Priestly Materials in Joshua 13-22: a Return to the Hexateuch?
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Old Testament Books Hebrew Names
Old Testament Books Hebrew Names Hadrian pichiciago accordantly as teachable Abner disseised her binomials stereochrome corrosively. Declarable and unconstrainable Alphonso stimulating, but Eric palely addle her odometer. Redirect Keith strove subtly. Nowhere is this theme more evident success in Exodus the dramatic second wedding of the american Testament which chronicles the Israelites' escape. Hebrew forms of deceased name JesusYehoshua Yeshua and Yeshu are. Jewish Bible Complete Apps on Google Play. Since Abel was the royal martyr in the first surgery of written Hebrew Scriptures Genesis and. The Names and basement of the Books of split Old Testament Kindle edition by. What body the oldest religion? Old TestamentHebrew Bible Biblical Studies & Theology. Who decided what books the Hebrew Bible would contain. For the names of the blanket large subcollections of his Hebrew Bible Torah Nevi'im. Read about Hebrew Names Version Free Online Bible Study. Lists of books in various Bibles Tanakh Hebrew Bible Law or Pentateuch The Hebrew names are taken from other first equation of death book alone the late Hebrew. Appears in loose the remaining twenty-two books of late Hebrew Bible. Name six major events that first place buy the OT before so were written. The Hebrew canon or last Testament refers to the collection of swan and. Rabbinic explanations for fidelity and email, focusing more prominent jew has some old testament names? Books of The Bible and the meaning in option name excel RAIN. Versions Cambridge University Press. A-Z array of Bible Books Tools & Resources Oxford Biblical. Chapter 3 Surveying the Books of the Bible Flashcards Quizlet. -
You Will Be Like the Gods”: the Conceptualization of Deity in the Hebrew Bible in Cognitive Perspective
“YOU WILL BE LIKE THE GODS”: THE CONCEPTUALIZATION OF DEITY IN THE HEBREW BIBLE IN COGNITIVE PERSPECTIVE by Daniel O. McClellan A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Craig Broyles, PhD; Thesis Supervisor ................................................................................ Dr. Martin Abegg, PhD; Second Reader TRINITY WESTERN UNIVERSITY December, 2013 © Daniel O. McClellan Table of Contents Chapter 1 – Introduction 1 1.1 Summary and Outline 1 1.2 Cognitive Linguistics 3 1.2.1 Profiles and Bases 8 1.2.2 Domains and Matrices 10 1.2.3 Prototype Theory 13 1.2.4 Metaphor 16 1.3 Cognitive Linguistics in Biblical Studies 19 1.3.1 Introduction 19 1.3.2 Conceptualizing Words for “God” within the Pentateuch 21 1.4 The Method and Goals of This Study 23 Chapter 2 – Cognitive Origins of Deity Concepts 30 2.1 Intuitive Conceptualizations of Deity 31 2.1.1 Anthropomorphism 32 2.1.2 Agency Detection 34 2.1.3 The Next Step 36 2.2. Universal Image-Schemas 38 2.2.1 The UP-DOWN Image-Schema 39 2.2.2 The CENTER-PERIPHERY Image-Schema 42 2.3 Lexical Considerations 48 48 אלהים 2.3.1 56 אל 2.3.2 60 אלוה 2.3.3 2.4 Summary 61 Chapter 3 – The Conceptualization of YHWH 62 3.1 The Portrayals of Deity in the Patriarchal and Exodus Traditions 64 3.1.1 The Portrayal of the God of the Patriarchs -
Mary in Film
PONT~CALFACULTYOFTHEOLOGY "MARIANUM" INTERNATIONAL MARIAN RESEARCH INSTITUTE (UNIVERSITY OF DAYTON) MARY IN FILM AN ANALYSIS OF CINEMATIC PRESENTATIONS OF THE VIRGIN MARY FROM 1897- 1999: A THEOLOGICAL APPRAISAL OF A SOCIO-CULTURAL REALITY A thesis submitted to The International Marian Research Institute In Partial Fulfillment of the Requirements for the degree Licentiate of Sacred Theology (with Specialization in Mariology) By: Michael P. Durley Director: Rev. Johann G. Roten, S.M. IMRI Dayton, Ohio (USA) 45469-1390 2000 Table of Contents I) Purpose and Method 4-7 ll) Review of Literature on 'Mary in Film'- Stlltus Quaestionis 8-25 lli) Catholic Teaching on the Instruments of Social Communication Overview 26-28 Vigilanti Cura (1936) 29-32 Miranda Prorsus (1957) 33-35 Inter Miri.fica (1963) 36-40 Communio et Progressio (1971) 41-48 Aetatis Novae (1992) 49-52 Summary 53-54 IV) General Review of Trends in Film History and Mary's Place Therein Introduction 55-56 Actuality Films (1895-1915) 57 Early 'Life of Christ' films (1898-1929) 58-61 Melodramas (1910-1930) 62-64 Fantasy Epics and the Golden Age ofHollywood (1930-1950) 65-67 Realistic Movements (1946-1959) 68-70 Various 'New Waves' (1959-1990) 71-75 Religious and Marian Revival (1985-Present) 76-78 V) Thematic Survey of Mary in Films Classification Criteria 79-84 Lectures 85-92 Filmographies of Marian Lectures Catechetical 93-94 Apparitions 95 Miscellaneous 96 Documentaries 97-106 Filmographies of Marian Documentaries Marian Art 107-108 Apparitions 109-112 Miscellaneous 113-115 Dramas -
GENESIS in the PENTATEUCH Konrad Schmid I in the Heyday of the Documentary Hypothesis It Was a Common Assumption That Most Texts
GENESIS IN THE PENTATEUCH Konrad Schmid Introduction In the heyday of the Documentary Hypothesis it was a common assumption that most texts in Genesis were to be interpreted as elements of narra- tive threads that extended beyond the book of Genesis and at least had a pentateuchal or hexateuchal scope (J, E, and P). To a certain degree, exe- gesis of the book of Genesis was therefore tantamount to exegesis of the book of Genesis in the Pentateuch or Hexateuch. The Theologische Realen- zyklopädie, one of the major lexica in the German-speaking realm, has for example no entry for “Genesis” but only for the “Pentateuch” and its alleged sources. At the same time, it was also recognized that the material—oral or written—which was processed and reworked by the authors of the sources J, E, and P originated within a more modest narrative perspective that was limited to the single stories or story cycles, a view emphasized especially by Julius Wellhausen, Hermann Gunkel, Kurt Galling, and Martin Noth:1 J and E were not authors, but collectors.2 Gunkel even went a step further: “‘J’ and ‘E’ are not individual writers, but schools of narrators.”3 But with the successful reception of Gerhard von Rad’s 1938 hypothesis of a tradi- tional matrix now accessible through the “historical creeds” like Deut 26:5– 9, which was assumed to have also been the intellectual background of the older oral material, biblical scholarship began to lose sight of the view taken by Wellhausen, Gunkel, Galling, and Noth. In addition, von Rad saw J and 1 Julius Wellhausen, Die Composition des Hexateuchs und der historischen Bücher des Alten Testaments (3rd ed.; Berlin: Reimer, 1899); Hermann Gunkel, Genesis (6th ed.; HKAT 1/1; Göttingen: Vandenhoeck & Ruprecht, 1964 [repr. -
A Farewell to the Yahwist? the Composition of the Pentateuch In
A FAREWELL TO THE YAHWIST? The Composition of the Pentateuch in Recent European Interpretation Edited by Thomas B. Dozeman and Konrad Schmid Society of Biblical Literature Atlanta CONTENTS Abbreviations ...............................................................................................vii Introduction Thomas B. Dozeman and Konrad Schmid..................................................1 Part 1: Main Papers The Elusive Yahwist: A Short History of Research Thomas Christian Römer ..........................................................................9 The So-Called Yahwist and the Literary Gap between Genesis and Exodus Konrad Schmid .......................................................................................29 The Jacob Story and the Beginning of the Formation of the Pentateuch Albert de Pury ........................................................................................51 The Transition between the Books of Genesis and Exodus Jan Christian Gertz ................................................................................73 The Literary Connection between the Books of Genesis and Exodus and the End of the Book of Joshua Erhard Blum ..........................................................................................89 The Commission of Moses and the Book of Genesis Thomas B. Dozeman ............................................................................107 Part 2: Responses The Yahwist and the Redactional Link between Genesis and Exodus Christoph Levin ....................................................................................131 -
4. Son of Jehozadak 5. Son of Eliezer Joshua (Book and Person)
757 Joshua (Book and Person) 758 4. Son of Jehozadak from him (in contrast to Moses). He is an isolated Joshua, the son of Jehozadak, is mentioned in Hag- figure, a “one-task hero.” His tomb is extra-territo- gai, Zechariah, and 1 Chronicles (see “Joshua [Son rial in the lot of Ephraim (Josh 19 : 50), even if he of Jehozadak], the High Priest”). He is also men- has been “constructed” to represent this tribe (Num tioned in Ezra 3 as Jeshua (see “Jeshua 6. Son of Je- 14 : 8). This information indicates that Joshua, as hozadak”). opposed to Abraham, Jacob, and Moses, was a Ellen White scribal creation, rather than a figure of tribal tradi- tion. Veneration for the tombs of the prophets be- 5. Son of Eliezer gan in Israel no later than the 4th century BCE (2 Kgs 13 : 20–21, cf. also 1 Kgs 13 : 30–32; 2 Kgs According to Luke 3 : 28–29, one of the ancestors of 23 : 16–18), i.e., around the time the first “book of Jesus was Joshua, son of Eliezer and father of Er. Joshua” ends. The literary history of Joshua began Nothing else is known about him. in the second half of the 7th century BCE, provid- Dale C. Allison, Jr. ing ample time for his tomb to “materialize” by the time the book was concluded. Martin Noth’s hy- Joshua (Book and Person) pothesis, according to which Joshua’s tomb is the (only) attestation of a “historical Joshua,” should I. Hebrew Bible/Old Testament therefore be abandoned. -
VETUS TESTAMEN~·S::NITY
~~. "'V1:~ (~' JUL 25'68 ~ VETUS TESTAMEN~·s::NITY:::# QUARTERLY PUBLISHED BY THE INTERNATIONAL ORGANIZATION FOR THE STUDY OF THE OLD TESTAMENT Vol. XVTII JULY 1968 No.3 CONTENTS W. BAARS, The Pesl)itta Text of Song of Songs in Barhebraeus' Au~ar raze . 281 M. DELCOR, Les sources du chapitre VII de Daniel . 290 T. E. FRETHEIM, The Priestly Ducument: anti-temple? . 313 S. JAPHET, The supposed common authorship of Cbron. and Ezra- Neh. investigated anew . 330 J. T. WILLIS, Some suggestions on the interpretation of Micah I 2. 372 J. M. SASSON, Bovine symbolism in the Exodus narrative. 380 SHORT NOTES. 388 A. S. VAN DER WOUDE, Micha II 7a und der Bund Jahwes mit Israel. - J. MAX MILLER, So Tibni died (1 Kings XVI 22). - S. P. BROCK, Ne:qle:A71ye:pe-rOt = rkb <rpt. - P. C. CRAIGIE, A Note on Judges V 2. REVIEWS . 400 C. RIETZSCHEL, Das Problem der Urrolle. Ein Beitrag zur Redaktions geschichte des Jeremiabuches (W. L. HOLLADAY) BOOKLIST . 406 LEIDEN E. J. BRILL 1968 BOVINE SYMBOLISM IN THE EXODUS NARRATIVE * BY JACK M. SASSON Chapel Hill, North Carolina Should one be in a position to accost a Hebrew of the early first millennium B.C. and question him regarding the meaning of the name Moses, he would no doubt be referred to Ex. ii 10. There it is said that when the child, who had been entrusted to his natural mother for feedings during the early months of his life, grew up, J ochebed brought him to the daughter of Pharaoh who adopted him and called him Moseh, "k£ min-hammqyim mefftihU, for I have drawn him forth from the water." Scholarship has, unfortunately, not been satisfied with such an explanation. -
Book Reviews
JETS 53/2 (June 2010) 383–445 BOOK REVIEWS Getting the Old Testament: What It Meant to Them, What It Means for Us. By Steven L. Bridge. Peabody, MA: Hendrickson, 2009. xx + 227 pp., $14.95. Many readers misinterpret, misapply, and misjudge the OT because they lack aware- ness of the cultural, historical, and literary backgrounds of the biblical texts. In Getting the Old Testament, Steven L. Bridge, Professor of Theology at St. Joseph’s College, Maine, desires to show beginning audiences spanning both academic and faith commu- nities (Muslim, Jewish, Catholic, and Protestant) how a contextually informed reading of various OT texts can unlock their genuine lessons. Those familiar with Bridge’s Getting the Gospels: Understanding the New Testament Accounts of Jesus’ Life (Hendrickson, 2004) will quickly note the similarity of purpose and style in his two volumes. The tripartite structure of Getting the Old Testament corresponds to the major divisions of the Hebrew Bible—Law (chaps. 1–5), Prophets (chaps. 6–8), and Writings (chaps. 9–11)—with each section engaging multiple selected biblical texts as case studies for interpretation and application. In Part I, Bridge interacts with both creation accounts (Genesis 1–2), the flood narrative (Genesis 6–9), the Abraham narratives (Genesis 12– 21), and the Torah’s collection of laws. He interprets Genesis 1 as an artistic rendering that complements science’s perspective on creation. Read under the influence of the Enuma Elish, the Priestly writer’s systematic presentation is seen to be a narrative emphasizing monotheism, divine transcendence, the goodness of creation, and human dominion and privilege. -
Torah (/ˈtɔːrəˌˈtoʊrə/; Hebrew: הרָוֹתּ, “Instruction, Teaching”)
Torah Sefer Torah at old Glockengasse Synagogue (reconstruction), Cologne ,Instruction“ ,ּתֹוָרה :Torah (/ˈtɔːrəˌˈtoʊrə/; Hebrew Teaching”), or the Pentateuch (/ˈpɛntəˌtuːk, -ˌtjuːk/), is the central reference of the religious Judaic tradition. It has a range of meanings. It can most specifically mean the first five books of the twenty-four books of the Tanakh, and it usually includes the rabbinic commen- Silver Torah Case, Ottoman Empire Museum of Jewish Art and taries. The term Torah means instruction and offers a way History of life for those who follow it; it can mean the continued narrative from Genesis to the end of the Tanakh, and it can even mean the totality of Jewish teaching, culture and generation to generation and are now embodied in the practice.[1] Common to all these meanings, Torah con- Talmud and Midrash.[2] sists of the foundational narrative of the Jews: their call According to rabbinic tradition, all of the teachings found into being by God, their trials and tribulations, and their in the Torah, both written and oral, were given by God covenant with their God, which involves following a way through Moses, a prophet, some of them at Mount Sinai of life embodied in a set of moral and religious obliga- and others at the Tabernacle, and all the teachings were tions and civil laws (halakha). written down by Moses, which resulted in the Torah we In rabbinic literature the word “Torah” denotes both the have today. According to a Midrash, the Torah was cre- Torah that is ated prior to the creation of the world, and was used as the“ ,תורה שבכתב) five books, Torah Shebichtav -blueprint for Creation.[3] The majority of Biblical schol תורה) written”), and an Oral Torah, Torah Shebe'al Peh Torah that is spoken”). -
Documentary Hypothesis
Documentary Hypothesis Notes from: 1. JOHN BARTON, "Source Criticism," The Anchor Bible Dictionary [http://www.ucalgary.ca/~eslinger/genrels/DocHypothesis.html] 2. http://ccat.sas.upenn.edu/rs/2/Judaism/jepd.html 3. http:// www.wikipedia.org/wiki/Documentary_hypothesis.doc "SOURCE CRITICISM. [VI, 162] Formerly called “literary criticism” or “higher criticism,” source criticism is a method of biblical study, which analyzes texts that are not the work of a single author but result from the combination of originally separate documents. This method has been applied to texts of the Old Testament (especially but not exclusively the Pentateuch) and New Testament (especially but not exclusively the gospels). This entry surveys the application of this method to those texts. A. Definitions Modern literary conventions forbid plagiarism, and require authors to identify and acknowledge any material they have borrowed from another writer. But in ancient times it was common to “write” a book by transcribing existing material, adapting and adding to it from other documents as required, and not indicating which parts were original and which borrowed. The OT contains few books, which are the work of a single author throughout; for the most part its books are composite, and in some cases the source materials are drawn from original documents that may be spread over several centuries. Source criticism seeks to separate out these originally independent documents, and to assign them to relative (and, if possible, absolute) dates. Source criticism is to be distinguished from other critical methods. Where original documents prove not to have been free compositions, but to rest on older, oral tradition, FORM CRITICISM may then be used to penetrate behind the written text. -
Benjamin Sommer
THE TIKVAH CENTER FOR LAW & JEWISH CIVILIZATION Professor Moshe Halbertal Professor J.H.H. Weiler Directors of The Tikvah Center Tikvah Working Paper 02/12 Benjamin Sommer Artifact or Scripture? Authority and Revelation in the Bible and Jewish Thought NYU School of Law New York, NY 10011 The Tikvah Center Working Paper Series can be found at http://www.nyutikvah.org/publications.html All rights reserved. No part of this paper may be reproduced in any form without permission of the author. ISSN 2160‐8229 (print) ISSN 2160‐8253 (online) Copy Editor: Danielle Leeds Kim © Benjamin Sommer 2012 New York University School of Law New York, NY 10011 USA Publications in the Series should be cited as: AUTHOR, TITLE, TIKVAH CENTER WORKING PAPER NO./YEAR [URL] Artifact or Scripture? ARTIFACT OR SCRIPTURE? AUTHORITY AND REVELATION IN THE BIBLE AND JEWISH THOUGHT By Benjamin Sommer PREFACE In this book, I attempt to addresses several audiences at once: biblical scholars, students of modern Jewish and Christian thought, constructive theologians, clergy and religious educators, and, not least, ambitious lay readers who wonder about the place of the Bible in their lives and in the life of their communities. My goals for these academic, clerical, and lay audiences differ. Biblical scholars, along with lay readers interested in literary interpretation of the Bible, will find my analysis of biblical texts worthy of attention. These readings can show both scholars who specialize in Jewish and Christian theology and religious Jews and Christians more generally that the the Bible is more subtle and more interesting than they may have realized. -
JEDP Source Theory
JEDP Source Theory Literary analysis shows that the Pentateuch was not written by one person. Multiple strands of oral and written tradition were woven together to produce the Torah. The view that is persuasive to most of the critical scholars of the Pentateuch is called the Documentary Hypothesis, or the Graf-Wellhausen Hypothesis, after the names of the 19th-century scholars who put it in its classic form. It is also called the JEDP Source Theory, and since that is the most straight-forward name, that is the name we will be using in this class. Briefly stated, the JEDP Source Theory states that the Hebrew Bible (Christian Old testament) was written by a series of authors writing within 4 literary traditions. These traditions are known as J, E, D, and P. J (the Jahwist or Jerusalem source) uses YHWH as God's name. This source's interests indicate the writer most likely lived in the southern Kingdom of Judah in the time of the divided Kingdom. The J source is responsible for most of Genesis. E (the Elohist or Ephraimitic source) uses Elohim ("God") for the divine name until Exodus 3-6, where YHWH is revealed to Moses and to Israel. This source seems to have lived in the northern Kingdom of Israel during the divided Kingdom. E wrote Genesis 22 (the sacrifice of Isaac) story and other parts of Genesis, and much of Exodus and Numbers. J and E were joined fairly early, apparently after the fall of the Northern Kingdom in 722 BCE. It is often difficult to separate J and E stories that have merged.