God's Glory Fills the Temple
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HEPTADIC VERBAL PATTERNS in the SOLOMON NARRATIVE of 1 KINGS 1–11 John A
HEPTADIC VERBAL PATTERNS IN THE SOLOMON NARRATIVE OF 1 KINGS 1–11 John A. Davies Summary The narrative in 1 Kings 1–11 makes use of the literary device of sevenfold lists of items and sevenfold recurrences of Hebrew words and phrases. These heptadic patterns may contribute to the cohesion and sense of completeness of both the constituent pericopes and the narrative as a whole, enhancing the readerly experience. They may also serve to reinforce the creational symbolism of the Solomon narrative and in particular that of the description of the temple and its dedication. 1. Introduction One of the features of Hebrew narrative that deserves closer attention is the use (consciously or subconsciously) of numeric patterning at various levels. In narratives, there is, for example, frequently a threefold sequence, the so-called ‘Rule of Three’1 (Samuel’s three divine calls: 1 Samuel 3:8; three pourings of water into Elijah’s altar trench: 1 Kings 18:34; three successive companies of troops sent to Elijah: 2 Kings 1:13), or tens (ten divine speech acts in Genesis 1; ten generations from Adam to Noah, and from Noah to Abram; ten toledot [‘family accounts’] in Genesis). One of the numbers long recognised as holding a particular fascination for the biblical writers (and in this they were not alone in the ancient world) is the number seven. Seven 1 Vladimir Propp, Morphology of the Folktale (rev. edn; Austin: University of Texas Press, 1968; tr. from Russian, 1928): 74; Christopher Booker, The Seven Basic Plots of Literature: Why We Tell Stories (London: Continuum, 2004): 229-35; Richard D. -
Books in the Treasury
Books in the Treasury I went forth unto the treasury of Laban. And as I went forth towards the treasury of Laban, behold, I saw the servant of Laban who had the keys of the treasury. And I commanded him in the voice of Laban, that he should go with me into the treasury. And he supposed me to be his master, Laban, for he beheld the garments and also the sword girded about my loins. And he spake unto me concerning the elders of the Jews, he knowing that his master, Laban, had been out by night among them. And I spake unto him as if it had been Laban. And I also spake unto him that I should carry the engravings, which were upon the plates of brass, to my elder brethren, who were without the walls. (1 Nephi 4:20–24) The earliest records possessed by the Nephites were the brass plates brought from Jerusalem. These plates had been kept in “the treasury of Laban,” whence Nephi retrieved them. The concept of keeping books in a treasury, while strange to the modern mind, was a common practice anciently, and the term often denoted what we would today call a library. Ezra 5:17–6:2 speaks of a “treasure house” containing written records. The Aramaic word rendered “treasure” in this passage is ginzayyâ, from the root meaning “to keep, hide” in both Hebrew and Aramaic. In Esther 3:9 and 4:7, the Hebrew word of the same origin is used to denote a treasury where money is kept. -
The Temple Prayer of Solomon (1 Kings 8:1-9:9)
1 The Temple Prayer of Solomon (1 Kings 8:1-9:9) By Ted Hildebrandt The Temple Prayer of Solomon in 1 Kings 8 and the divine response in 1 Kings 9 create one of the longest and most fascinating prayer narratives in the Old Testament. There are several questions we will seek to explore in this presentation paper. How does this prayer fit into the 1 Kings 1-11 narrative? What may be learned from ancient Near Eastern parallels concerning kings building and dedicating temples? What kinds of intertextual influences have impacted the shape of this prayer? How is one to understand the elusive character of Solomon from his prayer? How are the suppliants portrayed in the prayer? What do the seven Prayer Occasions (8:31-51) reveal about the types of situations which prompt prayer? How is God portrayed in this prayer? How does Solomon’s Temple Prayer fit into the literary structure of 1 Kings 1-11? In order to understand the framework of the Solomonic narrative of 1 Kings 1-11 in which the temple prayer is set, the literary structure should be noted before jumping into the prayer itself. The following is a useful chiastic structural diagram giving an overview of this narrative (adapted from Parker, 43; Williams, 66). 2 Frame Story chs. 1-2 [Adversaries: Adonijah, Joab, Abiathar] 1. Dream #1 3:1-15 [Asks for Wisdom at Gibeon high place] A Domestic 2. Women and Wisdom [Two women/one baby] 3:16-28 Policy 3. Administration and Wisdom 4:1-5:14 Favorable to Solomon B Labour 4. -
The Shema in John's Gospel Against Its Backgrounds in Second Temple
The Shema in John’s Gospel Against its Backgrounds in Second Temple Judaism by Lori Ann Robinson Baron Graduate Program in Religion Duke University Date: Approved: ___________________________ Joel Marcus, Supervisor ___________________________ Mark Goodacre ___________________________ Richard B. Hays ___________________________ Laura S. Lieber Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate Program in Religion in the Graduate School of Duke University 2015 ABSTRACT The Shema in John’s Gospel Against its Backgrounds in Second Temple Judaism by Lori Ann Robinson Baron Graduate Program in Religion Duke University Date: Approved: ___________________________ Joel Marcus, Supervisor ___________________________ Mark Goodacre ___________________________ Richard B. Hays ___________________________ Laura S. Lieber An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate Program in Religion in the Graduate School of Duke University 2015 Copyright by Lori Ann Robinson Baron 2015 Abstract In John’s Gospel, Jesus does not cite the Shema as the greatest commandment in the Law as he does in the Synoptic Gospels (“Hear O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, and with all your soul, and with all your might” [Deut 6:4-5]; only Deut 6:5 appears in Matthew and Luke). This dissertation, however, argues that, rather than quoting the Shema , John incorporates it into his Christological portrait of Jesus’ unity with the Father and of the disciples’ unity with the Father, the Son, and one another. This study employs historical-critical methodology and literary analysis to provide an exegetical interpretation of the key passages relevant to the Shema in John (John 5:1-47; 8:31-59; 10:1-42; 13:34; 14, 15, 17). -
Solomon's Plea
Sermon #1232 Metropolitan Tabernacle Pulpit 1 SOLOMON’S PLEA NO. 1232 A SERMON DELIVERED ON LORD’S-DAY MORNING, MAY 2, 1875, BY C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE, NEWINGTON. “For You did separate them from among all the people of the earth, to be Your inheritance” 1 Kings 8:53. ISRAEL was a type of the church of God. The apostle, in the epistle to the Romans, clearly shows that Abraham was the father, not of the circumcision only, but of all those who walk in the steps of the faith of Abraham, and that the promise that he should be heir of the world was not to Abraham or his seed through the law, but through the righteousness of faith. For the covenanted inheritance was not to be given according to descent through the flesh, else would the inheritance have fallen to Ishmael, but the peculiar blessings which God promised to Abraham are the heritage of those who are born after the Spirit, according to the promise, even as Isaac was. Abraham, himself, believed, and his faith was count- ed to him for righteousness, and all those who possess faith are the true children of “the father of the faithful.” We may, therefore, without any violence, apply what is said of ancient Israel to the present people of God. The promises which were made to the great patriarch had an eye to us, “As it is written, I have made you a father of many nations,” and, “The promise is sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham” (Rom 4:16, 17). -
What Did King Josiah Reform?
Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah. -
1 Kings - Keil and Delitzsch Contents Introduction
a Grace Notes course First Kings From Commentary on the Old Testament C. F. Keil and F. Delitzsch adapted for Grace Notes training by Warren Doud Grace Notes Web Site: http://www.gracenotes.info E-mail: [email protected] 1 Kings - Keil and Delitzsch Contents Introduction .................................................................................................................................................. 4 1 Kings 1 ...................................................................................................................................................... 12 1 Kings 2 ...................................................................................................................................................... 17 1 Kings 3 ...................................................................................................................................................... 24 1 Kings 4 ...................................................................................................................................................... 27 1 Kings 5 ...................................................................................................................................................... 35 1 Kings 6 ...................................................................................................................................................... 39 1 Kings 7 ..................................................................................................................................................... -
Solomon Builds the Temple
SESSION 9 Solomon Builds the Temple Summary and Goal Solomon built a temple for the Lord, and that temple bore God’s name, manifested God’s presence, and represented God’s glory to the world. As Christians, we belong to the church, described by the apostles as “the temple of God.” In the Old Testament, the temple referred to a place. In the New Testament, the temple refers to a people. We are being built together as God’s residence—a beacon of light and hope to the world. Main Passages 1 Kings 5:1-5 1 Kings 8:10-14,54-61 Session Outline 1. The temple bears God’s name (1 Kings 5:1-5). 2. The temple hosts God’s presence (1 Kings 8:10-14). 3. The temple is for God’s mission (1 Kings 8:54-61). Theological Theme Because of the Holy Spirit’s presence, God’s people are the temple of God today, the people who bear His name and join His mission. Christ Connection The temple was to be a place where the name of God would be upheld and the presence of God would be experienced so that the nations would know that the Lord is God. Jesus spoke of Himself as God’s temple, and in His life, death, and resurrection, He upheld God’s name, embodied God’s presence, and extended God’s mission. Missional Application God calls us to be devoted to Him in obedience so that the original purpose of the temple can be fulfilled—the people of the earth will know our God is King. -
Solomon's Wisdom 1 Kings 3:1-5:18 in the Opening Chapters of Kings, We
Solomon’s Wisdom 1 Kings 3:1-5:18 In the opening chapters of Kings, we saw how Solomon’s reign was established. The right king was appointed to the throne, even though some questionable actions were taken. In chapter 3, we see more about the leadership of Solomon, some positive and negative acts, and we are told of the reason of Solomon's greatness: God gave him wisdom. To help us think about the importance of wisdom, let us think about a few questions. What type of person is worth admiring? Or, how do you evaluate someone's significance? For many young ladies (and some older ladies), outer appearance is the determining factor of value and worth. It is evidenced in films, magazines, songs, and many other contexts. Problems arise with this quest for a perfect appearance, like eating disorders and addictions to plastic surgery. I read this week of a young model who was "leaving her career for God" citing that she didn't want to use her body to promote sex. She described the sad scene of her modeling world: teenage girls getting in black SUV's late at night, getting home early in the morning, standing in front of the mirror sobbing because they thought they "were fat," and one being so bulimic that she involuntarily threw up everything she ate. For these young ladies, everything sadly revolves around one's figure. I also heard of one pop star who said that her greatest fear when she turns seventy is that she would no longer be "hot." Being "hot" is the central desire not only for her, but the many girls who seek to emulate her. -
1 Kings 202 1 Edition Dr
Notes on 1 Kings 202 1 Edition Dr. Thomas L. Constable TITLE The Books of 1 and 2 Kings received their names because they document the reigns of the 40 monarchs of the kingdoms of Israel and Judah following David. Israel had 20 kings, and Judah had 20, including one female who usurped the throne: Athaliah. In the Hebrew Bible, 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms (or Reigns). First and 2 Kingdoms (or Reigns) were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates to about A.D. 400, changed the name from Kingdoms to Kings. "The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all [not all] the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."1 First and 2 Kings are the last of the Former Prophets books in the Hebrew Bible. The others are Joshua, Judges, and Samuel. 1Paul R. House, 1, 2 Kings, p. 70. Copyright Ó 2021 by Thomas L. -
Linguistic Traits of Hebrew Relator Nouns and Their Implications for Translating Genesis 1:1
Answers Research Journal 11 (2018):1–21. www.answersingenesis.org/arj/v11/hebrew_relator_nouns Linguistic Traits of Hebrew Relator Nouns and Their Implications for Translating Genesis 1:1 Dr. Josh Wilson, Senior Pastor, First Baptist Church, Park Hills, Missouri and Professor of Bible at Missouri Baptist University. Abstract In the debate over the proper translation of Genesis 1:1, one of the key issues is whether the first word of the is in the construct state, then it is in construct with בְּ רֵ א שִׁ י ת is in the absolute or construct state. If , בְּ רֵ א שִׁ י ת ,verse and the ensuing clause of Genesis 1:1, and the verse should be rendered with a dependent בָּ רָ א the verb clause. This rendering is known as the dependent-clause translation of Genesis 1:1 found in such versions as and the ensuing בָּ רָ א is in the absolute state, then it is not in construct with בְּ רֵ א שִׁ י ת the NRSV, NJV, and NAB. If clause, and the verse should be rendered with an independent main clause. This rendering is known as the traditional translation of Genesis 1:1 found in such versions as the KJV, NAS, NIV, and ESV. In this article, the properly understood, is a , בְּ רֵ א שִׁ י ת author defends the traditional translation of Genesis 1:1 by arguing that is a Hebrew relator noun, it will have a בְּ רֵ א שִׁ י ת Hebrew relator noun. According to the author, since relative meaning at the lexical level, but will still function as a noun in the absolute state at the grammatical level. -
Solomons Commencement Address, 1 Kings 8
farewell message as they signed off,” he said, and it became the “Solomon’s Knowledge of God” theme of my life. Stay hungry, stay foolish. • Then there was one given by Ellen Degeneres, Tulane Univ, 2009: She said, “When I was asked to make the commencement speech, // 1 Kings 8 // The Man Who I immediately said yes. Then I went to look up what commencement meant.... I thought (in order to make a Had It All #3 commencement address) that you had to be a famous alumnus, alumini, aluminum (or whatever)—that you had to graduate from Intro this school. And I didn’t go to college here, and I don’t know if your (President) knows this, I didn’t go to any college at all. Any 1 Kings 8, if you have your Bible. 3rd week of series—Solomon, the college. And I’m not saying you wasted your time, or money, but Man Who Had It All look at me, I’m a huge celebrity making more money than most of you will ever make.” I went through a streak a few months ago where I got into listening • Finally, Will Ferrell, USC 2017: I would like to say thank you for to famous commencement addresses from around the country. your warm welcome. I would also like to apologize to all the parents sitting there, thinking, “Will Ferrell? Why Will Ferrell? I There are some really great ones out there on YouTube. One was hate him. I hate his movies. He’s gross—although he’s much from… better looking in person.