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Micah 1:1 1 Micah 1:7 the Superscription to Micah's
Micah 1:1 1 Micah 1:7 Micah The Superscription to Micah's Sermons 1 The LORD's message which came to Micah of Mor- sheth in the reigns of Jotham, Ahaz and Hezekiah, kings of Judah. The visions he saw about Samaria and Jerusalem. The Lord's Judgment on Guilty Samaria and Judah 2 Listen, all you peoples! Pay attention, all you inhabitants of the earth! For the Lord GOD will be a witness against you, the Lord from his holy temple! 3 The LORD is coming from his holy place, he descends and treads on the heights of the earth, 4 so that the mountains melt beneath like wax in the presence of the fire, and the valleys break apart like water poured down a steep descent. 5 All this is because of the crime of Jacob, and for the sin of the house of Israel. What was the crime of Jacob? Was it not Samaria? What is the sin of Judah? Is it not Jerusalem? 6 “I will make Samaria a ruin in an open field, and a place where a vineyard is planted, I will hurl down her stones into the valley, and lay bare her foundations. 7 “All her images will be shattered, Micah 1:8 2 Micah 1:16 and all her statues will be burned with fire, and all her idols I will lay in ruins. For they were acquired by prostitution, and to prostitution they will return.” 8 This is why I will mourn and wail, I will go barefoot and naked, I will howl like the jackals and mourn like the desert owl. -
Kynes Wisdom Obituary JTS Prepub
[Pre-publication version: Kynes, Will. “The ‘Wisdom Literature’ Category: An Obituary.” Journal of Theological Studies 69 (2018): 1–24.] The ‘Wisdom Literature’ Category An Obituary Will Kynes Whitworth University [email protected] Abstract The consensus that Proverbs, Ecclesiastes, and Job are the primary members of a ‘Wisdom’ collection is nearly universal, though the category’s origin is unknown and its definition debated. This article identifies that origin and argues that it has caused that continuing debate. Wisdom was not born in early Jewish and Christian interpretation, as some suggest, but in nineteenth-century Germany to make the Old Testament palatable to its ‘cultured despisers’. The uncritical acceptance of the category perpetuates the presuppositions that inspired it, which continue to plague its interpretation. Now, as the category’s vital weaknesses are increasingly recognized, the time has come to declare Wisdom Literature dead and replace it with a new approach to genre that reads texts, not in exclusive categories, but in multiple overlapping groupings. This will offer a more nuanced understanding of the so-called Wisdom texts’ place in the intricate intertextual network of the canon and beyond. It will free Proverbs, Ecclesiastes, and Job, as well as the Israelite concept of wisdom to be interpreted more independently, beyond their connections with one another, and thus more fully and accurately. 1 The ‘Wisdom Literature’ category, a collection of biblical books centred on Proverbs, Ecclesiastes and Job, has died.1 After 167 years, it has succumbed to the obsolescence which constantly threatens generic classifications.2 The category’s recent rocketing rise in popularity coupled with the nearly universal agreement on its value for biblical interpretation makes its death more shocking, however, since they had given the impression that Wisdom was in excellent health. -
RUTH Chapters 3, 4 This Is Already Our Last Study of Ruth. While This
RUTH Chapters 3, 4 This is already our last study of Ruth. While this book is very short, it gives us much insight into many important questions about life, such as where God is, in difficult times, and why sometimes He waits so long before He acts. Also, it is through two faithful women, that we learn so much about God’s workings in the believers’ lives. Naomi and Ruth, both teach us how to be patient and hopeful, in hard times. Throughout the tragedies of losing their husbands and being reduced to poverty, they did not believe that God had forsaken them. They often spoke of Him so reverently. Right in the midst of their ordeal, when Naomi told Ruth that it would be better for her to stay in Moab because she had nothing to offer her, she pronounced these words: The LORD deal kindly … (Ruth1:8), "The LORD grant that you may find rest (Ruth1:9). She was not mad at God for her situation. Ruth responded in like manner and said: Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me." (Ruth 1:17) These women knew their God well, and when the time was right, He responded to their faith. When He replied, He acted in wonderful ways and with great blessings. We have seen that when Ruth went out to find food, the Scriptures said: And she happened to come to the part of the field belonging to Boaz,(Ruth 2:3). -
DEUTERONOMY–KINGS AS EMERGING AUTHORITATIVE BOOKS Ancient Near East Monographs
DEUTERONOMY–KINGS AS EMERGING AUTHORITATIVE BOOKS Ancient Near East Monographs General Editors Ehud Ben Zvi Roxana Flammini Editorial Board Reinhard Achenbach Esther J. Hamori Steven W. Holloway René Krüger Alan Lenzi Steven L. McKenzie Martti Nissinen Graciela Gestoso Singer Juan Manuel Tebes Number 6 DEUTERONOMY–KINGS AS EMERGING AUTHORITATIVE BOOKS A CONVERSATION Edited by Diana V. Edelman Society of Biblical Literature Atlanta Copyright © 2014 by the Society of Biblical Literature All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Offi ce, Society of Biblical Literature, 825 Houston Mill Road, Atlanta, GA 30329 USA. Library of Congress Control Number: 2014931428 Th e Ancient Near East Monographs/Monografi as Sobre El Antiguo Cercano Oriente series is published jointly by the Society of Biblical Literature and the Universidad Católica Argentina Facultad de Ciencias Sociales, Políticas y de la Comunicación, Centro de Estu- dios de Historia del Antiguo Oriente. For further information, see: http://www.sbl-site.org/publications/Books_ANEmonographs.aspx http://www.uca.edu.ar/cehao Printed on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence. To the memory of my father, Arthur T. Vikander, who was so proud of my scholarly pursuits and accomplishments. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved. -
2 KINGS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza
2 KINGS Editorial Consultants Athalya Brenner-Idan Elisabeth Schüssler Fiorenza Editorial Board Mary Ann Beavis Carol J. Dempsey Gina Hens-Piazza Amy-Jill Levine Linda M. Maloney Ahida Pilarski Sarah J. Tanzer Lauress Wilkins Lawrence WISDOM COMMENTARY Volume 12 2 Kings Song-Mi Suzie Park Ahida Calderón Pilarski Volume Editor Barbara E. Reid, OP General Editor A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Scripture texts in this work are taken from the New Revised Standard Version Bible, © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. © 2019 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever, except brief quotations in reviews, without written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, MN 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Names: Park, Song-Mi Suzie, author. Title: 2 Kings / Song-Mi Suzie Park ; Ahida Calderón Pilarski, volume editor ; Barbara E. Reid, OP, general editor. Other titles: Second Kings Description: Collegeville : Liturgical Press, 2019. | Series: Wisdom commentary ; Volume 12 | “A Michael Glazier book.” | Includes bibliographical references and index. Identifiers: LCCN 2019019581 (print) | LCCN 2019022046 (ebook) | ISBN -
The Hebrew Bible As Crisis Literature
The Hebrew Bible as Crisis Literature THOMAS RÖMER 1. Introduction If one wanted to describe the content of the Hebrew Bible with a single slogan the expression “crisis literature” would be a fitting term for a major part of the writings that constitute this collection. Many texts of different literary genres, like narratives, prophetic oracles, psalms, and lamentations construct the destruction of Jerusalem and the “Babylonian Exile” as the major caesura of the history of Israel and Judah but also as the starting point of a new beginning. On the historical level it can indeed be claimed that the events of 597 and 587 BCE were in a certain way the starting point for the rise of Judaism since they brought the traditional Judean religion to an end. And as we will see this Judaism is at the beginning above all a the- ological construction of members of the Babylonian Golah. They used the Babylonian exile as a new origin myth for legitimating the “true Israel”. It has been objected from time to time that the so-called “crisis” of 597 and 587 is more an invention of biblical scholars than a historical reality and that the deportations that took place in 701 during the siege of Jerusa- lem by the Assyrians were more important and had greater economical consequences than the events of 597 and 587.1 It may be true that the mod- ern scholar’s focus on the fall of Jerusalem is partially the result of the Bible’s construction of history, which leads sometimes to neglect impor- tant events and changes in the North (Samaria) during the Assyrian, Baby- lonian and Persian periods. -
Abraham, What Kind of an Ancestor Is He ? a New Look at Biblical Traditions
A. de Pury, Abraham. A New Look 1 Abraham, what kind of an ancestor is he ? A new look at Biblical traditions As we all know — be we Muslims, Christians, or Jews — Abraham is a much loved, much coveted, much invoked, and therefore perhaps disputed ancestor1. Our respective traditions are well known to us, even the traditions of the families of faith to which we do not belong. We know, for instance, that for Muslims2, Ibrahim (who says: aslamtu li-rabbi l-‘alamin (Sur 2,31)) is held to be the first Muslim in history, and that in Mecca the pilgrim is the guest of Ibrahim and Isma'il even more so than he is of Muhammad. Ibrahim is held in such high esteem, that in the medieval Bâb el Khalîl of Jerusalem, the gate that opens the road to Hebron, an Islamic inscription of the shahada allows the confession of Muhammad as the rasûl'Allah to be replaced by the words : ’ashhadu ’an Ibrahim khalîl-’allah3. We know that for the first Christians4 as well as for many Jewish proselytes, Abraham came to be the human father par excellence, the “father of faith” and the “father in faith” : having accepted the call of God, Abraham became the model of the convert, the model of the believer (l Macc 2,50-52; James 2,21-23), and, being himself justified by faith rather than by his own righteousness or obedience (Rom 4,1-5), Abraham becomes the “father” of all believers, whether they be his physical descendents or not, whether they follow or not the law of Moses, and even, at the limit, whether they be righteous or sinners. -
Notes on Ruth 202 1 Edition Dr
Notes on Ruth 202 1 Edition Dr. Thomas L. Constable TITLE This book received its title in honor of the heroine of the story. One writer argued that "Naomi" is the main character in the plot, "Boaz" is the main character in the dialogue, and "Obed" is the main character in the purpose of the book.1 The name "Ruth" may mean "friendship," "comfort," or "refreshment." It appears to have been Moabite and not Hebrew, originally, though its etymological derivation is uncertain.2 Another writer suggested it may derive from the Hebrew root rwh, meaning "to soak, irrigate, refresh."3 After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews, and later among Christians. The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions. DATE AND WRITER It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron, in 1011 B.C., since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.4 This statement reflects ancient Jewish tradition. If Samuel, or someone who lived about the same time as Samuel, wrote the book, the final genealogy must have been added much later—perhaps during the reign of David or Solomon. Modern critical scholars tend to prefer a much later date, on the basis of their theories concerning the date of the writing 1Daniel I. -
Title: Ruth's Redeemer Passage: Ruth 3:1-18 Introduction: Romans 15:4 for Whatever Was Written in Former Days Was Written for Ou
Title: Ruth's Redeemer Passage: Ruth 3:1-18 Introduction: Romans 15:4 For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. 2 Timothy 3:16-17 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. - the value of all Scripture (including Old Testament) is deep and lasting (written for your instruction, to provide encouragement and have hope). True hope comes only from the God of all hope. Psalms 46:1 God is our refuge and strength, a very present help in trouble. Context of Passage: Chapter 1: Naomi's sense of hopelessness and bitterness Ruth 1:20 She said to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me.- Chapter 2: Mercy of God breaks through even for Naomi to see it Ruth 2:20 And Naomi said to her daughter-in-law, “May he be blessed by the LORD, whose kindness has not forsaken the living or the dead!” Naomi also said to her, “The man is a close relative of ours, one of our redeemers.” Key lesson: in the midst of struggle, fresh hope can be taken out of God's mercy through blessings in His time. Overview: I. Naomi's plan (v. 1-5) II. Ruth's proposal (v. 6-9) III. Boaz's promise (v. -
Micah 7:1-10 (GW) 1 Poor Me! I Am Like Those Gathering Summer Fruit, Like Those Picking Grapes
Micah 7:1-10 (GW) 1 Poor me! I am like those gathering summer fruit, like those picking grapes. But there aren't any grapes to eat or any ripened figs that I crave. 2 Faithful people are gone from the earth, and no one is decent. All people lie in ambush to commit murder. They trap each other with nets. 3 Their hands are skilled in doing evil. Officials ask for gifts. Judges accept bribes. Powerful people dictate what they want. So they scheme together. 4 The best of them is like a briar. The most decent person is sharper than thornbushes. The day you thought you would be punished has come. Now is the time you will be confused. 5 Don't trust your neighbors. Don't have confidence in {your} friends. Keep your mouth shut even when a woman is lying in your arms. 6 A son treats his father with contempt. A daughter rebels against her mother. A daughter-in-law rebels against her mother-in-law. People's enemies are the members of their own families. 7 I will look to the LORD. I will wait for God to save me. I will wait for my God to listen to me. 8 Don't laugh at me, my enemies. Although I've fallen, I will get up. Although I sit in the dark, the LORD is my light. 9 I have sinned against the LORD. So I will endure his fury until he takes up my cause and wins my case. He will bring me into the light, and I will see his victory. -
A Study of the Book of Ruth
A Study of the Book of Ruth by Becky J. Case & Allyson M. Barrante For: Crux Bible Study Leaders Crux Bible Study is a Geneva College Community Bible Study Sponsored by the Staff of The Coalition for Christian Outreach and “The Call” Fall 2004 Dear Crux Bible Study Leaders, Welcome to the study of the book of Ruth. It’s with great excitement and eager expectation that we begin this study. This beautiful and eloquently written story is packed with truth about God and His workings in the ordinary circumstances of life. Our prayer is that as you dig into the Scriptures with a group of peers here at Geneva College that your lives will be transformed in new ways. Our hope is that this guide will be a helpful resource to you, and aid in developing your gifts as a small group leader while giving a clearer picture of the Word to students in your study. A few thoughts as you begin this journey: The Crux Bible study guide has been designed to be just that: a guide. Our desire is for you to develop it further, make changes that adapt it to your group, and make choices about how to use the questions we’ve developed. The last thing this guide has been prepared for is to make the job of the small group leader “easy”. Rather, it has been made to help create informed leaders. The book of Ruth is a beautiful story, and probably one you may have heard in Sunday School as a child. While we admire the creativity of our God to reveal himself through a variety of means, we must be careful to remember it is far more than an eloquently written love drama.