Genesis 22:1-19 is
among the best known and theologically most demanding episodes in the Abrahamic Narrative.It poses acute questions about the nature of faith and God's dealings with those who
trust in Him.The greatest test
in Abraham's life came after he had finally received the promised son, Isaac.Would Abraham cling to the child that God had given him (the child upon which the
future was based), or would he continue to obey?The LORD’s test was designed to see to what extent he would obey.A working knowledge of
Hebrew is helpful, but not necessary.
The story of Joseph has been praised as a
treasure of world literature. Voltaire believes that it was one of the
most precious documents which has been handed down to our own age from
antiquity. Neither Egypt nor Babylon can offer anything even remotely
comparable. The matchless narrative of the lost son moves old and young
alike. As a literary work it is artistic perfection. It is, by all
accounts, the most literarily unified narrative in Genesis, perhaps in
the entire Pentateuch, and indeed in the entire Hebrew Bible. John
Skinner calls it "the most artistic and most fascinating of Old
Testament biographies" (Genesis, 1969:438). Although a knowledge of OTHebrew
would be helpful in this study, it is not mandatory.
The Preface outlines the
scope and purpose of the study. The Joseph Narrative
encompass fifteen episodes, spanning from Genesis 37:1 through Genesis
50:26. This
study is for those desiring to develop skills in
understanding biblical narrative literature. It proposes
practical theological guidelines and expositional notes for preparing,
investigating, and applying scriptural narrative material.
Mary Douglas argues in Leviticus as Literature that
Bible students have to choose between accepting the muddle made by
imposing a Western linear reading upon an archaic text, or trying to
read the book through its own literary conventions.” She gives many
examples of how to read a text “through its own literary
conventions,” as well as a broad overview in the form of an
analogical reading. In this paper, Moshe Kline substantiate Douglas’ approach
by systematically defining the twenty‑two literary units that
compose Leviticus, as well as the larger structure that connects
them.
This paper is a detailed literary study
of Leviticus 24:10-23. Turning on a tragic chain of events, an unnamed man of mixed
parentage invokes the Name of the LORD in a curse. Subsequently, the LORD defends His
Name with the severest punishment: death by stoning. Ironically, the Name invoked in
the curse is the same Name who pronounces his punishment. This case law concerning
cursing is literarily and strategically placed in Leviticus for didactic purposes. A
working knowledge of Hebrew is helpful, but not necessary.
Israel's future monarchy commences with
Samuel's birth who became prophet, priest, judge and most significantly, the one who would
be remembered above all for his anointing Israel's first two kings, Saul and David.
The foundation of Israel's future monarchy begins with a man's geographical hometown, his
proper name, his genealogical descent (traced to his great-great-grandfather) and lastly,
his two wives' proper names (Hannah and Peninnah) and their childbearing status.
Elkanah and his wives' repetitive annual
pilgrimage to Shiloh is the setting for this exposition, with the remaining narrative
detailing the catalysis for the action of the next episode. Ironically, their yearly pilgrimage
to the "House of the LORD" should have united the family. However, it was
during this time of the year that jealousy and deep seated resented between the wives
occurred, and with the "House of the LORD" in the middle. This is not how it
was meant to be!
