genesis 8:8–9 in their employment. Individual scientists are hereby granted Johann Scheuchzer’s Physica Sacra (Sacred Physics, permission, without fees or request to GSA, to use a single figure, table, and/or brief paragraph of text in subsequent 1731).
    [Show full text]
  • The Nephilim Race
    DSBC Date: 1/21/07 P/T: Ron Adema Text: Gen.6:1-8 Genesis Series (2005), (#48) File: D070121 THE NEPHILIM RACE “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. Those were mighty men who were of old, men of renown.” (6:4) The Nephilim became the third race of the Antediluvian civilization. Write the other two on the blank lines _______________________ and the ________________________. We will examine our lesson text by the following FIVE point homiletical outline. · Daughters of men (Gen.6:1-2) Copulation Nativity · Days on earth (Gen.6:3) Countdown Number (120 years) · Depraved race (Gen.6:4) Children Nephilim · Divine judgment (Gen.6:5-7) Corruption Nefarious (extremely wicked) · Devout believer (Gen.6:8) Chromosomes Noah’s family This lesson will study SIX aspects of the Nephilim as the third race of the Antediluvian civilization. 1. The Hebrew word, Nephilim, is an articular noun that means the fallen ones (Gen.6:4). The word Nephilim is formed from the hiphil (causative) of the verb naphal. The niphal form of naphal refers to them also as tyrants. “The real idea of the word must have been ‘fallen ones’ or monsters of the mixed human and angelic birth, like the rebellious Titans.” (Unger Bible Dictionary, pg.402) In old Greek, they were referred to as heroes or Titians or “mighty men who were of old, men of renown.” (Gen.6:4). 2. Many scholars believe them to be the subject of the Titans and Olympians of Greek Mythology.
    [Show full text]
  • Young-Earth Creationism, Creation Science, and the Evangelical Denial of Climate Change
    religions Article Revisiting the Scopes Trial: Young-Earth Creationism, Creation Science, and the Evangelical Denial of Climate Change K. L. Marshall New College, University of Edinburgh, Edinburgh EH1 2LX, UK; [email protected] Abstract: In the century since the Scopes Trial, one of the most influential dogmas to shape American evangelicalism has been that of young-earth creationism. This article explains why, with its arm of “creation science,” young-earth creationism is a significant factor in evangelicals’ widespread denial of anthropogenic climate change. Young-earth creationism has become closely intertwined with doctrines such as the Bible’s divine authority and the Imago Dei, as well as with social issues such as abortion and euthanasia. Addressing this aspect of the environmental crisis among evangelicals will require a re-orientation of biblical authority so as to approach social issues through a hermeneutic that is able to acknowledge the reality and imminent threat of climate change. Citation: Marshall, K. L. 2021. Revisiting the Scopes Trial: Keywords: evangelicalism; creation science; young-earth creationism; climate change; Answers in Young-Earth Creationism, Creation Genesis; biblical literalism; biblical authority; Noahic flood; dispensational theology; fundamentalism Science, and the Evangelical Denial of Climate Change. Religions 12: 133. https://doi.org/10.3390/rel12020133 1. Introduction Academic Editors: Randall Balmer The 1925 Scopes “Monkey” Trial is often referenced as a metonymy for American and Edward Blum Protestantism’s fundamentalist-modernist controversy that erupted in the years following World War I. William Jennings Bryan, the lawyer and politician who argued in favor of Received: 25 January 2021 biblical creationism1—in keeping with his literal understanding of the narratives in Genesis Accepted: 12 February 2021 Published: 20 February 2021 1 and Genesis 2—was vindicated when the judge ruled that high school biology teacher John Scopes had indeed broken the law by teaching Darwinian evolution in a public school.
    [Show full text]
  • Creation/Evolution
    Creation/Evolution Issue XXIV CONTENTS Fall 1988 ARTICLES 1 Formless and Void: Gap Theory Creationism by Tbm Mclver 25 Scientific Creationism: Adding Imagination to Scripture by Stanley Rice 37 Demographic Change and Antievolution Sentiment: Tennessee as a Case Study, 1925-1975 by George E. Webb FEATURES 43 Book Review 45 Letters to the Editor LICENSED TO UNZ.ORG ELECTRONIC REPRODUCTION PROHIBITED About this issue ... In this issue, Tom Mclver again brings his historical scholarship to bear on an issue relevant to creationism. This time, he explores the history of and the major players in the development and promotion of the "gap theory." Rarely do we treat in detail alternative creationist theories, preferring instead to focus upon the young- Earth special creationists who are so politically militant regarding public educa- tion. However, coverage of different creationist views is necessary from time to time in order to provide perspective and balance for those involved in the controversy. The second article compares scripture to the doctrines of young-Earth special crea- tionists and finds important disparities. Author Stanley Rice convincingly shows that "scientific" creationists add their own imaginative ideas in an effort to pseudoscientifically "flesh out" scripture. But why do so many people accept creationist notions? Some have maintained that the answer may be found through the study of demographics. George E. Webb explores that possibility in "Demographic Change and Antievolution Sentiment" and comes to some interesting conclusions. CREATION/EVOLUTION XXIV (Volume 8, Number 3} ISSN 0738-6001 Creation/Evolution, a publication dedicated to promoting evolutionary science, is published by the American Humanist Association.
    [Show full text]
  • Eridu, Dunnu, and Babel: a Study in Comparative Mythology
    ERIDU, DUNNU, AND BABEL: A STUDY IN COMPARATIVE MYTHOLOGY by PATRICK D. MILLER, JR. Princeton Theological Seminary, Princeton, NJ 08542 This essay focuses on some themes in two quite different myths from ancient Mesopotamia, one known commonly as the Sumerian Deluge or Flood story, discovered at Nippur and published around the turn of the century by Poebel (I 9 I 4a and b ), the other published much more recently by Lambert and Walcot (1966) and dubbed by Jacobsen (1984) "The Harab Myth." The former myth was the subject of some attention at the time of its publication and extensive analysis by Poebel, par­ ticularly in King's Schweich Lectures (1918). As Jacobsen notes, it has not been the subject of much further work except for Kramer's transla­ tion (Pritchard, 1955, pp. 42-44) and Civil's translation and notes in Lambert and Millard (1969, pp. 138-147). More recently, Kramer has given a new translation of the text together with notes (Kramer, 1983). Both texts have now been the subject of major new treatments in the last three or four years by Jacobsen (1978 and 1984), and that is in a large sense the impetus for my turning to them. Indeed, I first became interested in the two texts when Jacobsen delivered a paper on them entitled "Two Mesopotamian Myths of Beginnings" at a symposium on mythology given at Sweetbriar College several years ago. His rationale for dealing with the two of them at that time was that each "in its own way stands apart and it seems to me, raises interesting questions of a more general nature-about composition, interpretation, and what hap­ pens when a myth is borrowed from one people to another" ( 1978, p.
    [Show full text]
  • Viewing Ben Sira and the Book of the Watchers As Simply Opposed to Each Other
    Florida State University Libraries Faculty Publications Department of Religion 2010 Ben Sira and the Giants of the Land: A Note on Ben Sira 16:7 Matthew J. Goff Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] JBL 129, no. 4 (2010): 645–655 Ben Sira and the Giants of the Land: A Note on Ben Sira 16:7 matthew j. goff [email protected] Florida State University, Tallahassee, FL 32306 In this short note I address the common claim that Sir 16:7 alludes to Gen 6:1–4. I argue that understanding the verse in this way is not unreasonable but that this position needs to be qualified. The primary reference of the line is not the flood story but archaic peoples of the land. Genesis 6 and early Jewish traditions that per- tain to this chapter influence Ben Sira’s description of archaic Canaanite rulers. Ben Sira, in an effort to assert the inevitability of God’s punishment of sin, writes: “He did not forgive the ancient giants, who revolted in their might” (16:7 NSRV).1 This translation reflects the Greek, which reads: οὐκ ἐξιλάσατο περὶ τῶν ἀρχαίων γιγάντων, οἳ ἀπέστησαν τῇ ἰσχύι αὐτῶν.2 It is commonplace to interpret the verse as an allusion to the famous (or perhaps infamous) offspring of the angels in Gen 6:1–4, a text that has received an enormous amount of attention in recent years because of its adaptation by the Enochic Book of the Watchers.3 Benjamin G.
    [Show full text]
  • IN the MIRROR of the DIVINE FACE: the ENOCHIC FEATURES of the EXAGOGE of EZEKIEL the TRAGEDIAN Andrei Orlov Marquette University
    IN THE MIRROR OF THE DIVINE FACE: THE ENOCHIC FEATURES OF THE EXAGOGE OF EZEKIEL THE TRAGEDIAN Andrei Orlov Marquette University, USA . The Lord of all the worlds warned Moses that he should beware of his face. So it is written, ‘Beware of his face’. This is the prince who is called . Metatron. Synopse zur Hekhalot-Literatur §§396–397. Introduction One of the important compendiums of Jewish mystical lore, a composi- tion known to scholars as 3 Enoch or the Book of the Heavenly Palaces (Sefer Hekhalot) offers a striking re-interpretation of the canonical account of Moses’ reception of Torah. In this text the supreme angel Metatron, also associated in Sefer Hekhalot with the seventh antediluvian patri- arch Enoch, is depicted as the one who reveals Torah to the Israelite prophet by bringing it out of his heavenly storehouses.1 The account portrays Moses passing the revelation received from Enoch-Metatron to Joshua and other characters of Israelite history representing the honorable chain of transmissions of the oral law, known to us also from the mishnaic Pirke Avot, the Sayings of the Fathers. The Hekhalot writer, however, revises the traditional mishnaic arrangement of prophets, rabbis, and sages by placing at the beginning of the chain the figure of Enoch-Metatron, viewed as the initial revealer. This choice of the primordial mediator competing with the primacy of Moses is not 1 “Metatron brought Torah out from my storehouses and committed it to Moses, and Moses to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets to the Men of the Great Synagogue, the Men of the Great Synagogue to Ezra the Scribe, Ezra the Scribe to Hillel the Elder.
    [Show full text]
  • The Sons of God and “Strange Flesh” in Genesis 6:1–4
    MSJ 31/1 (Spring 2020) 79–105 THE SONS OF GOD AND “STRANGE FLESH” IN GENESIS 6:1–4 Dr. David L. Beakley Academic Dean and Professor of Exposition and Biblical Languages Christ Seminary, South Africa The “sons of God” text in Genesis 6:1–4 often receives nothing more than a brief comment from the pulpit or commentary. Coming right before the great deluge and God’s covenant with Noah, the passage seems to be a minor glimpse into antedilu- vian history. There have been several major views proffered over the past two mil- lennia, and the view that the “sons of God” were demonic angels who cohabitated with human women is one. In 1981, William VanGemeren proposed a re-examination of the “ungodly angel view” as the identity of the “sons of God” in Genesis 6:1–4. This article intends to answer this call for further exegetical scrutiny by examining the text through the lens of a biblical-theological and exegetical methodology. By viewing the text using this methodology, and the understanding of a specific center, or constant theme throughout the corpus of Scripture—which is the idea of God’s grace given in the midst of judgment—then the answers to difficult questions such as the reason for the Flood, identity of the sons of God, and the purpose of the Nephilim become much more clear and harmonize with the immediate context of Genesis 1– 11. * * * * * Introduction After two millennia of intense study of the Scriptures, controversies still abound over select passages that generate intense debate among evangelicals.
    [Show full text]
  • Theology of Judgment in Genesis 6-9
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2005 Theology of Judgment in Genesis 6-9 Chun Sik Park Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Park, Chun Sik, "Theology of Judgment in Genesis 6-9" (2005). Dissertations. 121. https://digitalcommons.andrews.edu/dissertations/121 This Dissertation 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 Dissertations 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. Andrews University Seventh-day Adventist Theological Seminary THEOLOGY OF JUDGMENT IN GENESIS 6-9 A Disseration Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Chun Sik Park July 2005 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 3182013 Copyright 2005 by Park, Chun Sik All rights reserved. INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted.
    [Show full text]
  • Which Cubit for Noah's Ark?
    Papers Which cubit for Noah’s Ark? Tim Lovett Noah’s Ark is the earliest ship known to man. Amazingly, an accurate record of its dimensions has survived to this day, in Genesis 6:15. However, the Bible uses cubits, an ancient measure that may have been anywhere from 445 mm (17.5 in) to more than 609 mm (2 ft) long, depending on when and where it was used. The standard chronology places the Tower of Babel so soon after Noah’s Ark that they must have shared the same cubit. After the dispersion this cubit should have found its way into early structures and monuments. Today, when we look in the ancient Near East for the best clues, we find that the earliest major works in Egypt and Babylon used long cubits. Could this be the one that Noah used? The cubit Table 1 shows cubit lengths chosen by key creationist authors dealing with Noah’s Ark, all clearly driven by a he length of the Ark shall be three hundred conservative space argument. cubits, the breadth of it fifty cubits, and the ‘T In every case the ‘common’ cubit has been chosen, height of it thirty cubits’ (Genesis 6:15). How long is a cubit? The word comes from the despite clear evidence that it was the ‘royal’ cubit Latin cubitum1 which refers to the forearm. It was measured that dominated major building projects of the earliest from the elbow to the fingertip. This provides a foolproof civilizations, Noah’s immediate descendents. The dominant 4 method of gauging the size of Noah’s Ark—at least ap- primary source is the 1959 paper by R.B.Y.
    [Show full text]