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Partners with God
Partners with God Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney Shelley L. Birdsong & Serge Frolov Editors CLAREMONT STUDIES IN HEBREW BIBLE AND SEPTUAGINT 2 Partners with God Table of Contents Theological and Critical Readings of the Bible in Honor of Marvin A. Sweeney Abbreviations ix ©2017 Claremont Press Preface xv 1325 N. College Ave Selected Bibliography of Marvin A. Sweeney’s Writings xvii Claremont, CA 91711 Introduction 1 ISBN 978-1-946230-13-3 Pentateuch Is Form Criticism Compatible with Diachronic Exegesis? 13 Library of Congress Cataloging-in-Publication Data Rethinking Genesis 1–2 after Knierim and Sweeney Serge Frolov Partners with God: Theological and Critical Readings of the Bible in Exploring Narrative Forms and Trajectories 27 Honor of Marvin A. Sweeney / edited by Shelley L. Birdsong Form Criticism and the Noahic Covenant & Serge Frolov Peter Benjamin Boeckel xxi + 473 pp. 22 x 15 cm. –(Claremont Studies in Hebrew Bible Natural Law Recorded in Divine Revelation 41 and Septuagint 2) A Critical and Theological Reflection on Genesis 9:1-7 Includes bibliographical references and index. ISBN 978-1-946230-13-3 Timothy D. Finlay 1. Bible—Criticism, Narrative 2. Bible—Criticism, Form. The Holiness Redaction of the Abrahamic Covenant 51 BS 1192.5 .P37 2017 (Genesis 17) Bill T. Arnold Former Prophets Miscellaneous Observations on the Samson Saga 63 Cover: The Prophet Jeremiah by Barthélemy d’Eyck with an Excursus on Bees in Greek and Roman Buogonia Traditions John T. Fitzgerald The Sword of Solomon 73 The Subversive Underbelly of Solomon’s Judgment of the Two Prostitutes Craig Evan Anderson Two Mothers and Two Sons 83 Reading 1 Kings 3:16–28 as a Parody on Solomon’s Coup (1 Kings 1–2) Hyun Chul Paul Kim Y Heavenly Porkies 101 The Psalm in Habakkuk 3 263 Prophecy and Divine Deception in 1 Kings 13 and 22 Steven S. -
The Language of Creation and the Construction of a New Concept of Theodicy: Job 38-42
The Language of Creation and the Construction of a New Concept of Theodicy: Job 38-42 Nicole Marie Hildebrand Faculty of Religious Studies McGill University, Montréal August 2006 A thesis submitted to McGill University in partial fulfillment of the requirements of the Degree of Master of Arts © Nicole Marie Hildebrand, 2006 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 978-0-494-32523-0 Our file Notre référence ISBN: 978-0-494-32523-0 NOTICE: AVIS: The author has granted a non L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation. -
Messianic Bible Basics: How the Sword of the Spirit Was Forged J
12 Tammuz, 5780 (04/07/20) Messianic Bible Basics: How the Sword of the Spirit was Forged J. M. Terrett Chukat/Balak Ordinance of/ Destroyer Setting the Stage for the Conquest of Canaan Torah: Numbers 19:1-22:1/Numbers 22:2-25:9 Haftarah: Judges 11:1-33/Micah 5:6-6:8 Brit Chadashah: John 3:10-21/Romans 11:25-32 Today is a double Torah Portion and the first portion deals with the big detour our people made around Edom, Moab and Ammon, before they arrived at their final staging point before they crossed the Jordan into Canaan. The second portion deals with Balak's unsuccessful attempt to get Balaam to curse Israel. Chapter 19 deals with the ritual of the Red Heifer and it actually occurs later in the account, after the death of Aaron. The chapter mentions Eleazar, the son of Aaron, as the priest who supervises the ritual. Now that Israel is going to conquer Canaan, they need a means to deal with ritual defilement, so as not to defile the land they are about to take possession of. A careful reading of Joshua, reveals that he crucified 31 kings, in order to remove the curse from the land and transform it from Canaan to the Holy Land. Our Messiah died on the cross, to cleanse creation from the curse of sin and we also need to learn how to be cleansed from any defilement we contract in our own lives. Red Heifer in Hebrew is Paran Adamah and means Adam's cow. -
Biblecommentaryonjosh Uaandjudges
When God Ruled Israel A Study of Joshua and Judges by Gary C. Hampton Lesson 1 A Prophet Like None Other Deuteronomy 34 It took the death of Moses to evoke the words which serve as our title today. Ironically, that death marks the beginning of Israel's path into the promised land. Moses had to lay down the mantel of leadership and Joshua take it up for God's people to enter Canaan. When the people arrived at Kadesh in Numbers 20, they murmured against God and his leaders. Moses and Aaron went before God to learn what he would have them to do in response to the complaints. God told them to take the rod, assemble the people and speak to the rock. Moses rebuked the people instead of speaking to the rock. He also struck the rock twice and left the impression that he and Aaron were solely responsible for providing water for the people (Psalm 106:33). The two brothers had failed to sanctify God in their actions, though he was sanctified when he swiftly punished the two leaders for their wrong deeds. Moses and Aaron acted like unbelievers when they failed to follow God's will exactly as he had directed, so God denied them an entrance to the promised land. Moses pleaded with God to let him go into the promised land to see the end of the works he had begun in delivering the people from Egypt. Moses told the people, "But the Lord was angry with me on your account, and would not listen to me. -
Please Let Me Cross the Jordan River! Let Me See the Wonderful Promised Land, the Beautiful Hills, and the Mountains of Lebanon Across the Jordan
MOSES’ DEATH IN TORAH AND MIDRASH: SACRED STAGES OF THE MYSTERY OF DYING DEATH OF MOSES IN TORAH Please let me cross the Jordan River! Let me see the wonderful Promised Land, the beautiful hills, and the mountains of Lebanon across the Jordan. But God was angry at me, and he would not listen. God angrily told me, “That is enough! Do not speak to Me any more about My decision.” (Deut. 3:25-26). “You can climb to top of Mount Pisgah, and look west, north, south, and east. Take a good look” - but nothing more: “because you will not cross the Jordan River.” [Joshua not Moses will bring the people into the Land.] (Deut. 3:27-28). I must die on this side of the Jordan River, but you will be the ones to cross over and occupy the Promised Land (Deut. 4:22). Climb Mount Avarim, to Mount Nebo, in the land of Moab, facing Jericho; and see the land of Canaan, I am giving the Israelites as an inheritance; You will die on the mountain that you are climbing, and be gathered to your people... you shall see the land from afar; but you shall not go there to the land... (Deut. 32: 49-50; 52) So Moses, Adonai’s servant, at His command died there in the land of Moab. Adonai buried him in the valley in the land of Moab, near Beth-Peor. No one even to this day, knows the place where he was buried. Moses was one hundred and twenty years old when he died, but his eyes were sharp and he was still strong and healthy (Deut. -
What Does the Old Testament Say About God?
What Does the Old Testament Say About God? BY CLAUS WESTERMANN Edited by Friedemann WI Golka JOHN KNOX PRESS ATLANTA -_ Editor’s Preface This book is based on the Sprunt Lectures delivered by Professor D. Claus Westermann at IJnion Theological Seminary, Richmond, Virginia, from January 3 1 to February 3, 1977. The first four lectures, which have been translated by Julian Grinsted and the present editor, appear more or less in their original form with the addition of biblio- graphical material. The two final lectures (chapters V and VI) have been thoroughly revised and retranslated by the Reverend Alastair Unless otherwise indicated, the Scripture quotations in this book are from the Revised H. B. Logan and the present editor. I am also greatly indebted to my Standard Version Bible, copyright 1946, 1952, and @ 1971, 1973 by the Division of colleague Alastair Logan for taking upon himself the labor of proof- Christian Education, National Council of the Churches of Christ in the U. S. A. and reading. are used by permission. Last, but by no means least, thanks must go to Lady Frances M. Bruce Lockhart for her perseverance in typing not only the original I,rbrary of Congress Cataloging in Publication Data lectures, but also the version presented in this book. We~terrmnn, Claus. What does the Old Testament say about God’? Friedemann W. Golka University of Exeter, Devon, U. K. “13xxd 011 the Sprunt lectures delivered . at ~!nim ‘l‘h~~~l~gical Seminary, Richmond, Virginia, May 1978 from J;tnu:try 31 to February 3, 1977.” Ir~lude~ hlhliographical references. -
Chukat - Balak
Chukat - Balak CHUKAT The Parsha opens with an explanation of the purification process if someone becomes impure from being in the same house as a dead body (or from touching a dead body). A pure Parah Adumah (Red Heifer) was slaughtered and burned outside the camp and its ashes were mixed with water from a running stream. Then, its ashes were sprinkled over the impure person on the 3rd and 7th days of his impurity. At the end of the seventh day, he had to go to immerse himself in a Mikvah, and only then was he considered spiritually pure again. As part of the punishment for the sin of the Meraglim (spies), Bnei Yisrael were to wander the desert for an additional 40 years. Thirty-eight years had now passed and everyone from the generation of the Meraglim had since died. Once the 40th year began, they headed back toward Kadesh once again. It is at this time that Miriam died. When Miriam died, the well of water that had been Bnei Yisrael’s water supply disappeared. In their thirst, Bnei Yisrael complained harshly to Moshe and spoke negatively against him. Hashem told Moshe and Aharon that a miracle would happen: All they would have to do was speak to a specific rock, and then water would flow from it. But Moshe got so frustrated with the people’s disrespect that he hit the rock instead of talking to it. Hashem was angry at Moshe because he went against His order and did so in front of all of the Bnei Yisrael. -
Deuteronomy 34
Deuteronomy 34 compiled and written by Gary Kukis Deuteronomy 34:1–12 Moses’ Final Days/Joshua, His Replacement These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!” (John 14:6). Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8–10). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud. Document Navigation Preface Quotations Outline of Chapter Charts, Graphics, Short Doctrines Doctrines Alluded to Chapters Alluded to Dictionary of Terms Introduction First Verse Addendum A Complete Translation Chapter Word Clouds Links to the completed chapters of Deuteronomy are found here (HTML) (PDF). -
Numbers 16 — Deuteronomy 3
Challenge 2014: Bible in a Year Week 7: Numbers 16 — Deuteronomy 3 (February 9 — 15) Summary: Deuteronomy Korah's rebellion is one that is cited again in the New Deuteronomy, or "the second law," which is what its Testament in Jude 11 as an example of people from within the name means in Greek, is just that, a retelling of the law of God congregation of the faithful who were following their own passions to the people. The second giving sets it apart only in that here and not submitting to the command of God. It is a devastating we find more description and explanation of practical situations judgment. Here, God consumes those seeking to overthrow Moses where these laws are to be applied. Many scholars argue that with fire and then opens the earth up and swallows their families. Deuteronomy forms a Constitution for the nation of Israel once Even after the destruction of these wicked people, God sends a it will be formed. It certainly contains the kind of covenantal plague that kills over 14,000 people who grumbled at Moses and structure that will shape later constitutions. Aaron for the way God judged the people. In principle, this book is structured around a series Even so, there is given to us a wonderful glimmer of of sermons that Moses preaches to the people on the ten hope, for we are reminded in Numbers 26:11 that the sons of commandments. He begins, though, with a recap of the trip that Korah did not die. God would preserve these men in spite of God has led them on. -
The Land and the Bible
The Land and the Bible A Historical Geographical Companion to the Satellite Bible Atlas Version 5, September 2013 by Bill Schlegel The Land and the Bible: A Historical Geographical Companion to the Satellite Bible Atlas Copyright © 2007, 2009, 2011, 2012, 2013 by Bill Schlegel. All rights reserved. ~B'lib. ytir"AT ~[; qd<c, y[ed>yO yl;ae W[m.vi WTx'Te-la; ~t'poDUGImiW vAna/ tP;r>x, War>yTi-la; ss' ~lek.ayO rm,C,k;w> v[' ~lek.ayO dg<B,k; yKi ~yrIAD rAdl. yti['WvywI hy<h.Ti ~l'A[l. ytiq'd>ciw> ישעיה נ"א: 7-8 Unless indicated as the author's translation – Scripture taken form the NEW AMERICAN STANDARD BIBLE ®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by the Lockman Foundation. Used by permission. www.Lockman.org References appear as in-text parenthesis, e.g. (Merrill 25), indicating the name of the author (or title) and page number of the work cited. In-text references appearing in The Land and the Bible are as follows: Aharoni Aharoni, Yohanan. The Land of the Bible. London: Burns and Oates, 1962 (revised 1979). ANET Pritchard, James (ed.). Ancient Near Eastern Texts. New Jersey: Princeton University Press, 1969 (3rd edition). Antiquities Josephus Flavius (William Whiston translation). Antiquities of the Jews. BAR Biblical Archaeology Review Beitzel Beitzel, B. The New Moody Atlas of Bible. Chicago: Moody, 2009. Bimson Bimson, John. Redating the Exodus and Conquest. Sheffield: Almond Press, 1981. Merrill Merrill, Eugene. Kingdom of Priests, 2nd edition. Grand Rapids: Baker, 2008. -
Foster~Volume 1
Bratich z Amassing the Multitude 1 1 The Multivalence of the Term “Original Text” in New Testament Textual Criticism Eldon Jay Epp Introduction ne hundred and ninety-one years ago, in 1808, Johann Leonhard Hug’s Introduction to the New Testament carried statements that, in part, may Ostrike textual critics as being far ahead of their time. Hug laments the loss of all the original manuscripts of the New Testament writings “so import- ant to the church” and wonders: “How shall we explain this singular fact?” Next, he observes that Paul and others employed secretaries, but Hug views the closing salutation, written in the author’s own hand, as “sufficient to give them the value of originals.” Then, referring to the further role that scribes and correctors must have played after such a Christian writing had been dictated by its author, he says: Let us now suppose, as it is very natural to do, that the same librarius [copyist] who was employed to make this copy, made copies likewise for opulent individuals and other churches – and there was no original at all, or there were perhaps ten or more [originals] of which none could claim superiority.1 A writing with no original? Or, with ten originals? And proposed by a scholar at the outset of the nineteenth century? Later Hug asserts that “the New Testament has had the peculiar fate of suffering more by intentional alterations than the Source: Harvard Theological Review, 92(3) (1999): 245–281. 2 New Testament Studies works of profane literature . and the heretics, to whom it would perhaps be attributed, had no share in it.”2 What he is saying by both assertions is that, because “strange things had happened in individual mss, even at this early period”3 (that is, before the mid-third century). -
CHAPTER ONE Introductory Matters
CHAPTER ONE Introductory Matters Being a sacred document of faith and socio-religious history, the Old Testament or the Hebrew Bible1 has been subjected to various scholarly investigations since the dawn of the modern era. At the on-set, Old Testa- ment study was dominated by the quest for a theological understanding of the Hebrew Bible. This earliest orthodox confessional approach made no distinction between biblical theology and dogmatic theology or between Old Testament theology and New Testament theology. Old Testament theology as a discipline in the modern sense is just about two centuries old. As Ralph Smith notes, many Old Testament scholars ascribe its foundation to an eighteenth-century rationalist, Johann Philipp Gabler, who attributed the confusion in the Christian world to “an improper use of the Bible” and lack of distinction “between dogmatic theology and the simple historical religion of the Bible.” Through his March 30, 1787, inaugural speech at the Univer- sity of Altdorf, he thus “called for a separation of dogmatic and biblical theology,” and hence “he is often called the father of biblical theology.”2 Gabler’s call was in response to a demand for what was termed “biblical theology” since about the mid-seventeenth century—a critical trend which resulted from the insufficiency of and danger posed by the Protestant Reformation principle of sola scriptura with regard to the method of doing theology. Of course, neither Gabler nor the Reformers did originate the phrase “biblical theology.” He rather employed and described