The Literary Logic Of 1 Kings 17 19
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In the twelfth year of Ahaz king of Judah, Hoshea the son of Elah became king of Israel in Samaria, and he reigned nine years. And he did evil in the sight of the LORD, but not as the kings of Israel who were before him.
Cook, S.L., \"Cosmos, Kabod, and Cherub: Ontological and Epistemological Hierarchy in Ezekiel,\" in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 179-97.
_____, \"Mythological Discourses in Ezekiel and Daniel and the Rise of Apocalypticism in Israel,\" in L.L. Grabbe and R.D. Haak, eds. Knowing the End from the Beginning: The Prophetic, the Apocalyptic and Their Relationships. JSPSup 46; London/NY: T & T Clark, 2003: 85-106.
Petersen, D.L., \"Creation in Ezekiel: Methodological Perspectives and Theological Perspectives,\" SBL Seminar Papers 1999. Atlanta: SBL, 1999: 490-500 and in S.L. Cook and C.L. Patton, eds. Ezekiel's Hierarchical World: Wrestling with a Tiered Reality. Atlanta: SBL, 2004: 169-78.
_____, \"Reconstructing Haggai's Jerusalem: Demographic and Sociological Considerations and the Search for an Adequate Methodological Point of Departure,\" in L.L. Grabbe and R. Haak, eds. \"Every City Shall be Forsaken\". JSOTSup 330; Sheffield: Sheffield Academic Press, 2001: 137-58.
Petersen, D., \"Zechariah 9--14: Methodological Reflections,\" in M.J. Boda and M.H. Floyd, eds. Bringing Out the Treasure: Inner Biblical Allusion in Zechariah 9--14. London: Sheffield Academic Press, 2003: 210-24.
Schart, A., \"Putting the Eschatological Visions of Zechariah in the Place: Malachi as a Hermeneutical Guide for the Last Section of the Book of the Twelve,\" in M.J. Boda and M.H. Floyd, eds. Bringing Out the Treasure: Inner Biblical Allusion in Zechariah 9--14. London: Sheffield Academic Press, 2003: 333-43.
That the Scriptures should be conceived of primarily as narrative gives them a particular role to play in shaping us as knowers. Scripture, when seen as story, emulates the epistemological process described within itself because in narratives, the narrator leads the reader by narrative logic.
The narrators of the gospels ensure that Jesus of Nazareth, the roundest character in the New Testament, surprises us in his response to the Syro-Phonecian woman (Mark 7:24-30), the one leper who returned (Luke 17:11-19), and the Samaritan at the well (John 4). While we could not have seen through the plot twists, nothing in the plots violated the narrative logic. Unlike syllogisms, narratives can retain an internal logical structure without telegraphing the exact conclusions.
Some considerations for the practice of biblical theology are manifest. First, if we are to know the cosmos in the way described in Scripture, then our epistemological priorities are derivative of two questions that Scripture implies: To whom should we be listening And then, are we embodying the instructions of our authorities so that we can come to know the things they are showing us
These omitted verses give us important information about the identity and capabilities of these characters. Hazael and Jehu, are both military men, they both have swords, and are expected to kill with them. Elisha may kill too, but as a killer of last resort. If we retain these verses, we open up a greater possibility of a political reading of the text, which already includes two kings, and two prophets.
Seeming to ignore the command to anoint the new kings, Elijah proceeds directly to Elisha, ploughing in the field. There is no forewarning of his arrival, Elijah abruptly arrives there and throws his mantle over him, enveloping him in such a way as to suggest a complete identity between the two men from that point onward. We know little about Elisha. He is probably a young man, as his parents are still alive and he is connected to them. He is farm worker, operating the twelfth plough, perhaps suggesting he was in last place (if we interpret this as the twelfth team with two oxen each).
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13. Chiastic patterns rightly discerned, as other literary features of scripture, are an integral part of the revelation of the Word of God, so recognising these patterns is not superimposing something artificial on the text, rather we are discovering features of the Word as the Lord has written it.
In 1066, Norman French armies invaded and conquered England under William I. This marks the end of the Anglo-Saxon hierarchy and the emergence of the Twelfth Century Renaissance (c. 1100-1200 CE). French chivalric romances--such as works by Chretien de Troyes--and French fables--such as the works of Marie de France and Jeun de Meun--spread in popularity. Abelard and other humanists produced great scholastic and theological works.
\"Neoclassical\" refers to the increased influence of Classical literature upon these centuries. The Neoclassical Period is also called the \"Enlightenment\" due to the increased reverence for logic and disdain for superstition. The period is marked by the rise of Deism, intellectual backlash against earlier Puritanism, and America's revolution against England.
I am aware that in Roman Catholic Bibles and Orthodox Bibles, the Old Testament has more books, and therefore more potential archaeological confirmations, . Because my focus has been on the Hebrew Bible, thus far I have not yet searched for such confirmations in those additional books, though I think there are probably some to be made there.
Ahab the Israelite is identified with complete certainly in the Kurkh Monolith of Shalmaneser III, king of Assyria, in his description of the battle of Qarqar. The inscription names the various kings who fought in the battle, and even when his name and kingdom are written according to an Assyrian accent, it is not hard to figure out who they meant.
Greeks, who took pride in their ethnicity, adopted Hellēn as their ancestor in their myths, which stretched back into time that was literally immemorial, that is, _completely_without_any_historical_record_, making him the grandson of a Titan, no less. This particular Titan, Prometheus by name, created mankind, stole fire from the gods, and gave it to humankind, for which he met with a most unfortunate punishment. Hellēn was also considered the son of the Greek version of Noah, that is, not even recent enough to be ancient, but rather: strictly primeval. Although Roman culture adopted Greek myths with adaptations, it would be interesting to see whether any _historical_ writings of _other_ nations besides Greece and Rome actually consider Hellēn to be the 1) a grandson of the Titan who created humanity, 2) a son of a primeval figure, and 3) in his day job, king of Phthia, in Thessaly. This mythological tale is entirely a Greek invention, carried on by Romans.
As I mentioned in comment 7 on this page, I did not write the title of the article. It deals with archaeological evidence for real people mentioned in the _Hebrew_ Bible, which Christians call the Old Testament. Jesus appears in the New Testament, which is written in Greek and is not part of the Hebrew Bible, alias the Old Testament. Thus the Scriptures that I covered contain no historical mention of Jesus.
I did not write the title of the article, but the very first paragraph of my article very clearly states that it deals with archaeological evidence for real people mentioned in the _Hebrew_ Bible. Christians call it the Old Testament. Jesus appears in the New Testament, which is written in Greek and is not part of the Hebrew Bible, alias the Old Testament. Thus the Scriptures that I covered give no historical mention of Jesus, and Jesus is not included in the list, which, you may notice, ends at about 400 B.C.E.
Lawrence, all you or anyone else has stated as solid archeological evidence for David has come in the David stone. Indeed all I hear as evidence sounds like David Stone Tourette Syndrome. . I understand people make a lot of weak textual assumptions based on what they want to believe, but all I ask is there one other stone that shows he existed If there is no other hard evidence, just say so. One stone does not make an empire.
I agree that there is a need, or certainly good use, for another list containing biblical names which are parallel to those found in cognate languages or other populations in the ancient Near East. It is surely a noteworthy fact that the name of each of the two biblical kings you mention, Akhish (= Achish) and Hiram (= Ahiram) appears, in each case, in an inscription of a contemporaneous king from the same region who had the same cultural heritage. Although no identification of a biblical person seems possible, these close parallels are indications that the historical data in the Bible are plausible, because it would not be (literally:) outlandish for a Phoenician king of that time to be named Hiram or Ahiram, or for a Philistine king of that time to be named Akhish.If I recall correctly, a version of the name Jacob appeared in an inscription from an ancient Syrian city (probably Ugarit or Ebla) of the 2nd millennium B.C.E. Although it was certainly not Jacob the biblical patriarch, still the written name from that time and place showed that it would not have been unheard of for a man to have that name.Your examples are persuasive, Uri.
2. Many scholars assume or, better, conclude that the Balaam and Beor of the inscription are the same as the biblical pair and belong to the same folk tradition. The folk tradition might be based on historical persons and events, but it is not necessarily historical. Without a sure historical dimension in the inscription, we are left with a literary connection between these two reflexes of the same folk tradition. 153554b96e