DOCSLIB.ORG

Crises of Leadership in the Post-Destruction Apocalypses 4 Ezra and 2 Baruch Shayna Sheinfeld Faculty of Religious Studies Mcgi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Crises of Leadership in the Post-Destruction Apocalypses 4 Ezra and 2 Baruch Shayna Sheinfeld Faculty of Religious Studies Mcgi Crises of Leadership in the Post-Destruction Apocalypses 4 Ezra and 2 Baruch Shayna Sheinfeld Faculty of Religious Studies McGill University, Montréal May 2015 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy. © Shayna Sheinfeld 2015 ii Table of Contents Abstract vi Acknowledgements viii Dedication x Introduction 1 Part One: Theoretical and Historical Framework Chapter One: The Function of Genre and Pseudepigraphy in 4 Ezra and 2 Baruch 16 1.1 Introduction 17 1.2 Genre 19 1.3 Pseudepigraphy 22 1.3.1 Discourses Tied to Founders and Traditionary Processes 25 1.4 Leaders in the Textual Tradition 29 1.4.1 Ezra in the Textual Tradition 29 1.4.1.a Why Ezra? 29 1.4.1.b Ezra in the Hebrew Bible 31 1.4.1.c Ezra in the Apocrypha: 1 Esdras (Greek Ezra) 34 1.4.1.d Ezra in Josephus 34 1.4.1.e Ezra in 4 Ezra 34 1.4.2 Baruch in the Textual Tradition 35 1.4.2.a Why Baruch? 35 1.4.2.b Baruch in the Hebrew Bible 36 1.4.2.c Baruch in the Apocrypha: Book of Baruch (1 Baruch) 39 1.4.2.d Baruch’s mention in the Damascus Document 41 1.4.2.e Baruch in Josephus 42 1.4.2.f Baruch in 2 Baruch 42 1.5 Conclusion 43 Chapter Two: History of Jewish Leadership in Judaea in the 1st and 2nd Centuries 45 2.1 Introduction 46 2.2 Leadership at the Time of the First Revolt (66–72 C.E.) 47 2.3 Excursus: Leaders in Other Jewish Literary Tradition: Pseudo-Philo’s Liber Antiquitatum Biblicarum as an Example 56 2.4 Leadership at the time of the Bar Kokhba Revolt (132–135 C.E.) 59 2.4.1 Numismatic Evidence 60 2.4.2 Epistolary Evidence 62 2.4.2.a Jewish Holiday Observance 63 2.4.2.b Discipline 66 2.4.2.c Terminology 70 2.5 Conclusion 72 Part Two: 4 Ezra iii Chapter Three: “For in them are the Springs of Understanding” (4 Ezra 14:47): Ezra as Leader in 4 Ezra 75 3.1 Introduction 76 3.2 Status Quaestionis of 4 Ezra Research 78 3.2.1 Dating and Provenance of 4 Ezra 78 3.2.2 Language of 4 Ezra 81 3.2.3 Literary Unity 82 3.3 Literary Analysis of 4 Ezra 87 3.3.1 4 Ezra 5:16–20a 87 3.3.1.a Paltiel and Leadership Hierarchy 89 3.3.1.b “The Shepherd who leaves his Flock” 90 3.3.2 4 Ezra 12:40–50 92 3.3.2.a Introduction 12:40 93 3.3.2.b Community Address 12:41–45a 95 3.3.2.c Ezra’s Response 12:45b–48 100 3.3.2.d Conclusion of the Narrative 12:49–50 102 3.3.3 Excursus: The remnant in 4 Ezra 102 3.3.4 4 Ezra 14 106 3.3.4.a Ezra’s Call and the Parallels with Moses 107 3.3.4.b Ezra speaks to the People 109 3.3.4.c Ezra’s Final Revelation 113 3.4 Conclusion 114 Chapter Four: The Historical Implications for Leadership as Portrayed in 4 Ezra 118 4.1 Introduction 119 4.2 Socio-Historical Location of 4 Ezra 119 4.3 Issues of Social Location 121 4.3.1 The Intended Audience of 4 Ezra 124 4.4 Conclusion: The Portrayal of Leadership in 4 Ezra and its Implication for Leadership in the Post-Destruction Period 127 Part Three: 2 Baruch Chapter Five: “Israel will not be in Want of a Wise Man” (2 Baruch 46:4): Baruch as Leader in 2 Baruch 130 5.1 Introduction 131 5.2 Status Quaestionis of 2 Baruch Research 133 5.2.1 Language of 2 Baruch 133 5.2.2 Dating and Provenance of 2 Baruch 134 5.2.3 Literary Unity 138 iv 5.3 Literary Analysis of 2 Baruch 140 5.3.1 2 Baruch 31:1–34:1 140 5.3.2 2 Baruch 44:1–47:2 149 5.3.3 2 Baruch 53–76 157 5.3.3.a The Bright Waters 160 5.3.3.b The Black Waters 164 5.3.3.c The End Times and the Messiah 167 5.3.4 2 Baruch 77 168 5.3.5 The Epistle of 2 Baruch: 2 Baruch 78:1–87 177 5.4 Conclusion 180 Chapter Six: The Historical Implications for Leadership as Portrayed in 2 Baruch 184 6.1 Introduction 185 6.2 Socio-Historical Location of 2 Baruch 186 6.2.1 The Seven Elders and Socio-Historical Location 187 6.3 The Polemics of the Author of 2 Baruch 189 6.4 The Audience of 2 Baruch 193 6.5 Conclusion: The Portrayal of Leadership in 2 Baruch and its Implications for Leadership in the Post-Destruction Period 196 Conclusion: Crises of Leadership in 4 Ezra and 2 Baruch 198 Bibliography 205 v Abstract This project examines the implications of 4 Ezra and 2 Baruch in understanding Jewish leadership in the period following the destruction of the second temple in 70 C.E. Through a literary analysis of each apocalypse, I argue that the ways in which Ezra and Baruch are portrayed as leaders, their interactions with the inscribed communities, and the function of the texts suggest that both texts have specific guidelines about the type of leader the intended audience should follow. 4 Ezra establishes scriptural interpretation as the dominant attribute in the leader it promotes, as well as a leader who will encourage expectations of the impending end times, while 2 Baruch anticipates that the eschaton is nearly here and awaits the leadership of the messiah, while encouraging its audience to remain non-militaristic. Both texts are intended to reach a broad and non-sectarian audience. I conclude that these different portrayals of the type of leader to be looked for by the community follows a larger crises of leadership found in other texts and material evidence from around the same period. This analysis of 4 Ezra and 2 Baruch offers not just a description of what types of leadership options were available after the destruction of the temple in 70 C.E.; it further provides evidence that in Judaea in the period following the destruction of the temple, there were competing ideals of leadership. The instability of authority figures posed problems to which Jewish communities felt compelled to respond in texts such as 4 Ezra and 2 Baruch. vi Résumé Ce projet explore les implications de 2 Esdras et 2 Baruch dans le contexte de la direction de la communauté juive dans la période suivante la destruction du Second Temple à 70 A.D. Par l’entremise d’une analyse littéraire, je demontre que la façon dont Esdras et Baruch sont présentés comme étant des dirigeants, leur interaction avec la communauté et la fonction des textes suggèrent que les deux textes contiennent des précisions concernant le genre d’autorité que l’audience ciblée devrait suivre. Dans 2 Esdras, on voit que le rôle principal du dirigeant c’est l’interpretation des Saint-Écritures et d’encourager l’attente de la fin des temps tandis que 2 Baruch prévoit que l’eschaton est imminent et attend l’arrivée du Messie, tout en encourageant son audience à demeurer non- militarisé. Les deux textes visent un large public. Je conclus ces deux portraits contradictoires mettent en relief la crise du leadership que l’on trouve dans d’autres textes et matériel de la même periode. Cette analyse de 2 Esdras et 2 Baruch fournit non seulement une description des différents styles de leadership dans la communauté dans la période suivant la description du Temple; je démontre que pendant cette période, il y avait des modèles du leadership en concurrence et la communauté juive se sentait obligée de l’adresser dans des textes tels que 2 Esdras et 2 Baruch. vii Acknowledgements This project has without a doubt been a labour of love which could not have been completed without the support of so many people. I am indebted to the many people who have shaped me as an interpreter of early Jewish texts from my undergraduate years through my graduate education. J. Albert Harrill began me on this journey many years ago at DePaul University in Chicago, when he gave me a copy of the Old Testament Pseudepigrapha and told me to read it. John Collins, Tal Ilan, Jon Levenson, Shaye Cohen, Lorenzo DiTommaso, Naftali Cohn, Gerbern Oegema, Patricia Kirkpatrick, Ian Henderson, B. Barry Levy, and the late Ellen Bradshaw Aitken have all contributed in so many ways to my understanding of the ancient world. I am especially indebted to my supervisor, Gerbern Oegema, for his unwavering support and encouragement throughout my entire doctoral program and especially during the writing of this dissertation. In late spring 2010 I approached my colleague Meredith Warren, asking her if she wanted to join me in an academic writing group. That fall she brought in Sara Parks as our third member. I cannot imagine going through this process without the sharp eyes, keen insights, and positive support of my writing group. They have been a constant source of strength, encouragement, constructive criticism, and friendship. There are not enough words to express to both of you how grateful I am. I would also like to extend my appreciation to Carla Sulzbach, who is always willing to offer constructive feedback and insightful comments, as well as (again) to Meredith Warren for acting as my work BFF.
Load more

Recommended publications
  • A Biographical Study of Samuel
    Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Samuel Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Samuel" (2018). Old Testament Biographies. 25. https://digitalcommons.liberty.edu/ot_biographies/25 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Samuel CHRONOLOGICAL SUMMARY I. The pre-ministry of Samuel—A boy in the tabernacle A. Hannah was his mother. 1. Her prayer for her son a. Samuel was born as a result of God’s answering Hannah’s prayer and touching her barren womb (1 Sam. 1:2, 19, 20). b. He was promised to the Lord even before his birth (1 Sam. 1:10-12). c. He became the second of two famous Old Testament Nazarites. Samson was the first (Judg. 13:7, 13-14; 1 Sam. 1:11). 2. Her presentation of her son—After he was weaned, Hannah dedicated him in the tabernacle (1Sam. 1:23-28). B. Eli was his mentor. 1. He then was raised for God’s service by the old priest Eli in the tabernacle (1 Sam. 2:11, 18, 21).
    [Show full text]
  • Moses -- Exodus 2:1-10 David and Goliath (I Samuel 17:1-58)
    Moses -- Exodus 2:1-10 Exodus 2:1-10 New International Version (NIV) The Birth of Moses 2 Now a man of the tribe of Levi married a Levite woman, 2 and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. 3 But when she could hide him no longer, she got a papyrus basket[a] for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. 4 His sister stood at a distance to see what would happen to him. 5 Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank. She saw the basket among the reeds and sent her female slave to get it. 6 She opened it and saw the baby. He was crying, and she felt sorry for him. “This is one of the Hebrew babies,” she said. 7 Then his sister asked Pharaoh’s daughter, “Shall I go and get one of the Hebrew women to nurse the baby for you?” 8 “Yes, go,” she answered. So the girl went and got the baby’s mother. 9 Pharaoh’s daughter said to her, “Take this baby and nurse him for me, and I will pay you.” So the woman took the baby and nursed him. 10 When the child grew older, she took him to Pharaoh’s daughter and he became her son.
    [Show full text]
  • Daniel Abraham David Elijah Esther Hannah John Moses
    BIBLE CHARACTER FLASH CARDS Print these cards front and back, so when you cut them out, the description of each person is printed on the back of the card. ABRAHAM DANIEL DAVID ELIJAH ESTHER HANNAH JOHN MOSES NOAH DAVID DANIEL ABRAHAM 1 Samuel 16-30, The book of Daniel Genesis 11-25 2 Samuel 1-24 • Very brave and stood up for His God Believed God’s • A person of prayer (prayed 3 • • A man after God’s heart times/day from his youth) promises • A great leader Called himself what • Had God’s protection • • A protector • Had God’s wisdom (10 times God called him • Worshiper more than anyone) • Rescued his entire • Was a great leader to his nation from evil friends HANNAH ESTHER ELIJAH 1 Samuel 1-2 Book of Esther 1 Kings 17-21, 2 Kings 1-3 • Prayers were answered • God put her before • Heard God’s voice • Kept her promises to kings • Defeated enemies of God • Saved her people God • Had a family who was • Great courage • Miracle worker used powerfully by God NOAH MOSES JOHN Genesis 6-9 Exodus 2-40 Gospels • Had favor with God • Rescued his entire • Knew how much Jesus • Trusted God country loved him. • Obeyed God • God sent him to talk to • Was faithful to Jesus • Wasn’t afraid of what the king when no one else was people thought about • Was a caring leader of • Had very powerful him his people encounters with God • Rescued the world SARAH GIDEON PETER JOSHUA NEHEMIAH MARY PETER GIDEON SARAH Gospels judges 6-7 Gensis 11-25 • Did impossible things • Saved his city • Knew God was faithful with Jesus • Destroyed idols to His promises • Raised dead people to • Defeated the enemy • Believed God even life without fighting when it seemed • God was so close to impossible him, his shadow healed • Faithful to her husband, people Abraham MARY NEHEMIAH JOSHUA Gospels Book Nehemiah Exodus 17-33, Joshua • Brought the future into • Rebuilt the wall for his • Took people out of her day city the wilderness into the • God gave her dreams to • Didn’t listen to the promised land.
    [Show full text]
  • HOSEA NO. 2 October 16Th, 1998 Hosea's Main Point
    HOSEA NO. 2 October 16th, 1998 Hosea's Main Point Hosea 1:1-11; 3:1-5 Hosea begins with a bang! `Go,' the Lord tells his prophet, `take to yourself an adulteress wife and children of unfaithfulness.' This, it seems to mean and has always been widely taken to mean, that the Lord commanded Hosea to marry a promiscuous woman, indeed, perhaps a prostitute. To be sure, many have recoiled from that conclusion. Thinking that such a union would be, in itself sinful, and thus something the Lord would never intend, good and wise commentators have come to other conclusions. - Calvin maintained that the whole account of Hosea and Gomer is only a parable; not a description of what actually happened and what Hosea actually did at all. It was a story to make a point. The late E.J. Young, professor of Old Testament at Westminster Theological seminary, took a similar view. - A fine new commentary on Hosea argues contrarily that Gomer was not a prostitute at all; that the phrase `adulterous wife' is used metaphor- ically, as `prostitution' is used metaphorically elsewhere in Hosea, to refer to Israel's spiritual adultery. In this case, Gomer is just a typical Israelite woman. This scholar further suggests, as have some others in the history of the interpretation of the book, that the woman de- scribed in chapter 3 is not Gomer, but another woman, whom Hosea later married, either after Gomer died or Hosea divorced her. I will not trouble or confuse you with the complexities of this debate.
    [Show full text]
  • Ford-Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham FINAL
    Abstract Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham By: Jason Ford When the Roman army destroyed Jerusalem’s temple in 70 CE, it altered Jewish imagination and compelled religious and community leaders to devise messages of consolation. These messages needed to address both the contemporary situation and maintain continuity with Israel’s religious history. 4 Ezra, 2 Baruch, and Apocalypse of Abraham are three important witnesses to these new messages hope in the face of devastation. In this dissertation I focus on how these three authors used and explored the important religious theme of judgment. Regarding 4 Ezra, I argue that by focusing our reading on judgment and its role in the text’s message we uncover 4 Ezra’s essential meaning. 4 Ezra’s main character misunderstands the implications of the destroyed Temple and, despite rounds of dialogue with and angelic interlocutor, he only comes to see God’s justice for Israel in light of the end-time judgment God shows him in two visions. Woven deeply into the fabric of his story, the author of 2 Baruch utilizes judgment for different purposes. With the community’s stability and guidance in question, 2 Baruch promises the coming of God’s judgment on the wicked nations, as well as the heavenly reward for Israel itself. In that way, judgment serves a pedagogical purpose in 2 Baruch–to stabilize and inspire the community through its teaching. Of the three texts, Apocalypse of Abraham explores the meaning of judgment must directly. It also offers the most radical portrayal of judgment.
    [Show full text]
  • Hannah and Samuel
    Unit 10 • Session 1 Use Week of: Unit 10 • Session 1 Hannah and Samuel BIBLE PASSAGE: 1 Samuel 1–3 STORY POINT: God called Hannah’s son to share God’s plan. KEY PASSAGE: Jeremiah 10:6 BIG PICTURE QUESTION: Is anything or anyone greater than God? No, God is greater than everything and everyone. INTRODUCE THE STORY TEACH THE STORY APPLY THE STORY (10–15 MINUTES) (25–30 MINUTES) (25–30 MINUTES) PAGE 10 PAGE 12 PAGE 18 Additional resources are available at gospelproject.com. For free training and session-by- session help, visit MinistryGrid.com/gospelproject. Younger Kids Leader Guide 6 Unit 10 • Session 1 Book 1.indb 6 11/27/18 9:06 AM Unit 10 • Session 1 Use Week of: LEADER Bible Study The time of the judges was turbulent for God’s people. The Israelites had conquered the promised land of Canaan, but after Joshua’s death, they fell into a cycle of sin. This was the culture in which Hannah and her 1 husband Elkanah lived. They were ordinary Israelites—Elkanah, a devoted worshiper of the Lord; and Hannah, a woman who wanted nothing more than to be a mother. But the Lord had closed her womb. (1 Sam. 1:5) One year, when Elkanah went to make sacrifices and worship God, Hannah went too. She could no longer hide her grief over being childless. She prayed so fervently to the Lord—asking for a child and vowing to dedicate him to God—that Eli the priest rebuked her because he thought she was drunk.
    [Show full text]
  • Alex Broullire Nathan Challe Bridget Charles Colby Drefcinski Hannah
    Welcome to 1484 N INTH S TREET · G REEN B A Y , WI 54304-3061 PARISH INFORMATION Phone (920) 494-2534 Email [email protected] Website www.stagnesgreenbay.org Parish Office Hours Mon.-Thurs. 8:00am -12:00pm 12:30pm - 4:30pm Alex Broullire Fri. 8:00am - 12:00pm Nathan Challe Pastor Father Patrick Beno Bridget Charles SACRAMENTAL SCHEDULE Colby Drefcinski Saturday 8:00am Mass Hannah Ferron 3:15pm Reconciliation 4:15pm Mass Kintressa Gosz Sunday 8:00am, 9:30am, and 11:00am Emily Mathias Masses Monday Avery McClain 6:45am Mass 7:00pm Family Prayer Night Orin Neta Tuesday 6:45am Mass* Gabrielle Schmit Wednesday 8:00am Mass Adilynn Schroeder Thursday 6:45am Mass* Anna Statz 8:45am School Mass Friday William Urick 6:45am Mass* * Reconciliation following the Jake Voigt 6:45am Mass (Tues., Thurs., Fri.) Conner Wendricks TO OUR VISITORS We welcome new parishioners to Hannah Wery our Saint Agnes Parish family. We invite you to join us by Jonah Wieske contacting the Parish Office to find out more about our parish Josey Wolf and to register! NEXT BULLETIN DEADLINE Jackson Youngwirth June 3rd (Noon) for June 9th bulletin May 26, 2019 · Sixth Sunday of Easter Parish News and Events J.M.J. SAINT AGNES Fr. Patrick Saint Agnes was born in 291 into a Roman family of The parish is required by Diocesan policy to have two trustees and our nobility and raised in a current trustees are Bill Vande Castle (Trustee Secretary) and Melissa Christian family. She Wolcanski (Trustee Treasurer). The trustee's term is for two years and suffered martyrdom for her they can serve three consecutive terms.
    [Show full text]
  • The Calendar Implied in 2 Baruch and 4 Ezra: Two Modifications of the One Scheme
    Basil Lourié St Petersburg Russia The Calendar Implied in 2 Baruch and 4 Ezra: Two Modifications of the One Scheme 0. Introduction Both 2 Baruch and 4 Ezra provide series of revelations followed by a 40-day period of teaching (2 Baruch 76:4) or (re)writing of revealed books (4 Ezra 14). The number of days between visions is always explicated, and so, both 2 Baruch and 4 Ezra are interwoven by numerical sequences which can hardly be random or inessential. Their relation to the calendar is rather obvious given that both books are apocalypses, and that the Jewish apocalypses are saturated with liturgical elements, as it is the case of 2 Baruch and 4 Ezra as well. The fact that both 2 Baruch and 4 Ezra contain some calendrical and liturgical contents was clear even to the early students but the first attempt of systematic recovering of their calendrical structures was undertaken in 1959 by Jan Van Goudoever.1 Then, in 1969, Pierre Bogaert published another reconstruction of 2 Baruch‘s calendar as a part of the Introduction to his French translation.2 Since then, no particular attention to the calendars of both apocalypses was paid. Several important liturgical observations were published, however. Van Goudoever and even Bogaert proposed their reconstructions when the studies in the Second Temple period Jewish calendars were in their beginning. No wonder that now there is a need to revisit their conclusions. The detailed reconstruction of the implied calendar(s) is, nevertheless, problematic due to the impossibility of identification of the calendaric data from 2 Baruch and 4 Ezra with any already known Jewish calendar of the Second Temple period.
    [Show full text]
  • Jesus, Elisha, and Moses: a Study in Typology
    Running head: JESUS, ELISHA, AND MOSES 1 Jesus, Elisha, and Moses: A Study in Typology Jeremy Tetreau A Senior Thesis submitted in partial fulfillment of the requirements for graduation in the Honors Program Liberty University Spring 2018 JESUS, ELISHA, AND MOSES 2 Acceptance of Senior Honors Thesis This Senior Honors Thesis is accepted in partial fulfillment of the requirements for graduation from the Honors Program of Liberty University. ______________________________ Donald Fowler, Th.D. Thesis Chair ______________________________ Harvey Hartman, Th.D. Committee Member ______________________________ Mark Harris, Ph.D. Committee Member ______________________________ Cindy Goodrich, Ed.D., M.S.N., R.N., C.N.E. Assistant Honors Director ______________________________ Date JESUS, ELISHA, AND MOSES 3 Abstract Because the Evangelists wrote with the intention of communicating specific, theological truths to their readers, the details they include in their gospels are important. Further, one way the story of the Bible unfolds and is theologically interpreted is through the use of repetition and typology. A number of the miracle accounts of Elisha are analogous to Jesus’ own miracles as recorded in the gospels. Because of this, it is likely that the Evangelists are inviting readers to understand Jesus in light of Old Testament prophets and events, specifically as the appearance of a Prophet-like-Moses. A Jesus-Elisha typology, then, must be understood as only one strand of this more intricate prophetic typology. JESUS, ELISHA, AND MOSES 4 Jesus, Elisha, and Moses Introduction The writers of the four canonical gospels were not mere biographers; they were theologians. They were propagandists in the best possible way. They were the Evangelists, tasked with the sacred privilege of faithfully compiling eyewitness testimony and portraying Jesus “as these eyewitnesses portrayed him,” giving that testimony “a permanent literary vehicle.”1 Luke informs us that his gospel was written “so that you may know the exact truth about the things you [Theophilus] have been taught” (Lk.
    [Show full text]
  • The Old Testament Genesis Exodus and Job
    The Old Testament Genesis Exodus And Job Proteinous and unforced Lamar introverts so emptily that Uli haul his densimetry. Alasdair release flush as horrent Barde outbarring her cheroot stanks proportionably. Innocent Wilburn rock prosperously. Daybreak is a personal Bible study continuum for the high thrust and adult levels Scripture references are taken from jail King James Version of the Bible. And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. Keep checking Rotten Tomatoes for updates! The testament and the old genesis exodus job to job. This job contrasts like your daily fun bible besides genesis the old testament and exodus job has become of! For Israel there me be let one God. The job could read and! So this proves that Job lived sometime after Noah, Abraham, Nimrod, and Esau. What is there for Job may reject? And job spoke of genesis especially in and the old testament genesis exodus job was liable to them not only. Hebrew and he would amount to old testament and the genesis exodus job is the israelites not kill abraham, for meat offering, it seems to? The Talmud concludes that it was for petty reason most Job was punished. They said unto moses took refuge from oppressive labor that is also a single century, israel do not! The job and eve historical events of jesus christ much older, according to read! There is genesis exodus or is that. And this enormous body is not possess that he took away and redemption that if a little rock called them in all future revelations of shittim wood: wherein the testament and the old genesis exodus job debates with.
    [Show full text]
  • A Study of the Sin and Death of Moses in Biblical Literature Harry E
    Ouachita Baptist University Scholarly Commons @ Ouachita Graduate Theses Archives and Special Collections 1967 A Study of the Sin and Death of Moses in Biblical Literature Harry E. Woodall Ouachita Baptist University Follow this and additional works at: http://scholarlycommons.obu.edu/grad_theses Part of the Biblical Studies Commons, Christianity Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Sociology of Religion Commons Recommended Citation Woodall, Harry E., "A Study of the Sin and Death of Moses in Biblical Literature" (1967). Graduate Theses. 31. http://scholarlycommons.obu.edu/grad_theses/31 This Thesis is brought to you for free and open access by the Archives and Special Collections at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Graduate Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE A Thesis Presented to the Graduate School of Ouachita Baptist University Arkadelphia, Arkansas In Partial Fulfillment of the Requirements for the Degree Master of Arts by Harry E. Woodall August, 1967 A STUDY OF THE SIN AND DFATH OF MOSES IN BIBLICAL LITERATURE APPROVED: I L.t;z -~ >tuJ.!uJr) Major rofessor iv CHAPTER PAGE The Devil's Claim of Moses in Jude ••••• 42 A Critical Review of Jude • • • • • • • • 42 The Purpose of Jude • • • • • • • • • • • 47 The Interpretation of Jude 9 • • • • • • • 47 The Appearance of Moses to Christ in Mark • 49 Witness of the Other Passages • • • • • • 50 General Background of the Transfiguration 51 A Critical Analysis of the Transfiguration • • • • • • • • • • • • 52 Interpretation of the Transfiguration • • 58 Moses and Elijah in the Transfiguration • 60 A Belief in the Return of Moses • • • • • 64 Moses as a Heavenly Being • • • • • • • • 64 A New Testament Theology of Moses •••• 65 Moses in Extra-Biblical Literature •••• 67 IV.
    [Show full text]
  • Key Officers List (UNCLASSIFIED)
    United States Department of State Telephone Directory This customized report includes the following section(s): Key Officers List (UNCLASSIFIED) 9/13/2021 Provided by Global Information Services, A/GIS Cover UNCLASSIFIED Key Officers of Foreign Service Posts Afghanistan FMO Inna Rotenberg ICASS Chair CDR David Millner IMO Cem Asci KABUL (E) Great Massoud Road, (VoIP, US-based) 301-490-1042, Fax No working Fax, INMARSAT Tel 011-873-761-837-725, ISO Aaron Smith Workweek: Saturday - Thursday 0800-1630, Website: https://af.usembassy.gov/ Algeria Officer Name DCM OMS Melisa Woolfolk ALGIERS (E) 5, Chemin Cheikh Bachir Ibrahimi, +213 (770) 08- ALT DIR Tina Dooley-Jones 2000, Fax +213 (23) 47-1781, Workweek: Sun - Thurs 08:00-17:00, CM OMS Bonnie Anglov Website: https://dz.usembassy.gov/ Co-CLO Lilliana Gonzalez Officer Name FM Michael Itinger DCM OMS Allie Hutton HRO Geoff Nyhart FCS Michele Smith INL Patrick Tanimura FM David Treleaven LEGAT James Bolden HRO TDY Ellen Langston MGT Ben Dille MGT Kristin Rockwood POL/ECON Richard Reiter MLO/ODC Andrew Bergman SDO/DATT COL Erik Bauer POL/ECON Roselyn Ramos TREAS Julie Malec SDO/DATT Christopher D'Amico AMB Chargé Ross L Wilson AMB Chargé Gautam Rana CG Ben Ousley Naseman CON Jeffrey Gringer DCM Ian McCary DCM Acting DCM Eric Barbee PAO Daniel Mattern PAO Eric Barbee GSO GSO William Hunt GSO TDY Neil Richter RSO Fernando Matus RSO Gregg Geerdes CLO Christine Peterson AGR Justina Torry DEA Edward (Joe) Kipp CLO Ikram McRiffey FMO Maureen Danzot FMO Aamer Khan IMO Jaime Scarpatti ICASS Chair Jeffrey Gringer IMO Daniel Sweet Albania Angola TIRANA (E) Rruga Stavro Vinjau 14, +355-4-224-7285, Fax +355-4- 223-2222, Workweek: Monday-Friday, 8:00am-4:30 pm.
    [Show full text]