Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200-539 B.C.E." Lawrence J
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Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Liberty University Digital Commons Liberty University DigitalCommons@Liberty University Liberty Baptist Theological Seminary and Graduate Faculty Publications and Presentations School 1992 Structure and Meaning in Lamentations Homer Heater Liberty University, [email protected] Follow this and additional works at: http://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Heater, Homer, "Structure and Meaning in Lamentations" (1992). Faculty Publications and Presentations. Paper 283. http://digitalcommons.liberty.edu/lts_fac_pubs/283 This Article is brought to you for free and open access by the Liberty Baptist Theological Seminary and Graduate School at DigitalCommons@Liberty University. It has been accepted for inclusion in Faculty Publications and Presentations by an authorized administrator of DigitalCommons@Liberty University. For more information, please contact [email protected]. Structure and Meaning in Lamentations Homer Heater, Jr. Professor of Bible Exposition Dallas Theological Seminary, Dallas, Texas Lamentations is perhaps the best example in the Bible of a com bination of divine inspiration and human artistic ability. The depth of pathos as the writer probed the suffering of Zion and his own suf fering is unprecedented. Each chapter is an entity in itself, a com plete poem.1 The most obvious literary device utilized by the poet is the acrostic; that is, poems are built around the letters of the alpha bet. -
2 Kings Chapter 8
2 Kings Chapter 8 Verses 1-6: The Lord brought “famine” to punish Israel’s sin. But in His mercy, He spared the Shunammite woman who had been kind to Elisha (4:8-37). Based on the details given (“went forth to cry … for her house and for her land”), she was probably now a widow. King Jehoram administered justice and kindness, unlike King Ahab in a similar situation (1 Kings 21:1-16). 2 Kings 8:1 "Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years." “A famine … seven years”: Seven-year famines were known in the ancient Near East (Gen. 41:29-32). Since the Shunammite woman would have been only a resident alien in a foreign land, her return within 7 years may have aided her legal claim to her property (Exodus 21:2; 23:10-11; Lev. 25:1-7; Deut. 15:1-6). This Shunammite woman had befriended Elisha on several occasions. He had prayed, and God had brought her son back to life on one occasion. He knew the 7 year famine that would come upon the land. He went to his friend, and told her to take her family out of the land before the famine begins. The famine in Egypt, at the time of Joseph, had been for 7 years as well. It seems, a severe famine lasts 7 years. -
Josephus As Political Philosopher: His Concept of Kingship
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2017 Josephus As Political Philosopher: His Concept Of Kingship Jacob Douglas Feeley University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Jewish Studies Commons Recommended Citation Feeley, Jacob Douglas, "Josephus As Political Philosopher: His Concept Of Kingship" (2017). Publicly Accessible Penn Dissertations. 2276. https://repository.upenn.edu/edissertations/2276 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2276 For more information, please contact [email protected]. Josephus As Political Philosopher: His Concept Of Kingship Abstract Scholars who have discussed Josephus’ political philosophy have largely focused on his concepts of aristokratia or theokratia. In general, they have ignored his concept of kingship. Those that have commented on it tend to dismiss Josephus as anti-monarchical and ascribe this to the biblical anti- monarchical tradition. To date, Josephus’ concept of kingship has not been treated as a significant component of his political philosophy. Through a close reading of Josephus’ longest text, the Jewish Antiquities, a historical work that provides extensive accounts of kings and kingship, I show that Josephus had a fully developed theory of monarchical government that drew on biblical and Greco- Roman models of kingship. Josephus held that ideal kingship was the responsible use of the personal power of one individual to advance the interests of the governed and maintain his and his subjects’ loyalty to Yahweh. The king relied primarily on a standard array of classical virtues to preserve social order in the kingdom, protect it from external threats, maintain his subjects’ quality of life, and provide them with a model for proper moral conduct. -
Samuel D Giere Phd Thesis
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by St Andrews Research Repository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’S COLLEGE UNIVERSITY OF ST ANDREWS ABSTRACT ABSTRACT This thesis is an unconventional history of the interpretation of Day One, Genesis 1.1-5, in Hebrew and Greek texts up to c. 200 CE. Using the concept of ‘intertextuality’ as developed by Kristeva, Derrida, and others, the method for this historical exploration looks at the dynamic interteconnectedness of texts. The results reach beyond deliberate exegetical and eisegetical interpretations of Day One to include intertextual, and therefore not necessarily deliberate, connections between texts. The purpose of the study is to gain a glimpse into the textual possibilities available to the ancient reader / interpreter. Central to the method employed is the identification of the intertexts of Day One. -
09,David's Victories and Officers.Pdf
II Samuel 8:1-18 Lesson #9, David‟s victories and officers The Israelites were surrounded by powerful enemies who had a special hatred of their nation. David, like the Messiah after him must destroy all of his and his people‟s enemies (Lk 20:43). II Samuel 8 tells us of victorious wars against the Philistines, against Moab, against Zobah, against Syria, against Amalek, and against Edom. All these successful conquests are explained in this way: „The Lord gave victory to David wherever he went (II Samuel 8:6,14).1 8:1-14, These verses outline the expansion of David‟s kingdom under the hand of the Lord (v:6,14). Israel‟s major enemies were all defeated as David‟s kingdom extended N, S, E, and W. See I Chronicles 18:1-13. This conquering before the event of chap. 7 (see 7:1) MacArthur Study Bible II Sam 8:1, Now after this it came about that David [1.] v:1, chief city. According to I Chr 18:1, defeated the Philistines and subdued them; and What was probably the chief city of the David took control of the chief city (Metheg Philistines? Ammah) from the hand of the Philistines. 2 He defeated Moab, and measured them with the [2.] v:2, Find Moab on your map, page #4 line, making them lie down on the ground; and he and write a description of it‟s location measured two lines to put to death and one full line to keep alive. And the Moabites became servants to David, bringing tribute. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
Baasha of Ammon
Baasha of Ammon GARY A. RENDSBURG Cornell University 1lVD'i' 'Xtl1' i1'1::J' i"'~ 1,T The identification of the members of the western coalition who fought Shal maneser HI at the battle of Qarqar has engaged Assyriologists since the 19th century. Among the more elusive members of the alliance has been Ba-J-sa miir 1 Ru-bu-bi .KUR A-ma-na-a-a, listed in the Monolith Inscription, column II, line 95. The majority view holds that the toponym A-ma-na-a-a refers to Ammon. the small state located in Transjordan = biblical cammon (Gen. 19:38, etc.). This iden tification ,:>riginated among late 19th and early 20th century scholars,2 is repeated in more recent works,3 and appears in standard translations.4 The ~llinority view was first offered by E. Forrer,S who identified the word with Amana, the mountainous region of southern Syria, more specifically the It is my pleasure to thank Peter Machinist and Samuel M. Paley whose helpful suggestions I have incorporated into this article. 1. For the original, see H. C. Rawlinson, The Cuneiform Inscriptions of Western Asia (London, 1870),3: pliltes 7-8. 2. F. Delitzsch, Wo lag das Paradies ? (Leipzig, 1881),294; F. Hommel. Geschichte Babylolliells und Assyriells (Berlin, 1885), 609; C. P. Tiele, Babylollisch·assyrische Geschichte (Gotha, 1886). 201; E. Schrader. Sammlung von assyrischen und babylonischen Textell (Berlin, (889), I: 173; R. W. Rogers, A History of Babylollia and Assyria (New York, 1901),77; H. Winckler, The History of Babylonia and Assyria (New York, 1907),220; A. -
2210 Bc 2200 Bc 2190 Bc 2180 Bc 2170 Bc 2160 Bc 2150 Bc 2140 Bc 2130 Bc 2120 Bc 2110 Bc 2100 Bc 2090 Bc
2210 BC 2200 BC 2190 BC 2180 BC 2170 BC 2160 BC 2150 BC 2140 BC 2130 BC 2120 BC 2110 BC 2100 BC 2090 BC Fertile Crescent Igigi (2) Ur-Nammu Shulgi 2192-2190BC Dudu (20) Shar-kali-sharri Shu-Turul (14) 3rd Kingdom of 2112-2095BC (17) 2094-2047BC (47) 2189-2169BC 2217-2193BC (24) 2168-2154BC Ur 2112-2004BC Kingdom Of Akkad 2234-2154BC ( ) (2) Nanijum, Imi, Elulu Imta (3) 2117-2115BC 2190-2189BC (1) Ibranum (1) 2180-2177BC Inimabakesh (5) Ibate (3) Kurum (1) 2127-2124BC 2113-2112BC Inkishu (6) Shulme (6) 2153-2148BC Iarlagab (15) 2121-2120BC Puzur-Sin (7) Iarlaganda ( )(7) Kingdom Of Gutium 2177-2171BC 2165-2159BC 2142-2127BC 2110-2103BC 2103-2096BC (7) 2096-2089BC 2180-2089BC Nikillagah (6) Elulumesh (5) Igeshaush (6) 2171-2165BC 2159-2153BC 2148-2142BC Iarlagash (3) Irarum (2) Hablum (2) 2124-2121BC 2115-2113BC 2112-2110BC ( ) (3) Cainan 2610-2150BC (460 years) 2120-2117BC Shelah 2480-2047BC (403 years) Eber 2450-2020BC (430 years) Peleg 2416-2177BC (209 years) Reu 2386-2147BC (207 years) Serug 2354-2124BC (200 years) Nahor 2324-2176BC (199 years) Terah 2295-2090BC (205 years) Abraham 2165-1990BC (175) Genesis (Moses) 1)Neferkare, 2)Neferkare Neby, Neferkamin Anu (2) 3)Djedkare Shemay, 4)Neferkare 2169-2167BC 1)Meryhathor, 2)Neferkare, 3)Wahkare Achthoes III, 4)Marykare, 5)............. (All Dates Unknown) Khendu, 5)Meryenhor, 6)Neferkamin, Kakare Ibi (4) 7)Nykare, 8)Neferkare Tereru, 2167-2163 9)Neferkahor Neferkare (2) 10TH Dynasty (90) 2130-2040BC Merenre Antyemsaf II (All Dates Unknown) 2163-2161BC 1)Meryibre Achthoes I, 2)............., 3)Neferkare, 2184-2183BC (1) 4)Meryibre Achthoes II, 5)Setut, 6)............., Menkare Nitocris Neferkauhor (1) Wadjkare Pepysonbe 7)Mery-........, 8)Shed-........, 9)............., 2183-2181BC (2) 2161-2160BC Inyotef II (-1) 2173-2169BC (4) 10)............., 11)............., 12)User...... -
King David's Double Recognition at Hebron According to Josephus
RCatT XXXI/2 (2006) 269-281 © Facultat de Teologia de Catalunya KING DAVID’S DOUBLE RECOGNITION AT HEBRON ACCORDING TO JOSEPHUS Christopher BEGG 1. Introduction 2 Sam 5,1-3 and 1 Chr 11,1-3 tell a largely similar story of David’s recogni- tion as king by a group of Israelites at Hebron. Whereas this is the only such happening in Samuel, the Chronicler goes on, after an extended interlude (11,4– 12,22) dealing with other matters,1 to relate a similar such happening in 12,23- 40. Josephus too, in his Antiquitates judaicae (hereafter Ant. 7.53-60)2 narrates a two-stage pan-Israelite acclamation of David’s kingship at Hebron. In contrast to the Chronicler, however, the historian recounts the two moments of the king’s recognition back-to-back, just as his presentation of both moments evidences numerous differences vis-à-vis the biblical account(s). In this essay then I wish to focus on the Josephan version of David’s encounters with the Israelites who come to him at Hebron. More specifically, my study will address several wider questions: (1) In recounting the initial Hebron happening did Josephus draw on both (slightly different) accounts in 2 Sam 5,1-3 and 1 Chr 11,1-3 or rather did he limit himself to one of these to the exclusion of the other? (2) Can anything be ascertained about the text-form(s) of 2 Sam 5,1-3 and/or 1 Chr 11,1-3; 12,23- 40 used by Josephus? And (3) What sort of rewriting techniques has Josephus 1. -
Jos 21:4,10; 1Ch 6:2,3; 23:13. Marriage of Ex 6:23. Children of Ex 6:23,25; 1Ch 6:3; 24:1,2
NAVE'S TOPICAL BIBLE BY ORVILLE J. NAVE A AARON Lineage of Ex 6:16-20; Jos 21:4,10; 1Ch 6:2,3; 23:13. Marriage of Ex 6:23. Children of Ex 6:23,25; 1Ch 6:3; 24:1,2. Descendants of Ex 6:23,25; 1Ch 6:3-15,50-53; 24. Meets, Moses in the wilderness and is made spokesman for Moses Ex 4:14-16,27-31; 7:1,2. Inspiration of Ex 12:1; Le 10:8; 11:1; 13:1; 15:1; Nu 2:1; 4:1,17; 18:1; 19:1; 20:12. Commissioned as a deliverer of Israel Ex 6:13,26,27; Jos 24:5; 1Sa 12:8; Ps 77:20; 105:26; Mic 6:4. Summoned to Sinai with Nadab, Abihu, and seventy elders Ex 19:24; 24:1,9,10. Priesthood of Ex 28:1; 29:9; Nu 17; 18:1; Ps 99:6; Heb 5:4. Consecration of, to the priesthood Ex 28; 29; Le 8. Enters upon the priestly office Le 9. Descendants of, ordained priests forever Ex 28:40-43; 29:9; Nu 3:3; 18:1; 1Ch 23:13; 2Ch 26:18. Judges Israel in the absence of Moses Ex 24:14. Makes the golden calf Ex 32; Ac 7:40; De 9:20,21. Rod of, buds Nu 17; Heb 9:4. Preserved Nu 17; Heb 9:4. Murmured against, by the people Ex 5:20,21; 16:2-10; Nu 14:2-5,10; 16:3-11,41; 20:2; Ps 106:16. -
A Good Shepherd Sacred Story Huldah
A Good Shepherd Sacred Story Huldah Adapted by: Brenda J. Stobbe _._ .. __ .- -.~ ~~""- Illustrations by: Jennifer Schoenberg & Tiffany DeGraaf Activity Sheets and Art Editing by: Tiffany DeGraaf Good Shepherd, Inc®. 2000 Good Shepherd, a Registered Trademark of Good Shepherd, Inc. All Rights Reserved Printed in the U.S.A. HULDAH .... MA TERIALS -medium wicker basket to hold: -wooden Josiah figure -wooden Huldah figure -wooden Hilkiah figure -wooden Shapan figure -wooden Achbor figure -wooden Ahikiam figure -wooden Asaiah figure Josiah Huldah H i l k i a h Achbor Asaiah 2 Shapan Ahikia m HULDAH ... 2 CHRONICLES 34:1-28, 2 KINGS 22 1-20 ACTIONS 'VORDS After speaking, stand and get the story Watch carefully where I go to get this basket from the shelf and return to the story so you will know where to find it if circle. you choose to make this your work today or another day. Allow 10-15 seconds of silence as you All the words to this story are inside of Reverently touch one or more of the me. Will you please make silence with wooden figures to center yourself and me so I can find all the words to this the children. story? The people of God had many kings who Hold out your right hand as you speak of ruled them. Some of the kings were good kings and your left hand as you very good. Other kings were not very speak of bad kings. good. Some of them were very bad kings. Place Josiah to one side of the One of the really good kings was a man storytell ing area named Josiah. -
THROUGH the BIBLE STUDY 2 KINGS 22-25 With
THROUGH THE BIBLE STUDY 2 KINGS 22-25 With Solomon’s son, Rehoboam, the Hebrew kingdom split… The northern ten tribes formed the nation, Israel… the southern two tribes took the name of the prominent tribe, Judah. The period of the Divided Kingdom lasted 350 years. During this time, 20 kings ruled over Judah. Only 8 were righteous. Israel fared worse - 19 kings reined and they all were skunks… 19 idolaters. And God’s judgment came upon Israel about 130 years before it fell upon Judah. God was patient with both kingdoms, but God’s patience has limits. Eventually sin must be judged. Judgment day occurs for all men! For Israel judgment came at the hands of the Assyrians. In 722 BC, Israel’s capitol of Samaria was sacked, and the northern 10 tribes were scattered. We studied last week how God delivered King Hezekiah and Judah from Assyria… For Judah, God’s instrument of judgment will be Babylon. And Judah first felt their fury in 605 BC. The Babylonians took the Jews captive to Babylon. They were deported in three waves – 605, 597, 586 BC. The final blow came in the summer of 586 - Jerusalem was sacked, and the temple destroyed. Tonight, we’re going to look at the final half-century - and last five kings - of the southern kingdom of Judah. You’ll leave an hour older and 55 years wiser. !1 Chapters 22-23 describe the reign of one of Judah’s best kings, Josiah. “Josiah was 8 years old when he became king, and he reigned 31 years in Jerusalem.