DOCSLIB.ORG

Azariah, King of Judah

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Azariah, King of Judah 169 Azariah 170 34 : 8). Shaphan plays a prominent role in bringing 3. The Danite to the attention of King Josiah the law scroll found Azarel is also the name of a commander of the Dan- in the temple. The name may mean “YHWH has ites in the Chronicler’s listing of David’s military shown himself to be noble” or “YHWH has set officers (1 Chr 27 : 22). apart.” A seal of unknown provenance, dated to the 7th century BCE bears the name Azaliah, son of Me- 4. The Priest shullam. Azarel the son of Ahzai is the father of Amashsai Bibliography: ■ Avigad, N., “On the Identification of Per- and a priestly functionary who came to live in Jeru- sons Mentioned in Hebrew Epigraphic Sources,” Eretz-Israel salem after the exile (Neh 11 : 13). 19 (1987) 237, no. 5. ■ Noth, M., Die israelitischen Personen- namen (BWANT 46; Hildesheim 1980 [= Stuttgart 11928]). 5. The Musician [Esp. 193–94] One of the musicians who ascended the wall of Je- Pauline A. Viviano rusalem when it was dedicated by Ezra the Scribe (Neh 12 : 36). He is perhaps to be identified with Azaniah Azarel (4) the son of Ahzai, the priest (Neh 11 : 13). Azaniah (MT A˘zanyâ) is the father of Jeshua, one of 6. Descendant of Binnui the Levites who, with the officials and priests, sign Azarel is also a descendant of Binnui/Bannui (Ezra the “sealed document” appended to Ezra’s peniten- 10 : 44). He was one of the people who, at the behest tial prayer (Neh 10 : 10 [ET 10 : 9]; cf. 12 : 8). of Ezra the Scribe, sent away their foreign wives G. Brooke Lester and children in order to keep the community ethni- cally pure. Azarel R. Mark Shipp The name Azarel (MT A˘zare¯ l) designates six per- sons in the Bible (Ezra 10 : 41, Neh 11 : 13, 12 : 36, Azariah 1 Chr 12 : 7, 25 : 18, 27 : 22), although the LXX Azariah is a popular personal name, which means ερηλ σδριηλ transliterations vary widely: Ε , Ε , - “YHWH has helped.” ιηλ, Ααρια, Ααραηλ and several other variants. Azarel probably means “God has helped,” although 1. Son of Zadok this has been disputed. It has sometimes been con- Azariah, son of Zadok, heads the list of high offi- fused with Uzziel (“God is my strength”), hence the cials of Solomon in 1 Kgs 4: 2–6. He is characterized LXX renderings in two passages ιηλ, and Adriel as “the priest.” Within its literary setting, the allo- or Adarel (“flock of God,” or the like), which may be cation of the first spot in the list to him communi- Aramaic equivalents of Azarel, according to Gray. cates a contrast between the Solomonic and the Da- Outside of the HB, Azarel occurs in two seals, one vidic periods (as well as, between Solomon and of uncertain provenance and the other from Tell David), for military officers are consistently pre- Beit Mirsim. sented at the head of the lists associated with the Bibliography: ■ Davies, G., Ancient Hebrew Inscriptions (Cam- reign of the latter (cf. 2 Sam 8 : 16–18; 20 : 23–26; bridge 1991). [Esp. 142, 211] ■ Fowler, J. D., Theophoric Per- and note even within the Solomonic list, the se- sonal Names in Ancient Hebrew (JSOT Supplement Series 49; quence “Benaiah son of Jehoiada was in command Sheffield 1988). [Esp. 106, 355] ■ Gray, G. B., Studies in He- of the army; Zadok and Abiathar were priests” in brew Proper Names (London 1896). [Esp. 266] 1 Kgs 4 : 4). This Azariah might have been identified with Azariah “6. Son of Ahimaaz” (see below) by 1. Supporter of David Persian period literati. Whether the Solomonic list Azarel was one of the Korahites who came to ally as a whole or sections thereof are only literary/ideo- themselves with David while he was a mercenary logical creations or go back to official registers is in Ziklag, where David was headquartered when he still debated. faced the hostility of Saul (1 Chr 12 : 7 [ET 12 : 6]; cf. 12 : 1; cf. 1 Sam 27–30). LXXBS = ρ(ε)ιηλ, suggest- 2. Son of Nathan ing the possibility that Azriel and not Azarel is orig- Azariah, son of Nathan (1 Kgs 4 : 5), is another offi- ελιηλ AN inal (but note in LXX ). cial in the list of main officials of Solomon. He is Bibliography: ■ Knoppers, G., I Chronicles 10–29 (Anchor Bi- described as being over the prefects (nisøsøa¯ bîm) of the ble 12A; New York 2004). [Esp. 558] 12 districts (cf. 1 Kgs 4 : 7). 2. The Levite 3. King of Judah Azarel is mentioned as the head of the 11th division A report about the reign of King Azariah(u) of Ju- of Levitical musicians David appointed for the ser- dah appears in 2 Kgs 15 : 1–7, though the king is vice of the temple (1 Chr 25 : 18). referred to also in 2 Kgs 14 : 21; 15 : 8, 13, 17, 23, 171 Azariah 172 27, 30, 32, 34 (in vv. 13, 30, 32, 34 he is named Sheshan, in which this Azariah is mentioned, is of Uzziah[u]). A much larger account of his reign is singular theological significance in 1 Chronicles, be- present in 2 Chr 26 : 1–23 (cf. also 27 : 2) where he cause the message it conveys concerning “mixed” is consistently named Uzziahu. He is called Uz- marriage. The long list of Sheshan’s descendants ziah(u) in Isa 1 : 1; 6 : 1; Hos 1 : 1; Amos 1 :1; Zech here communicates to the intended readers that 14 : 5. The report about Isaiah’s vision in Isa 6 : 1 Sheshan’s decision to give his daughter to his Egyp- dates the latter to the year in Uzziah died. The text tian slave Jarha was not only appropriate in in Zech 14 : 5 refers to a memory of a mighty earth- YHWH’s sight, but also encountered divine bless- quake during his reign (cf. Amos 1 : 1). Signifi- ing. Although the circumstances of the case are par- cantly, this earthquake is mentioned neither in ticular (Sheshan “had no sons, only daughters”), 2 Kings nor in 2 Chronicles. Historically, Uzziah’s there is a clear contrast between the position adopted by Sheshan, and by implication YHWH reign was contemporaneous with that of Jeroboam and the author of 1 Chronicles, and that advocated II of Israel, the last stable and prosperous period of in Ezra-Nehemiah. (These issues are most relevant the northern kingdom, and the beginning of Assyr- to the question of separate authorship of Ezra-Ne- ian campaigns to the southern Levant that would hemiah and 1 Chronicles). eventually lead to Assyrian domination of the entire area. Uzziah was probably an ally of Jeroboam II 6. Son of Ahimaaz and both adopted a positive attitude towards As- Azariah is mentioned as son of Ahimaaz and father syria. Neither 2 Kings nor 2 Chronicles, however, re- of Johanan in the priestly list construed by 1 Chr late these matters. 2 Kings reports that he was 5 : 27–41. If as Knoppers and many others propose, crowned by “the people of Judah,” following the the brief report associated with (another) Azariah assassination of his father Amaziah and that he re- in 1 Chr 5 : 36 (ET 6 : 9) referred originally to this built Elath and restored it to Judah (2 Kgs 14 : 21), Azariah, then at that stage of the text he would but in the main focuses on its pious character and have been identified with the priest in the temple the skin disease that affected him alone among all that Solomon built (cf. Azariah “1. Son of Zadok”). kings of Judah or Israel. 2 Chronicles devotes much 1 Chronicles, however, characterizes this Azariah as space to the characterization of Uzziah as a the grandson of Zadok. builder – both of/in urban centers and country- Bibliography: ■ Knoppers, G. N., I Chronicles 1–9 (Anchor side – and as conqueror who strengthened the Bible 12; New York 2004). army, while he was pious; but also as the king who attempted to usurp the proper roles of the priests 7. Son of Johanan and thus was punished. Although monarchic pe- Azariah appears as father of Amariah, son of Jo- riod priests as a whole are constructed as subservi- hanan and grandson of Azariah 6 (“Son of Ahi- ent of the king not only in 2 Kings but to an even maaz,” see above) in the priestly list construed by larger extent in 2 Chronicles, the report in 2 Chr 1 Chr 5 : 27–41. In the present form of this text, he 26 : 16–23 shapes in the latter a sense of boundaries is characterized as the priest in the temple that Sol- that must not be trespassed. The roles of two fig- omon built, even if he is explicitly presented as the ures that played prophetic roles during his reign great-great-grandson of Zadok (5 : 36 [ET 6 : 10]). (Zechariah and Azariah cf. “14. High Priest under Verses 27–41 expand the list of priests during the Uzziah” [see below]) are particularly highlighted Solomonic period to include four generations. Ex- in 2 Chronicles. pansions and contractions of genealogical time in 1 Chronicles reflect and communicate the relative Bibliography: ■ Beentjes, P. C., “‘They saw that his fore- theological importance assigned to different peri- head was leprous’ (2 Chr 26 : 20),” in Purity and Holiness (eds. ods. M. J. H. M. Poorthuis/J. Schwartz; Leiden/Boston 2000) 61– 72. ■ Bianchi, F./G. Rossoni, “L’armée d’Ozias (2 Ch 8.
Load more

Recommended publications
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • The Prophet Jeremiah As Theological Symbol in the Book of Jeremiahâ•Š
    Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://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 Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah.
    [Show full text]
  • 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.
    [Show full text]
  • Most Common Jewish First Names in Israel Edwin D
    Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names.
    [Show full text]
  • Unpacking the Book #12The Tabernacle
    The W.E.L.L. Stoneybrooke Christian Schools Sherry L. Worel www.sherryworel.com 2012.UTB.12 Unpacking the Book #12The Tabernacle I. An overview There are nearly 470 verses in our bible used to describe the form and furnishings of the Tabernacle and Temple. The bible gives a very specific plan for the building of the tabernacle. However, the temple is not outlined in detail. I Chron. 28:11‐19 does seem to indicate that the Lord gave David some sort of plan or model. The tabernacle was an ornate tent shrine that served the people of Israel for approximately 200 years until it was replaced by Solomon’s temple. This temple served as God’s home for approximately 400 years until the Babylonians destroyed it in 586 BC. When the Israelites returned from Babylon, Zerubbabel over saw the rebuilding of a much inferior temple in 520 BC. This building was damaged and repaired many times until Herod built his “renovation” in 19 BC. The Roman General, Titus destroyed this temple in 70AD. II. The Tabernacle (The Tent of Meeting or Place of Dwelling) A. Consider the New Testament perspective: Hebrews 9:9‐11, 10:1, Col. 2:17 and Revelation 15:5, 21:3 B. Moses was given a model of this meeting house by God Himself (Ex. 25:40) C. The craftsmen Bezalel and Oholiab built this ornate tent. See Ex. 25‐27, 35‐40 for all the details. 1. There was a linen fence that formed an outer courtyard. In that courtyard were two furnishings: a.
    [Show full text]
  • Do You Know God Exists?
    GREAT EVENTS OF THE BIBLE -- THE BABYLONIAN CAPTIVITY OF JUDAH. Introduction: A. A Quick History Review: 1. About 1,095 B.C. Israel Became A Kingdom. 2. The first three kings of the United Kingdom: Saul, David, Solomon. a. During this time, enemies abounded; however Saul and David defeated most of them and brought peace to the nation. b. Solomon built the Temple and brought abundant wealth to the land. 3. The Kingdom split early in the days of Solomon’s foolish son, Rehoboam -- Jeroboam took the 10 northern tribes who became known as Israel; Rehoboam controlled the 2 southern tribes who were known as Judah. 4. Israel existed about 225 years; they went into Assyrian Captivity in 721 B.C. 5. Judah existed for another 135 years; the Temple was destroyed in 586 B.C. - - the people or Judah were taken into Babylonian Captivity. I. (Slide #2) Babylon’s Attacks Against Judah And Subsequent Captivity Of Judah. A. (Slide #3) Nebuchadnezzar’s First Attack Upon Jerusalem -- 606 B.C. 1. During the attack, the finest of the young men were taken to Babylon. 2. Daniel, along with his three friends, Shadrach, Meschach, and Abednego were taken into Captivity. a. Daniel remained in Captivity all through the 70 years! b. He was blessed by God in the Babylonian and in the Persia Empires. c. Jer. 32:31,32 “For this city has been to Me a provocation of My anger and My fury from the day that they built it, even to this day; so I will remove it from before My face 32because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger--they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem.” 1 B.
    [Show full text]
  • Daniel 1. Who Was Daniel? the Name the Name Daniel Occurs Twice In
    Daniel 1. Who was Daniel? The name The name Daniel occurs twice in the Book of Ezekiel. Ezek 14:14 says that even Noah, Daniel, and Job could not save a sinful country, but could only save themselves. Ezek 28:3 asks the king of Tyre, “are you wiser than Daniel?” In both cases, Daniel is regarded as a legendary wise and righteous man. The association with Noah and Job suggests that he lived a long time before Ezekiel. The protagonist of the Biblical Book of Daniel, however, is a younger contemporary of Ezekiel. It may be that he derived his name from the legendary hero, but he cannot be the same person. A figure called Dan’el is also known from texts found at Ugarit, in northern Syrian, dating to the second millennium BCE. He is the father of Aqhat, and is portrayed as judging the cause of the widow and the fatherless in the city gate. This story may help explain why the name Daniel is associated with wisdom and righteousness in the Hebrew Bible. The name means “God is my judge,” or “judge of God.” Daniel acquires a new identity, however, in the Book of Daniel. As found in the Hebrew Bible, the book consists of 12 chapters. The first six are stories about Daniel, who is portrayed as a youth deported from Jerusalem to Babylon, who rises to prominence at the Babylonian court. The second half of the book recounts a series of revelations that this Daniel received and were interpreted for him by an angel.
    [Show full text]
  • 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.
    [Show full text]
  • Holy Anointing Oil in the Bible
    Holy anointing oil in the bible Continue James 5:14 Are any of you sick? Then he must call upon the elders of the church, and they must pray over him, anointing him with oil in the name of the Lord; Mark 6:13 And they banished many demons and oiled many sick people and healed them. Jews 1:9 You loved righteousness and hated lawlessness; Therefore, God, Your God, anointed you with the oil of gladty over your comrades. Ruth 3:3 Wash yourself so, and anoint yourself and put on the best clothes, and go down to the floor threshing; but don't make yourself aware of the man until he has finished eating and drinking. Isaiah 61:1 The Spirit of the Lord is God upon me, because the Lord anointed me to bring good news to the guardian; He sent me to tie a broken heart, to proclaim freedom to prisoners and freedom to prisoners; Psalm 45:7 You loved righteousness and hated wickedness; Therefore God, Your God, anointed you with the oil of joy over your comrades. 1 John 2:27 As far as you are concerned, the anointing you have received from Him is in you, and you do not need anyone to teach you; but as His anointing teaches you about everything, and it is true and not a lie, and just as he taught you, you are in Him. Luke 10:34 and came up to him and bandaged his wounds, pouring oil and wine on them; and he put it on his beast, and brought him to the hotel and took care of him.
    [Show full text]
  • Jesus and the Jewish Roots of Mary a Book by Brant Pitre INTRODUCTION
    Jesus and the Jewish Roots of Mary A book by Brant Pitre INTRODUCTION THE NEW EVE THE NEW ARK CATHOLIC BELIEF INTRODUCTION WHERE DOES IT SAY THAT IN SCRIPTURE? LOOK THROUGH ANCIENT JEWISH EYES PERPETUAL VIRGINITY SINLESSNESS MOTHER OF GOD IDENTITY INTERCESSOR ASSUMPTION 1. ROOTED IN ANCIENT CHRISTIANITY INTRODUCTION 2. FLOWS FROM WHAT WE BELIEVE ABOUT JESUS ANCIENT CCC 487 3. CHRISTIAN BELIEFS – FROM OLD TESTAMENT TYPOLOGIES OF JESUS AND MARY PREFIGURE FULLFILLMENT BEGIN WITH JESUS JESUS IS THE NEW ADAM –THE LAST ADAM (St. Paul) THE NEW EVE Romans 5:17-19 1Cor 15: 45, 47 WHO IS THE NEW EVE? 1 ADAM & EVE – CREATED IN A STATE OF MORAL GOODNESS & THE NEW EVE IMMORTALITY ~ 2ND CREATION STORY – “She shall be called woman” ~ THE WOMAN Gn 2: 21-23 IN EDEN ~ THE WOMAN IS NOT CALLED EVE UNTIL AFTER THE FALL Gn 3:20 2 THE FALL Gn 3:16 Eve is not alone when she sins THE NEW EVE Neither acts in isolation They both sufFer the eFFects oF their choice Driven out oF Garden ~ THE WOMAN Childbirth painful IN EDEN Toil to eat LOOSE THE GIFT OF ORIGINAL GOODNESS & IMMORTALITY 3 THE SERPENT IS ALSO PUNISHED Gn 3:14-15 Spiritual Battle between offspring of woman and snake THE NEW EVE Humanity and the Devil and his angels Gn 4:1.7 ~ THE WOMAN IN EDEN FOUR PARTIES IN THE BATTLE IN GEN 3:15 1. The Serpent vs 2. The Woman 3. Serpent’s offspring vs 4. Woman’s offspring Strike the heel Strikes head BOTH SIDES APPEAR TO LOOSE • LATER JEWISH WRITING –THE SERPENT IS SATAN WISDOM 2:24 THE NEW EVE • SIN & DEATH ARE TRANSMITTED TO ALL DESCENDENTS SIRACH 25:24 ~ OUTSIDE THE • AROUND THE TIME OF JESUS ~ JEWISH BIBLE FOUNDATIONS ~ FOR WHAT WOULD BECOME DOC.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]