Jesus in Sheol
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Notes on Psalms 2015 Edition Dr
Notes on Psalms 2015 Edition Dr. Thomas L. Constable Introduction TITLE The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word translates the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles. WRITERS The texts of the individual psalms do not usually indicate who wrote them. Psalm 72:20 seems to be an exception, but this verse was probably an early editorial addition, referring to the preceding collection of Davidic psalms, of which Psalm 72 was the last.1 However, some of the titles of the individual psalms do contain information about the writers. The titles occur in English versions after the heading (e.g., "Psalm 1") and before the first verse. They were usually the first verse in the Hebrew Bible. Consequently the numbering of the verses in the Hebrew and English Bibles is often different, the first verse in the Septuagint and English texts usually being the second verse in the Hebrew text, when the psalm has a title. ". there is considerable circumstantial evidence that the psalm titles were later additions."2 However, one should not understand this statement to mean that they are not inspired. As with some of the added and updated material in the historical books, the Holy Spirit evidently led editors to add material that the original writer did not include. -
From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord. -
The Earth and the Waters in Genesis 1 and 2: a Linguistic Investigation, by David Toshio Tsumura
136 Journal of Biblical Literature The principal shortcoming of this book is that it does not adequately take into account the results of the current Israeli excavations at Shiloh. Schley dismisses "the claimed (emphasis mine) archaeological evidence for a massive destruction of the site during Iron I" without reviewing the evidence, and he takes refuge in the position that "Iron I extends from the end of the thirteenth century BCE to the middle of the tenth, and an Iron I destruction layer theoretically could occur at any time during this period" (p. 196). Unfortunately, the work is marred by numerous typographical errors and several inconsistencies in transliterations. Still, it is a valuable study which merits the careful attention of scholars. Carl D. Evans University of South Carolina, Columbia, SC 29208 The Earth and the Waters in Genesis 1 and 2: A Linguistic Investigation, by David Toshio Tsumura. JSOTSup 83. Sheffield: JSOT Press, 1989. Pp. 201. ?22.50 ($33.50). The first two chapters of Genesis raise innumerable problems for the student of biblical literature. Not the least of these are the basic meaning and etymology of five key words (tohu, bohu, teh6m, 'ed, 'eden), the relationship between these Hebrew concepts and proposed Near Eastern parallels, and the overall issue of earth and waters in the stories of creation. These questions form the basis of David Tsumura'smonograph. As the book's sub- heading suggests, the author is interested mainly in presenting the linguistic evidence relating to these issues. Only after a thorough investigation along these lines, he believes, can biblical scholars then proceed to the larger issues of theology and mythico-religious thought. -
Andrews University SEMINARY S1UDIES
Andrews University SEMINARY S1UDIES Volume 37 cSpring. 1999 Number 1 Andrews University Press ANDREWS UNIVERSITY SEMINARY STUDIES The Journal of the Seventh-day Adventist Theological Seminary of Andrews University, Berrien Springs, Michigan 49104, U.S.A. Editor: NANCY J. VYHMEISTER Associate Editor: JERRY MOON Book Review Editor: JERRY MOON Consulting Editors: ROBERT M. JOHNSTON, JON PAULIEN, RANDALL W. YOLTNKER Copy Editor: LEONA G. RUNNING Book Review Assistant: JOSE E. GUZMAN Circulation Manager: Jost E. GUZMAN Office Manager: KAREN K. ABRAHAMSON Editorial Assistant: KAREN K. ABRAHAMSON Editorial and Circulation Offices: Andrews University Seminary Studies, Seminary Hall, Andrews University Berrien Springs, MI 49104-1500, U.S.A. Phone: (616) 471-6023 Fax: (616) 471-6202 Electronic Mail: [email protected] Web: http://www.andrews.edu/—auss A refereed journal, ANDREWS UNIVERSITY SEMINARY STUDIES provides a scholarly venue, within the context of biblical faith, for the presentation of research in the area of religious and biblical studies. AUSS publishes research articles and brief notes on the following topics: biblical archaeology and history of antiquity; Hebrew Bible; New Testament; church history of all periods; historical, biblical, and systematic theology; ethics; history of religions; and missions. Selected research articles on ministry and Christian education may also be included. The opinions expressed in articles, brief notes, book reviews, etc., are those of the authors and do not necessarily represent the views of the editors nor those of the Seventh-day Adventist Theological Seminary. Subscription Information: ANDREWS UNIVERSITY SEMINARY STUDIES is published in the Spring and the Autumn. The subscription rates for 1999 are as follows: U.S.A. -
The Symbolic Structure of Andrew Lytle's the Velvet Horn
The Kentucky Review Volume 5 | Number 1 Article 3 Fall 1983 The yS mbolic Structure of Andrew Lytle's The Velvet Horn Anne Foata Université des Sciences Humaines, France Follow this and additional works at: https://uknowledge.uky.edu/kentucky-review Part of the English Language and Literature Commons Click here to let us know how access to this document benefits oy u. Recommended Citation Foata, Anne (1983) "The yS mbolic Structure of Andrew Lytle's The Velvet Horn," The Kentucky Review: Vol. 5 : No. 1 , Article 3. Available at: https://uknowledge.uky.edu/kentucky-review/vol5/iss1/3 This Article is brought to you for free and open access by the University of Kentucky Libraries at UKnowledge. It has been accepted for inclusion in The Kentucky Review by an authorized editor of UKnowledge. For more information, please contact [email protected]. The Symbolic Structure of Andrew Lytle's The Velvet Horn Anne Foata Implied in the very title of The Velvet Horn and emphasized throughout the narrative by the mythic allusions of its central intelligence, a network of symbolic representations, all bearing upon the central image of edenic wholeness, is intricately interwoven in the narrative structure of Andrew Lytle's noveJ.l Their purpose is to confer the authenticity and immutability of an archetypal experience on the limited events of both the main and the secondary (or "enveloping") actions of the novel (the story of Lucius Cree's initiation into manhood and of his mother and uncle's fall from innocence some twenty years earlier), to draw them out of the human time and endow them with eternal significance. -
Psalms Psalm
Cultivate - PSALMS PSALM 126: We now come to the seventh of the "Songs of Ascent," a lovely group of Psalms that God's people would sing and pray together as they journeyed up to Jerusalem. Here in this Psalm they are praying for the day when the Lord would "restore the fortunes" of God's people (vs.1,4). 126 is a prayer for spiritual revival and reawakening. The first half is all happiness and joy, remembering how God answered this prayer once. But now that's just a memory... like a dream. They need to be renewed again. So they call out to God once more: transform, restore, deliver us again. Don't you think this is a prayer that God's people could stand to sing and pray today? Pray it this week. We'll pray it together on Sunday. God is here inviting such prayer; he's even putting the very words in our mouths. PSALM 127: This is now the eighth of the "Songs of Ascent," which God's people would sing on their procession up to the temple. We've seen that Zion / Jerusalem / The House of the Lord are all common themes in these Psalms. But the "house" that Psalm 127 refers to (in v.1) is that of a dwelling for a family. 127 speaks plainly and clearly to our anxiety-ridden thirst for success. How can anything be strong or successful or sufficient or secure... if it does not come from the Lord? Without the blessing of the Lord, our lives will come to nothing. -
Babylonian Influence on the Bible
BABYLONIAN INFLUENCE ON THE BIBLE AND POPULAR BELIEFS THE CONFLICT OF MERODACH, THE GOD OF LIGHT, WITH TI.AMAT, THE DRAGON OF CHAOS (see pp. 17, 35). {From tile Or/g·inal in tlie Britislt .lllfuseum} Stubies on :fl3iblical $ubject~. No. I. BABYLONIAN INFLUENCE ON THE BIBLE AND POPULAR BELIEFS: "TEHUM AND TIAMAT," "HADES AND SATAN." A COMPARATIVE STUDY OF GENESIS I. 2. BY A. SMYTHE PALMER, D.D., AUTHOR OF HA MISUNDERSTOOD MIRACLE/' "FOLK-ETYMOLOGY, "THE WORD•HUNTER~S NOTE-HOOK/' ETC. VICAR OF HOLY TRINITY, HEHMON HILL, WANSTEAD. LONDON: DAVID NUTT, 270-271, S'l'RAND. 1897. Printed by BALLANTYNE, HANSON &, Co. At the Ballantyne Press 5. 'IR. 3-n token or sincere respect an~ gratltu~e CONTENTS PAGE THE BABYLONIAN CRADLE-LAND TEHOM AND TIA.MAT 4 THE CREATION 8 THE PRIMEYAL CITAOS 10 CON~'LICT Bl<!TWEEN 'l'IAMAT AND MERODACH 14 THE SERPENT 23 DRAGONS OF THE BIBLE 37 THE SEA A REBELLIOUS POWER 41 THE WATERY HAD1'JS-TARTAROS • 48 THE DEEP AS HELL 55 PUNISHMENT OF THE REBEL HOST 62 THE ABYSS 66 Dl<JSERTS AS THE HAUNTS OF DEVILS 72 THE EUPHRATES AS A SPIRLT RIVER 76 CONCLUSION 80 APPENDIX A. PHENOMENAL DRAGONS 87 B. MERODACH .AND THE THU~DERBOL'l' 98 C. THE SOLAR CONFLICT , I06 D. THE SERPENT ORACULAR I06 E. NEPTUNE SATANIC I09 F. '' TEHOM" ro9 G. THE SPIRIT-DEEP • 109 H. OUR DEBT TO BA.BYLON IJQ TEXTS ILLUSTRATED PAGE PAGE Gen. i. 2 4 8. 24, 66 Jer. v. 22. 43 i. 21 . 33, 41 I. 34 35 Lev. -
Arboreal Metaphors and the Divine Body Traditions in the Apocalypse of Abraham Andrei Orlov Marquette University
Arboreal Metaphors and the Divine Body Traditions in the Apocalypse of Abraham Andrei Orlov Marquette University The first eight chapters of theApocalypse of Abraham, a Jewish pseudepigraphon preserved solely in its Slavonic translation, deal with the early years of the hero of the faith in the house of his father Terah. The main plot of this section of the For the published Slavonic manuscripts and fragments of Apoc. Ab., see Ioan Franko, “Книга о Аврааме праотци и патриарси” [“The Book about the Forefather and the Patriarch Abraham”], in Апокрiфи i легенди з украiнських рукописiв [The Apocrypha and the Legends From the Ukrainian Manuscripts] (5 vols.; Monumenta Linguae Necnon Litterarum Ukraino-Russicarum [Ruthenicarum]; Lvov, Ukraine, 1896–1910) 1:80–86; Alexander I. Jacimirskij, “Откровение Авраама” [“The Apocalypse of Abraham”], in Апокрифы ветхозаветные [The Old Testament Pseudepigrapha] (vol. 1 of Библиографический обзор апокрифов в южнославянской и русской письменности [The Bibliographical Survey of Apocryphal Writings in South Slavonic and Old Russian Literature]; Petrograd: The Russian Imperial Academy of Sciences, 1921) 99–100; Petr P. Novickij, ed., “Откровение Авраама” [“The Apocalypse of Abraham”], in Общество любителей древней письменности [The Society of Lovers of Ancient Literature] 99.2 (St. Petersburg: Markov, 1891); Ivan Ja. Porfir’ev, “Откровение Авраама” [“The Apocalypse of Abraham”], in Апокрифические сказания о ветхозаветных лицах и событиях по рукописям соловецкой библиотеки [The Apocryphal Stories about Old Testament Characters and Events according to the Manuscripts of the Solovetzkoj Library] (Sbornik Otdelenija russkogo jazyka i slovesnosti Imperatorskoj akademii nauk 17.1; St. Petersburg: The Russian Imperial Academy of Sciences, 1877) 111–30; Belkis Philonenko- Sayar and Marc Philonenko, L’Apocalypse d’Abraham. -
De-Demonising the Old Testament
De-Demonising the Old Testament An Investigation of Azazel , Lilith , Deber , Qeteb and Reshef in the Hebrew Bible Judit M. Blair Doctor of Philosophy University of Edinburgh 2008 Declaration I declare that the present thesis has been composed by me, that it represents my own research, and that it has not been submitted for any other degree or professional qualification. ______________________ Judit M. Blair ii ACKNOWLEDGEMENTS There are many people to thank and acknowledge for their support and help over the past years. Firstly I would like to thank the School of Divinity for the scholarship and the opportunity they provided me in being able to do this PhD. I would like to thank my ‘numerous’ supervisors who have given of their time, energy and knowledge in making this thesis possible: To Professor Hans Barstad for his patience, advice and guiding hand, in particular for his ‘adopting’ me as his own. For his understanding and help with German I am most grateful. To Dr Peter Hayman for giving of his own time to help me in learning Hebrew, then accepting me to study for a PhD, and in particular for his attention to detail. To Professor Nick Wyatt who supervised my Masters and PhD before his retirement for his advice and support. I would also like to thank the staff at New College Library for their assistance at all times, and Dr Jessie Paterson and Bronwen Currie for computer support. My fellow colleagues have provided feedback and helpful criticism and I would especially like to thank all members of HOTS-lite I have known over the years. -
A Critique of Catherine Keller's Position T
Emily Linthicum Boston College School of Theology and Ministry Existential Chaos: A Critique of Catherine Keller’s Position Towards Creation and Divine Omnipotence Abstract The two dominant concepts Catherine Keller examines in her study of creatio ex profundis, creation out of chaos, are the feminine tehomic language and refutation of divine omnipotence. She studies both these concepts through a feminist lens as well as with an overarching question as to why creatio ex nihilo, creation from nothing, has commandeered the thought behind Genesis exegesis and creation theology. Using various literary styles, both religious and secular, Keller attempts to deconstruct creation out of nothing and argue how a theology of becoming is more appropriate given the language of Genesis and creation as a whole. Rather than merely substitute the present masculine understandings of God and creation with the feminine, she persuades for a return to the foundation of tehomic language in an effort to reconstruct the negative feminine connotations of chaos and support a theology of becoming without a “divine dominology.” The purpose of this paper is to offer an examination of Keller’s text and counterarguments to her understanding of creatio ex nihilo and ex profundis. There are various examples of male dominant thought in theology throughout history; however, divine omnipotence, both in general and as associated with creation theology, is not an affront to the feminine and creatio ex profundis. Keller’s fault does not lie in the notion of creatio ex profundis and its validity; rather, her argument concerning the domineering power of divine omnipotence and its association with creatio ex nihilo remains insufficient. -
Psalm 113-114 Psalms Praising God for His Deliverance Psalms 113-118
Finding Yourself in the Psalms Psalm 113-114 Psalms Praising God for His Deliverance Psalms 113-118 - The HALLEL. Recited during PASSOVER, TABERNACLES, PENTECOST 113-114 Sung at the Passover Meal, after the 2nd CUP 113 - 3 Stanzas, 3 verses each. - Trinity - Praise and Deliverance 114 - Deliverance from Egypt I. Praise Him EVERYWHERE. 113:1-3 II. Praise Him EVERYONE. 113:4-6 III. The Deliverer of the NEEDY. 113:7-9 A. 113:7. “Dust” (Psalm 103:14) "for he knows how we are formed, he remembers that we are dust." B. “When you’re as low as you can get, God is there waiting to deliver you.” C. (Psalm 40:1-3) "I waited patiently for the Lord; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the Lord." D. The Songs of HANNAH and MARY. 113:9 1. (1 Samuel 2:8) "He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. “For the foundations of the earth are the Lord’s; upon them he has set the world." 2. (Luke 1:52) "He has brought down rulers from their thrones but has lifted up the humble." 3. -
Psalm 75 — God Will Judge
Psalms, Hymns, and Spiritual Songs: The Master Musician’s Melodies Bereans Sunday School Placerita Baptist Church 2006 by William D. Barrick, Th.D. Professor of OT, The Master’s Seminary Psalm 75 — God Will Judge 1.0 Introducing Psalm 75 y Psalms 50 and 73–83 attribute their composition to Asaph. 9 There could be more than one Asaph. 9 “Asaph” might sometimes refer to a descendant of Asaph (cp. 2 Chron 35:15). y Psalm 75 shares themes and phraseology with “Hannah’s Song” (1 Samuel 2:1-10) and Mary’s “Magnificat” (Luke 1:46-55). y Placement of Psalm 75 following 74 highlights common emphases: 9 The psalmist prays for God to act (74:22-23) and He does (75:7, 10). 9 God is King (74:12) and God is Judge (75:2, 7). 9 Question of “How long?” (74:10) will be answered at “an appointed time” (75:2). 9 Both “meeting places” (74:8) and “appointed time” (75:2) translate the same Hebrew word (74:8 is the plural). 9 “Your name” occurs in both psalms (74:7, 10, 18, 21; 75:1). 2.0 Reading Psalm 75 (NAU) 75:1 A Psalm of Asaph, a Song. We give thanks to You, O God, we give thanks, For Your name is near; Men declare Your wondrous works. 75:2 “When I select an appointed time, It is I who judge with equity. 75:3 “The earth and all who dwell in it melt; It is I who have firmly set its pillars. Selah. Psalms, Hymns, and Spiritual Songs 2 Barrick, Placerita Baptist Church 2006 75:4 “I said to the boastful, ‘Do not boast,’ And to the wicked, ‘Do not lift up the horn; 75:5 “‘Do not lift up your horn on high, Do not speak with insolent pride.’” 75:6 For not from the east, nor from the west, Nor from the desert comes exaltation; 75:7 But God is the Judge; He puts down one and exalts another.