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Put Some Past in Your Future Hebrew and the Contemporary Jewish Experience
CHAPTER 1 Put Some Past in Your Future Hebrew and the Contemporary Jewish Experience הַכְּתָ ב הָעִבְרִ י וְהָעַרְ בִ י הוֹלְכִים Hebrew and Arabic writing go מִ ּ ִ מ ְז רָ ח לְ מַ ֲע רָ ב ,from east to west הַכְּתָב הַ ּלָטִ ינִי, מִ ַּ מעֲרָ ב לְמִ זְרָ ח .Latin writing, from west to east ;שׂפוֹת הֵן כְּמוֹ חֲתוֹלִ ים :Languages are like cats .אָ סוּר לָבוֹא בָהֶן נֶגֶד כִּוּוּן הַ שְּׂ עָרוֹת You must not stroke their hair the wrong way. ְיהוּ ָדה ַע ִּמ ַיחי, ׁ ִשיר ְז ַמ ִּני Yehuda Amichai, Temporary Poem of My Time— Translation by Barbara and Benjamin Harshav Though this book is written in English, as we saw in the introduction even a very basic understanding of Hebrew roots and how they work can enrich our Jewish lives, wherever we live and whether or not we use Hebrew on a daily basis. This chapter digs much deeper, unpacking the ways in which Hebrew can be an asset in all our Jewish doings, so much of which are wrapped up in our ongoing dialogue with words and texts. We’ll explore this 2 PUT SOME PAST IN YOUR FUTURE idea not just in theory but through concrete discussions of particular words—their roots, meanings, and significance. Hebrew is one of the few aspects of Jewish life that can truly transcend all historical periods and all religious, political, and ethnic schisms. It’s a bridge builder that connects our Jewish lives and worlds. As we examine so-called religious terminology throughout this chapter (Torah, holiness, halachah, aggadah—Jewish normative and narrative traditions), it should become clear that these are not the sole property of religiously observant Jews, but rather are key ideas that can inform and inspire all kinds of Jewish doing. -
Adam, the Fall, and Original Sin Baker Academic, a Division of Baker Publishing Group, © 2014
Adam, the Fall, and Original Sin Theological, Biblical, and Scientific Perspectives EDITED BY Hans Madueme and Michael Reeves k Hans Madueme and Michael Reeves, Adam, The Fall, and Original Sin Baker Academic, a division of Baker Publishing Group, © 2014. Used by permission. (Unpublished manuscript—copyright protected Baker Publishing Group) MaduemeReeves_Adam_LC_wo.indd iii 9/17/14 7:47 AM © 2014 by Hans Madueme and Michael Reeves Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Adam, the fall, and original sin : theological, biblical, and scientific perspectives / Hans Madueme and Michael Reeves, editors. pages cm Includes bibliographical references and index. ISBN 978-0-8010-3992-8 (pbk.) 1. Sin, Original. 2. Adam (Biblical figure) 3. Fall of man. I. Madueme, Hans, 1975– editor. BT720.A33 2014 233 .14—dc23 2014021973 Unless otherwise indicated, Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011 Scripture quotations labeled NASB are from the New American Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. -
Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
Landscapes of Korean and Korean American Biblical Interpretation
BIBLICAL INTERPRETATION AMERICAN AND KOREAN LANDSCAPES OF KOREAN International Voices in Biblical Studies In this first of its kind collection of Korean and Korean American Landscapes of Korean biblical interpretation, essays by established and emerging scholars reflect a range of historical, textual, feminist, sociological, theological, and postcolonial readings. Contributors draw upon ancient contexts and Korean American and even recent events in South Korea to shed light on familiar passages such as King Manasseh read through the Sewol Ferry Tragedy, David and Bathsheba’s narrative as the backdrop to the prohibition against Biblical Interpretation adultery, rereading the virtuous women in Proverbs 31:10–31 through a Korean woman’s experience, visualizing the Demilitarized Zone (DMZ) and demarcations in Galatians, and introducing the extrabiblical story of Eve and Norea, her daughter, through story (re)telling. This volume of essays introduces Korean and Korean American biblical interpretation to scholars and students interested in both traditional and contemporary contextual interpretations. Exile as Forced Migration JOHN AHN is AssociateThe Prophets Professor Speak of Hebrew on Forced Bible Migration at Howard University ThusSchool Says of Divinity.the LORD: He Essays is the on author the Former of and Latter Prophets in (2010) Honor ofand Robert coeditor R. Wilson of (2015) and (2009). Ahn Electronic open access edition (ISBN 978-0-88414-379-6) available at http://ivbs.sbl-site.org/home.aspx Edited by John Ahn LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION INTERNATIONAL VOICES IN BIBLICAL STUDIES Jione Havea Jin Young Choi Musa W. Dube David Joy Nasili Vaka’uta Gerald O. West Number 10 LANDSCAPES OF KOREAN AND KOREAN AMERICAN BIBLICAL INTERPRETATION Edited by John Ahn Atlanta Copyright © 2019 by SBL Press All rights reserved. -
Noah's Wife and Heterosexual Incestuous
Judaica Ukrainica I (2012), 29–46 No Name WomaN: Noah’s Wife aNd heterosexual iNcestuous relatioNs iN GeNesis 9:18–29 corinne e. Blackmer Southern Connecticut State University [email protected] [Noah’s wife] was a nameless woman, and so at home among all those who were never found and never missed, who were uncommemorated, whose deaths were not remarked, nor their begettings1. I. The terse language and riddling innuendo of Gen 9:18–29, which narrates how Noah comes to curse Canaan, the son of Ham, has engaged the inter pretive energies of readers since the rabbis of the Babylonian Talmud spe culated that Ham had castrated his father2. The language of this narrative, bristling with obscure phrases, loud hints of dreadful sexual transgression, and pious cover ups, has often left subsequent interpreters sensing that the story has meanings that the narrator declines to delineate. Indeed, the only thing that remains clear is that Gen 9:18–29 functions as an etiological myth to justify the permanent subordination of the tribes of Canaan. Canaan commits an un speakable sexual crime against Noah’s family that results in the subsequent physical displacement and sweeping rejection of the customs of the Canaanite peoples. Indeed, Israel’s secure possession of the Promised Land is predicated on repudiating the cultural institutions of the preceding Canaanites. Whatever the larger and associated issues, however, interpretive positions have gener 30 Corinne E. BLACKMER ally revolved around two broad questions. What was the nature of Ham’s of fense, such that when he “saw his father’s nakedness” and told his brothers, Shem and Japheth, it merited the terrible curse of permanent servitude Noah pronounced over him3? Second, what was the rationale for the punishment of Canaan and why, if Ham committed the crime, would his son Canaan suffer the penalty instead? Exegetical traditions have identified the deed for which Noah curses Ca naan either as voyeurism, castration, or homosexual paternal incest. -
Evangelicalism's Search for Chronological Gaps in Genesis 5
JETS 61.1 (2018): 5–25 EVANGELICALISM’S SEARCH FOR CHRONOLOGICAL GAPS IN GENESIS 5 AND 11: A HISTORICAL, HERMENEUTICAL, AND LINGUISTIC CRITIQUE JEREMY SEXTON* Abstract: This article sheds historical light on William Henry Green’s influential article -translated “be) ילד Primeval Chronology” (1890), establishes the meaning of the hiphil of“ gat” in the AV) throughout Genesis 5 and 11, and analyzes Andrew Steinmann’s recent case for chronological gaps. Interpreters did not challenge the chronological intent of the Genesis ge- nealogies until the ascendancy of Darwinism in the 1860s. Green’s article became the most famous attempt to disrupt the timeline. As a young scholar, Green had ardently defended the chronology, but prevailing scientific claims finally compelled him to abandon this conviction. Re- cent scholarship (as well as a censored article from the mid-1890s) has demonstrated that Green only showed the possibility of genealogical gaps, which do not entail chronological gaps. Steinmann bases his unprecedented argument for chronological gaps on an idiosyncratic seman- that contradicts the consensus among (ילד tics of causation (which he applies to the hiphil of Hebraists and other linguists. Key words: Genesis 5, Genesis 11, genealogies, chronology, historical Adam, age of human- ity, William H. Green, Old Princeton, science and Scripture, hermeneutics, Hebrew grammar, semantics of causation ,ילד hiphil of Biblical interpreters did not challenge the chronological intent of the genealo- gies in Genesis 5 and 11 until the nineteenth century.1 The uNaNimous aNd oft- * Jeremy Sexton is pastor of Christ the King Church, 2537 N. Broadway Ave., Springfield, MO 65803. He can be reached at [email protected]. -
BIBLICAL BEGINNINGS- “The Fall That Fractured Man” DATE: December 8, 2019
MESSAGE/SERIES: BIBLICAL BEGINNINGS- “The Fall that Fractured Man” DATE: December 8, 2019 SCRIPTURE FOR THIS WEEK: (These verses will help you understand themes within as you read our core text as scripture proves scripture) Genesis 3-5, Romans 5:12, 2 Corinthians 11:3, Hebrews 11:3-5, Revelations 12:9, 1 John 3:12, John 8:44, 1 John 2:16, Matthew 4:3-8, 1 Timothy 2:14, Galatians 3:16, Romans 8:19-23 (Nature affected by curse), 1 John 3:8-12 (The Sinner practices sin/love propels obedience & repentance), Isaiah 53:3 OPENING SCRIPTURE: [Genesis 3-5] “Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” 4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” 6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. -
Creationism a Valley Bible Church Position Paper
Creationism A Valley Bible Church Position Paper www.valleybible.net The book of Genesis describes the creation of the heavens and the earth. God is described as the Creator and the process of His creation is shown in the first two chapters of Genesis. This paper will address what the Bible says about creation, including who created, how creation occurred and when creation occurred. We believe that God communicated truthfully about the creation account in Genesis 1-2. We also believe that God’s Word is the final source of authority on all matters that it touches, including how all things were made. In other words, we believe what God says is more important than what anyone else says about the creation of the universe. If this view of the Bible is not accepted, then the following presentation will carry no weight. Before we address the teaching of the Bible on the subject of creation, we must agree on the significance of what it teaches. We have designed this paper with the understanding that the reader accepts the authority of the Word of God. God created all things That God is the Creator of all is taught throughout the Bible. 1. God created the heavens and the earth (Psalm 33:6; Jonah 1:9; Jeremiah 32:17; Revelation 14:7). 2. God created all that is in the heavens and the earth (Nehemiah 9:6; Revelation 10:6; Acts 14:15). 3. God created the heavens and the earth from the beginning (Genesis 1:1; Hebrews 1:10). 4. God created the heavens and the earth from nothing that was visible (Hebrews 11:3). -
Genesis Bibliography
1 Genesis Bibliography Ted Hildebrandt Gordon College, 2004 2 Top Picks Alter, Robert. The Art of Biblical Narrative. (New York: Basic Books, 1981). Borgman, Paul C. Genesis: The Story We Haven’t Heard (Downers Grove, IL: Intervarsity Press, 2001). Brueggemann, Walter. Genesis: in Bible commentary for teaching and preaching (Atlanta: John Knox Press, 1982). Hamilton, Victor. The Book of Genesis, Chapters 1-17. NICOT (Grand Rapids: Eerdmans, 1990). ________. The Book of Genesis 18-50 (Grand Rapids: Eerdmans, 1995). Longacre, R. E. Joseph: A Story of Divine Providence. (Winona Lake, IN: Eisenbrauns, 1989). Waltke, Bruce K. and Cathi Fredricks. Genesis (Grand Rapids: Zondervan, 2001). Walton, John H. Genesis in the NIV Application Commentary (Grand Rapids: Zondervan, 2001). Wenham, Gordon, J. Genesis 1-15. Word Biblical Commentary (Waco, TX: Word Books, Publisher, 1987). _________. Genesis 16-50. Word Biblical Commentary (Waco, TX: Word Books, Publisher, 1994). Westermann, Claus. Genesis 1-11: A Commentary (Minneapolis: Augsburg, 1984-86). _________. Genesis 12-36: A Commentary (Minneapolis: Augsburg, 1984-86). _________. Genesis 36-50: A Commentary (Minneapolis: Augsburg, 1984-86). 3 Alphabetic Table of Contents click on the letter and go, click on the page numbers to return click on the binoculars to search, click on the magnifying glass to zoom in If you find any errors or find additions please contact: [email protected] A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 4 A Aalders, G. Charles. Genesis. Grand Rapids,: Zondervan Pub. House, 1981. Aaron, David H. -
Gracetemple Reverend Dr
GraceTemple Reverend Dr. Charles L. McNeil, Sr., Senior Pastor 15 E. Charleston Avenue Lawnside, New Jersey 08045 BAPTIST CHURCH www.gracetemplebaptist.org A STUDY OF THE WHOLE BIBLE THE BOOK OF GENESIS THE DOWNWARD SPIRAL OF SIN (4:1-11:26) The Place of the Passage Sometimes sin has immediate consequences; sometimes it does not. In the previous chapter, we saw sin’s immediate consequences. Adam and Eve realized they were naked, they hid from God, and God punished them for their sins. In this section of Genesis, we see the longer-term consequences of sin—how it just seems to get worse and worse. The scope of Genesis 4-11 is the “big picture”: instead of the earth being filled with representatives of God, the earth is filled with the consequences of sin. Nevertheless, God’s grace abounds even in the face of our sin. Glimpses of his mercy are evident amid this big picture of the spread of sin with Seth, Noah, Shem, Ham, and Japheth, and this prepares the way for the zeroed in focus beginning in chapter 12 on Abraham, who will bring blessings to the nations. The Big Picture The fall initiates a downward spiral of sin, beginning with Cain’s murder of Abel and culminating in the Tower of Babel. Discussion In order to get a basic snapshot of this period, skim through the following passages and jot down brief answers to the following questions: How does sin spread? What is God’s punishment for that sin? How do you see God’s grace in this passage? Cain and Abel (Gen. -
A Whisper of Thunder a Bible Study Guide to Index the BOOK OF
A Whisper Of Thunder A Bible Study! Guide To Index! ! THE BOOK OF! JASHER! THIS IS THE BOOK OF THE GENERATIONS OF MAN! WHOM GOD CREATED UPON THE EARTH! ON THE DAY WHEN THE LORD GOD! MADE HEAVEN AND EARTH.! Referred to in Joshua! and Second Samuel.! ! Chapter 5! 11. !And it was in the eighty-fourth year of the life of Noah, that Enoch the son ! of Seth died, he was nine hundred and five years old at his death.! 2. !And in the one hundred and seventy ninth year of the life of Noah, Cainan the son of Enosh died, and all the days of Cainan were nine hundred and ! ten years, and he died. ! 3. !And in the two hundred and thirty fourth year of the life of Noah, Mahlallel the son of Cainan died, and the days of Mahlallel were eight hundred and ! ninety-five years, and he died. ! 4. !And Jared the son of Mahlallel died in those days, in the three hundred and thirty-sixth year of the life of Noah; and all the days of Jared were nine ! hundred and sixty-two years, and he died. ! 5. !And all who followed the Lord died in those days, before they saw the evil ! which God declared to do upon earth. ! 6. !And after the lapse of many years, in the four hundred and eightieth year of the life of Noah, when all those men, who followed the Lord had died away from amongst the sons of men, and only Methuselah was then left, ! God said unto Noah and Methuselah, saying, ! 7. -
Second Baptist Church of Doylestown Bible Study Notes 6-19-19
Second Baptist Church of Doylestown Bible Study Notes 6-19-19 Genesis 4 Cain and Abel – Verses 1-7 1Adam made love to his wife Eve, and she became pregnant and gave birth to Cain. She said, “With the help of the Lord I have brought forth a man.” 2 Later she gave birth to his brother Abel. Now Abel kept flocks, and Cain worked the soil. 3 In the course of time Cain brought some of the fruits of the soil as an offering to the Lord.4 And Abel also brought an offering—fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast. 6 Then the Lord said to Cain, “Why are you angry? Why is your face downcast? 7 If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” 4:1 The phrase “made love to” is literally “he knew.” Sexual union means oneness and total knowledge of the other person. Sexual intercourse is the most intimate of acts, sealing a social, physical, and spiritual relationship. That is why God has reserved it for marriage alone. 4:2 No longer was everything provided for Adam and Eve as it was in the Garden of Eden, where their daily tasks were refreshing and delightful.