Main Point Introduction Understanding
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
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 Higher Aspects of Greek Religion. Lectures Delivered at Oxford and In
BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIET OF Henirg m. Sage 1891 .A^^^ffM3. islm^lix.. 5931 CornelJ University Library BL 25.H621911 The higher aspects of Greek religion.Lec 3 1924 007 845 450 The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924007845450 THE HIBBERT LECTURES SECOND SERIES 1911 THE HIBBERT LECTURES SECOND SERIES THE HIGHER ASPECTS OF GREEK RELIGION LECTURES DELIVERED AT OXFORD AND IN LONDON IN APRIL AND MAY igii BY L. R. FARNELL, D.Litt. WILDE LECTURER IN THE UNIVERSITY OF OXFORD LONDON WILLIAMS AND NORGATE GARDEN, W.C. 14 HENRIETTA STREET, COVENT 1912 CONTENTS Lecture I GENERAL FEATURES AND ORIGINS OF GREEK RELIGION Greek religion mainly a social-political system, 1. In its earliest " period a " theistic creed, that is^ a worship of personal individual deities, ethical personalities rather than mere nature forces, 2. Anthrqgomorphism its predominant bias, 2-3. Yet preserving many primitive features of " animism " or " animatism," 3-5. Its progress gradual without violent break with its distant past, 5-6. The ele- ment of magic fused with the religion but not predominant, 6-7. Hellenism and Hellenic religion a blend of two ethnic strains, one North-Aryan, the other Mediterranean, mainly Minoan-Mycenaean, 7-9. Criteria by which we can distinguish the various influences of these two, 9-1 6. The value of Homeric evidence, 18-20. Sum- mary of results, 21-24. Lecture II THE RELIGIOUS BOND AND MORALITY OF THE FAMILY The earliest type of family in Hellenic society patrilinear, 25-27. -
Why I Am an Atheist by Frank Berman, 1963 Frank Berman
University of Mississippi eGrove Speeches and Letters to the Editor James W. Silver Collection 1963 Why I Am an Atheist by Frank Berman, 1963 Frank Berman Follow this and additional works at: https://egrove.olemiss.edu/jws_spch Recommended Citation Berman, Frank, "Why I Am an Atheist by Frank Berman, 1963" (1963). Speeches and Letters to the Editor. 9. https://egrove.olemiss.edu/jws_spch/9 This Article is brought to you for free and open access by the James W. Silver Collection at eGrove. It has been accepted for inclusion in Speeches and Letters to the Editor by an authorized administrator of eGrove. For more information, please contact [email protected]. & WHY I AM AN ATHEIST Nyc 3/ Frank Berman 10o:S1 THE ATHEIST I became an atheist and here is the reason why, I searched everywhere and found no hell or angel's sky. I read the Bible through and through, Something religious folks very seldom do. It's superstitions and benedictions, Its atrocities and self contradictions. And I read it diligently through all its pages, Its nonsense, mythology and sayings of its sages. Final~y, I read Thomas Paine's illustrious "AGE OF REASON," and l~ke a spark it came to me "The Bible is intellectual Treason." MUCH ADO ABOUT NOTHING Day by day, year after year, Millions cringe and crawlin religious fear, Worshipping the God of some biblical creed; That shows no sign of giving care or heed. A god no logic or science is able to find, An elusive creation of the bewildered mind. Some worship him standing and some by kneeling, Some by jumping, rolling or by reeling. -
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). -
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. -
11. BIBLICAL EPIC: 1 Kings Notes
11. BIBLICAL EPIC: 1 Kings Notes rown 1 Kings 1: David was very old. His son Adonijah exalted himself as king. When David heard he told Zadok and Nathan to anoint Solomon as king. 1-2 Kings, divided by convenience, describe the period of the monarchy after David in ancient Israel (970–586 BC). David’s parting speech to Solomon in ch. 2, drawing richly from Deuteronomy, sets the agenda. Beginning with Solomon, and then all the succeeding kings of Israel and Judah, the kings are weighed in relation to the Mosaic law code and found wanting. Israel’s sinfulness eventually leads to the exile to Babylon in 586 BC, but there remains hope because God’s chosen royal line has not come to an end (2 Kings 25:27-30), and God remains ready to forgive those who are repentant. The books are not merely a chronicle of events, but history from God’s perspective and how He is directing all history toward a goal. The Bible is a story about God and how His Kingdom will come. Every “son of David” that is found wanting adds to the yearning for a greater David who will sit on David’s throne forever. We could summarize the book in this way: “Ruling justly and wisely depends on obeying God’s word, and disobeying has serious consequences.” • 1:1-4. David in His Old Age. David’s waning life is seen in his inability to get warm. Ancient medical practice provided warmth for the sick by having a healthy person “lie beside” them. -
Traditional and Literary Epics of the World: Textuality, Authorship, Identity
International Symposium “Traditional and Literary Epics of the World: Textuality, Authorship, Identity. The Kalevipoeg 150” Tartu, November 29–30, 2011 Venue: University of Tartu History Museum (Toome Hill, Lossi 25) Organisers: The Centre of Excellence in Cultural Theory, the Esto- nian Literary Museum and the Institute for Cultural Research and Fine Arts, the University of Tartu. Tuesday 29.11.2011 10.15 Symposium opening (University of Tartu History Museum, White Hall) 10.30 Plenary lecture: David Elton Gay (Bloomington, IN, USA) The Idea of an Epic: Some Problems of Genre Definition 11.15–11.45 Coffee/tea break 11.45–12.30 Plenary lecture: Dmitry Funk (Moscow, Russia) The Last Shor Epic Singer 12.30–14.00 Lunch 14.00–15.30 Two parallel sessions White Hall: Lotte Tarkka (Helsinki, Finland) The Dialogue of Genres in Kalevala-Metre Oral Epics Tiina Kirss (Tallinn, Estonia) Core and Trunk: The Textuality of the Kalevipoeg in Estonian Culture Frog (Helsinki, Finland) Traditional Epic as Genre: Defini- tion as a Foundation for Comparative Research Conference Hall: Niina Hämäläinen (Turku, Finland) Emotions and Au- thenticity. Reflections on the Epoch in the Kalevala Liina Lukas (Tartu, Estonia) The Baltic-German Sagen- dichtung around the Kalevipoeg Aldis Pūtelis (Riga, Latvia) The Epic Need for an Epic: Latvian Literary Epics of the Late 19th Century 15.30–16.00 Coffee/tea break Kalevipoeg 150 16.00–17.30 Two parallel sessions White Hall: Mari Sarv (Tartu, Estonia) The Success Story of a Verse Form Madis Arukask (Tartu, Estonia) Lamenting -
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. -
Jewish Monotheism: the Exclusivity of Yahweh in Persian Period Yehud (539-333 Bce)
JEWISH MONOTHEISM: THE EXCLUSIVITY OF YAHWEH IN PERSIAN PERIOD YEHUD (539-333 BCE) by Abel S. Sitali 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 Kent Clarke, PhD ............................................................................... Thesis Supervisor Dirk Buchner, D.Litt. ................................................................................ Second Reader TRINITY WESTERN UNIVERSITY Date (March, 2014) © Abel S. Sitali Table of Contents Introduction (i) Previous History of the Origin of Monotheism ---------------------------------------------------------------1 (ii) Thesis Overview -------------------------------------------------------------------------------------------------7 CHAPTER ONE POLYTHEISM IN THE ANCIENT NEAR EASTERN WORLD 1.1 Polytheism in the Ancient Near Eastern World---------------------------------------------------------------9 1.1.1 Polytheism in Canaanite Religion-----------------------------------------------------------------10 1.1.2 The Divine Council in the Ugaritic Texts--------------------------------------------------------11 1.2 Polytheism in Pre-exilic Israelite Religion------------------------------------------------------------------13 1.2.1 Israelite Religion in Light of its Canaanite Heritage--------------------------------------------13 1.2.2 Israelite Religion as Canaanite Religion—Identification Between El