Hebrew Bible

Question 1

Deuteronomistic History

Answer 1

The Deuteronomistic History includes the “Former Prophets,” Joshua, Judges, 1/2 Samuel, 1/2 Kings. This history has a major influence on the rest of the Hebrew Scriptures, including parts of the New Testament. For example, see examples of the Deuteronomistic rhetoric, theological perspective, deuteronomic speeches in the mouth of principal characters, and evidence that Deuteronomy was written in the midst of the older traditions.

Question 2

Former Prophets

Answer 2

Former prophets is a traditional way of saying “Deuteronomistic History.” One version was believed to be written in Babylonian Exile. Two versions–one pre-exile (7th cent) and one exile (fundamental update) and the editors draw on a range of diverse older traditions. The Former Prophets share rhetoric, theological perspective, and speeches of principal characters that present theology of Deuteronomy.

Question 3

Conquest Model

Answer 3

Four theories were created to understand the historocity of the story. The conquest model essentially accepts biblical narrative in order to serve as the basis for the history. This theory depends on archaeology and looks for verification in archaeological records. However, archaeology also leave questions.

Question 4

Revolt Model

Answer 4

Four theories were created to understand the historocity of the story. The revolt model is another popular, yet problematic, theory created to understand the historocity of the story. The revolt theory theorizes that the Canaanite peasants joined with a band of Israelites escaping Egypt. develop distinct identity

Question 5

Migration Model

Answer 5

Four theories were created to understand the historocity of the story. The migration model theorizes that a group of semi-nomadic pastoralists settled the hill country and expand. The theories use the stories of patriarchs and matriarchs (Abraham, Sarah, Isaac, Jacob).

Question 6

Jericho

Answer 6

Jericho is the site of a successful conquest that is detailed in Joshua 6. The siege of Jericho serves as an example of ritual or theological theory of warfare. The Israelties march around the city for six days. On the seventh day, they shout and the walls tumble down. This story demonstrates the work of the divine and the ritual story over the historical plausibility.

Question 7

Herem (cherem)

Answer 7

In Joshua 6:17, Joshua instructs the Israelites that “the city and all that is in it shall be devoted to the Lord for destruction.” Herem is the devotion to destroy and kill everything in conquered area. Because the destruction was devoted to the Lord, herem served as a religious act or sacrifice. This presents moral and theological questions. Destruction of conquered areas is justified in Deuteronomy, by claiming that these people are sinners and will be a bad influence–One God, one people, one land. This justifies the purification of the land so that it is moved to the divine.

There could also be a psychological sense to killing. Herem could release warriors from moral decisions and allow for their complete dedication to the divine as holy war. For example, Achan kept plunder for himself and become herem because the Israelites are destroyed as punishment for his greediness (Joshua 7). In Joshua, Adonai is a warrior (fights for Israel, 10:14, 10:42)and the ark of the covenant serves as a symbol of divine presence used in Israelite warfare because Adonai is going out to battle for the Israelites. While not every act of war in Bible requires herem, this concept is prevalent in Joshua. The book of Judges presents a more heroic model based on honor and shame, rather than herem.

Question 8

Achan (Ai)

Answer 8

The attack of Ai and the greed of Achan is described in Joshua 7. Initially, the Israelites fail to take Ai and figure that it demonstrates displeasure of the Lord. Then the Lord tells Joshua that Israel has broken the covenant by disobeying a commandment. The Israelites found out that Achan has violated the ban on conquered goods by taking some gold for himself. He is executed along with his household (sons, daughters, livestock, and goods).

Question 9

Mesha of Moab (Moabite Stone/Mesha inscription)

Answer 9

On the Moabite Stone/Mesha inscription, King Mesha of Moab writes, “I devoted them [enemies] to destruction for Chemosh.” This quote helps to prove that herem or total destruction was found outside of Israel as well.

Question 10

Judges

Answer 10

A book set after the death of Joshua that details the stories of the Judges, legendary accounts of interesting figures, and the decline of the tribal arrangement. The Judges included figures such as Othniel, Deborah, Gideon, and Abdon. The judges were savior-like figures who delivered the Israelities. Some judges served as heroic warriors that freed the Israelites from military abuse in the midst of economic conflict. Other judges were charismatic. For example, “the divine spirit descends upon Samson” (notes). Deborah serves as the best example of a present-day judge because she sits and listens to the problems of the people. The judges serve as examples of the divine using morally ambiguous figures.

Question 11

“No king in Israel”

Answer 11

The book of Judges presents the period before the first monarch of Israel. The book continues to present a cycle of disobedience: apostasy that leads to the people crying out and the divine pity and deliverance of God through the hand of a judge. This book repeatedly proves that God cannot stand to see the people suffer and is moved by fierce loyalty. This cycle shows traces of the Deuteronomistic influence: one God, one people, and one land. Some judges are better than others and the eventual decline of the world towards the end of the book sets up the monarchy story in Samuel and Kings.

Question 12

“All the people did what was right in their own eyes”

Answer 12

The book of Judges uses this phrase, “all the people did what was right in their own eyes,” in Judges 21-25 to point toward the establishment of the monarchy. The decline of the tribal arrangement in Judges 17-21, including Dan’s migration and the Levite’s concubine, points toward the steep decline in the world.

Question 13

Samuel and Kings

Answer 13

Samuel and Kings present further evidence of the Deuternomistic history. However, there are a variety of conflicting ancient traditions and deuternomistic editing does not always lead to a “smooth story.”

Question 14

Samuel

Answer 14

Samuel is the son of Hannah, who could not conceive and dedicated Samuel as a Nazirite to fulfill a promise to the Lord. Throughout the text, Samuel has several roles such as priest, prophet, and judge. Samuel initially serves at the temple of Shiloh with Eli. Then Samuel is called to anoint the first monarch, Saul, and Samuel’s role as prophet seems to develop in tandem with the monarch to balance the power of the monarch. By establishing the monarch and working in tension with the king, Samuel presents a new prophet pattern.

Question 15

Philistines

Answer 15

The Philistine were enemies of the Israelites who captured the ark of the covenant.

Question 16

Ark of the Covenant (Ark narrative) Messiah

Answer 16

The ark narrative (1 Samuel 4-5) demonstrates the power of the Ark of the Covenant (or ark of God) over other nations and other gods. The Philistines capture the ark and take it to the house of Dagon in Ashod. The chief deity of the Philistines, Dagon, cannot stand up in the presence of the ark and eventually breaks into pieces. Then the people are struck down by a plague of tumors. Eventually the Philistines send the ark away with guilt offerings of five gold tumors and five gold mice. Shortly after this story, the Israelites request a king to rule because they want to be like other nations. They see the king as a leader to fight battles and end the crisis.

Question 17

Saul

Answer 17

Saul is anointed by Samuel as the first king. In this exchange of power, Samuel reminds the people that the most important thing is to keep the law, regardless of whether there is a king. Saul and Samuel clash over ultimate authority in 1 Samuel 13-15.

Question 18

Royal Ideology (cf. Collins 126)

Answer 18

Royal ideology has roots in several texts. To view pre-Deuteronomic kingship, one could study psalms such as Psalm 2, 45, 72, and 110. Some of these psalms depict the kingship in mythological terms. For example, Psalm 45, written for a royal wedding, praises the king and calls him ‘elohim (god). However, the psalm also “emphasizes the obligation of the king to uphold truth and righteousness” (Collins 127). Nathan illustrates the king as divinely elected/adopted and working to achieve justice and righteousness. The king stands as an adopted son of Adonai, allowing for a close relationship but not necessarily divination. Collins points out that the royal ideology has a major impact on the development of messianism in postexilic Judaism and early Christianity (127).

Question 19

Bathsheba

Answer 19

Bathsheba was first the wife of Uriah. David saw Bathsheba bathing and used his position of power to kill her husband and marry her. The prophet Nathan confronts David by telling him a parable. This leads to David choosing the poor man and turning towards repentance. The baby that Bathsheba carries dies but she is the mother of Solomon, David’s eventual heir.

Question 20

Absalom, Tamar, Joab

Answer 20

While David seems to escape the consequence of his actions with Bathsheba through repentance, a tragic family incident causes David a lot of grief in 2 Samuel 13-20. Tamar, David’s daughter, is raped by her brother Amnon. Then Absalom, another brother of Tamar, kills Amnon as revenge then flees. This creates problems between Absalom and David. Absalom eventually comes back to Jerusalem and rebels against his father, David.

Question 21

House of David

Answer 21

The Tel Dan “house of David” inscription provides evidence of house of David. This inscription refers to the dynasty, not the historical person of David. The evidence dates back to the city of Dan (in the far north) in the 9th century BCE.

Question 22

Davidic Promise (Davidic “covenant”) House/Temple/Dynasty

Answer 22

Second Samuel 7 describes the promise of a Davidic dynasty or house. This promise “is the foundational charter of the Davidic dynasty, and eventually became the basis for messianic hope, that is, the hope that the Davidic kingship would be restored and last forever” (Collins, 124).

Isaiah’s Zion theology, Adonai will dwell on Mount Zion in Jerusalem, serves as the impulse behind David’s desire to build a house. There is a play on the word house in this chapter. Nathan instructs David not build God a house, referring to a temple (God prefers the mobility of a tent); however, God will build a house (dynasty) for David. This passage might point to Solomon building a temple in 1 Kings and a Deuteronomic move toward centralization.

Question 23

Throne Succession

Answer 23

The throne succession narrative is described in 2 Samuel 9-1 and could be an independent literary unity due to the language used in the piece. This section contains tragic drama as David’s house decline and Solomon establishes his house. David serves as one of the most well-rounded characters in the Hebrew Bible. He makes decisive and wise decisions as king yet actions in his personal life lead to tragic events such as the murder of Uriah. David is unable to judge correctly in personal matters or act against his sons even when it would be the best decision, such as defeating Absalom. The reader finds the “realpolitik” of Solomon’s rise to power in 1 Kings 1-2. David is depicted as old, impotent, and weak. Political factions work to manipulate David and to rid the nation of Solomon’s half-brothers. Solomon does not speak until the end of chapter one but the reader might wonder whether Solomon is manipulated or falling into the role.

Question 24

Narrative Solomon

Answer 24

The Solomon Narratives take place in 1 Kings 1-11. While Solomon remains inactive and quiet in chapter one, Solomon is later depicted as wise, humble, lavish, and wealthy. However, he does oppress his people by forcing some to work. Traditions differ on whether these people were Israelites or Canaanites. Solomon seems to hold in tension wisdom and shrewdness. The kingdom divides after Solomon’s death when the northern kingdom can no longer stand another oppressive king.

Question 25

House of Omri

Answer 25

Omri is the first king of Israel or Judah in which we have nonbiblical evidence. The tension between King Mesha and King Omri is described in the Moabite Stone. King Ahab, son of Omri ruled the northern kingdom and creates a dynasty in the 9th century. He is described in the Monolith Inscription as providing resources for the Aramean coalition that stopped the Assyrian advance. Both Omri and Ahab were powerful kings. The house of Omri is negatively depicted in 1 Kings 16. The description of King Ahab and his wife Jezebel “sets the stage for a major confrontation between the devotees of YHWH and the cult of Baal, and the first sustained discussion of prophecy in the Hebrew Bible” (Collins 139).

Question 26

Hezekiah

Answer 26

King Hezekiah ruled Judah in the late eighteen century during the time of the prophet Isaiah. He led a set of reforms similar to Josiah, Jerusalem expanded during his rule, and he prepared the city for attack by digging a tunnel that allowed for water access outside of the city walls. Refugees from Israel probably fled to Jerusalem from the Assyrians. Hezekiah reaches a deal with the Assyrians to save Jerusalem. There is evidence of this tribute payment in both the archaeological and biblical sources. The biblical account in 2 Kings 18-20 serves as one of the few positive evaluations of a king.

Question 27

Josiah’s reforms

Answer 27

King Josiah reigned from 640-609 over Judah. His reign served as a period of Deuteronomistic Reform. Assyria was in decline; therefore, Josiah’s reforms might have served as an exercise of power. He prohibited worship of deities other than YHWH, banned sacrificial worship outside of Jerusalem, and tore down “the high places” built by the matriarchs and patriarchs. The story of book found in temple in 621BCE, probably a version of Deuteronomy. The lines in 2 Kings 22-23 sounds like Deuteronomy12-26. Scholars still wonder whether it was discovered then or written then because parts are as early as late 7th century. In 2 Kings, Josiah is killed by the pharaoh at Megiddo and the editors reason that Josiah died because God wanted to spare him the destruction of Jerusalem by the Babylonians.

Question 28

Nebuchadnezzar

Answer 28

The ends of the Southern Kingdom of Judah is described in 2 Kings 24-25 by the Babylonians under King Nebuchadnezzar who replace the Assyrians as the invading power.

Question 29

Jehoiachin

Answer 29

Jeohoiachin, son of Jehoiakim and grandson of Josiah, surrendered to the Babylonians in 597 BCE. With him, thousands of powerful and wealthy people were captured or forced into exile. After 37 years of exile and his uncle’s revolt, King Jehoiachin was released from prison and treated respectfully by the king of Babylon. The account of his release in 2 Kings 25:27-30 provides hope that the King of Judah is still around and will be released. This portion serves as a final version of the history and was probably written after the last exile.

Question 30

Zedekiah

Answer 30

Zedekiah was the son of Josiah and younger brother of Jerhoiakim. When his nephew Johoiachin surrendered to the Babylonians, Zedekiah was made king in his place. He served Babylon for a while until he revolted and was brutally punished. His sons were killed before him, he lost his sight, Jerusalem was destroyed, and the temple was burned to the ground. This resulted in a mass exile of the people as a way of the Babylonians ensuring no more revolts.

Question 31

Exile

Answer 31

The practice of exiling the powerful and strong people of a land in order to prevent revolt served as a key strategy in ancient warfare. After King Zedekiah’s reform, the Babylonians exiled the rest of the powerful people to prevent another revolt. Initially, the Deuternonomistic explanation uses retributive logic. The people and kings have not followed the covenant and the Lord removes the people from the land. However, this explanation would ultimately by unsatisfactory since it places too much blame on the victims. The exile creates another period of Diaspora and sets the stage for the rise of Judaism as a world-wide religion.

Question 32

Former/Latter Prophets

Answer 32

The former prophets consist of history books such as 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, Joshua, and Judges. These texts present the Deuteronomistic history. The latter prophets are named after specific historical prophets. For example, Amos, Hosea, Jeremiah, and Ezekiel are latter prophets. This list is much longer than the former prophets.

Question 33

Classical or Writing Prophets Major/Minor Prophets

Answer 33

The classical or writing prophets essentially break down further the books of the latter prophets. There are two categories: major and minor. The major prophets are Isaiah, Jeremiah, and Ezekiel. They are longer books and each book would have been written on its own scroll. The minor prophets consist of 12 books, including Amos, Joel, and Hosea. This category covers the rest of the prophets and would have fit on one scroll in antiquity because the books are relatively short.

Question 34

Tarshish

Answer 34

Instead of following the word of the Lord, the prophet Jonah flees to Tarshish, Spain. This city symbolizes the opposite direction of Nineveh and an attempt to run away from the presence of the Lord. While aboard a ship, Jonah is cast overboard to appease the divine and calm the storm. This miraculous event induces the sailors to fear and worship YHWH.

Question 35

Nineveh

Answer 35

The Lord sends Jonah to the city of Nineveh to call them to repent. After the deliverance from the fish, Jonah travels to Nineveh. The Ninevites immediately believe him and begin to repent with fasting and sack cloths. However, Jonah is unhappy that God has been merciful and gracious to the Ninevites and the book ends with God challenging Jonah’s behavior. This novella story shows exceptional favor to the Ninevites, who are treated like human beings even though they are not “the chosen people.”

Question 36

Nab’i/Nab’iah

Answer 36

Hebrew word for “prophet.” Abraham (Gen 20:7) was called a prophet because he intercedes/functions as an intermediary. However, this could be an honorific title from later editor. Eldad and Medad (Num 11:26-30) function as intermediaries, spirit comes upon them and they
hitnaba’ (to prophesy in an ecstatic state, fall into a frenzy). These examples show the wide use of “prophet” or “prophesy” in the Hebrew Bible.

Question 37

‘Ish ‘elohim

Answer 37

Hebrew for “Man of God.” This is a title given for prophets in 1 Sam. 9:6. Serves to set the prophets apart and is one title among many for the multi-layered descriptions of prophets in 1 Sam and the whole deuteronomistic history. For example, Samuel called ‘Ish ‘elohim (v. 6) when Saul is looking for lost donkeys and asks Samuel for assistance. As the Man of God, or seer/has second sight=roeh, Samuel can see the donkeys and Saul will give Samuel a gift in return. In this story, Samuel is local, honorable figure.

Question 38

Ro’eh

Answer 38

Hebrew for “seer.” This is a title given to prophets in 1 Samuel as people who inquire of God and have access to God’s knowledge. Often prophets are sought for consultation as those who can discern God’s direction. The Biblical text gives a brief history of divine–in the past, refer to them as roeh=”seer” but now call them nab’i=”prophet.”

Question 39

Mesha Inscription/Moabite Stone

Answer 39

This stone inscription serves as a bridge and parallel between archaeological evidence and biblical accounts of prophets’ roles in war and politics. This account parallels 2 Kings 3 in which Elisha meets with the king of Israel to discuss the forthcoming invasion and war with Mesha, king of Moab. The King of Moab sacrifices his own son as a burnt offering for his god and it works, Israel withdraws. This incident may seem conflicting for monotheists today but it was not as troubling for the Israelites of the time.

Question 40

Jeroboam II (of Israel)

Answer 40

Along with Uzziah in Judah, these two kings provide the political context of the 8th century prophets (Amos, Hosea, Micah, Isaiah.) This was a fairly stable time during which the Assyrians were not yet fully powerful and capable of dominating the region. He was another king who did what was wrong in the sight of God.

Question 41

Uzziah (of Judah)

Answer 41

Along with Jeroboam II in Israel, these two kings provide the political context of the 8th century prophets (Amos, Hosea, Micah, Isaiah.) While he was good, he did not remove the anti-YHWH places in the temple. See notes on Jeroboam II for context.

Question 42

Latifundialization

Answer 42

This was one of the methods used by the political elite and governors of the ancient Roman communities to maximize production and export. This was the process of making big estates out of small plots of land that added pressure and debt for peasants. This system is criticized in Amos 5, “woe to you who join house to house.” The prophet draws attention to the usurping of peasant lands especially when they cannot pay debts. This system conflicts with traditional holdings (every person have piece of land) in which peasants become tenant farmers on their ancestral land.

Question 43

lmlk seals

Answer 43

These are seals on the handles of jars that indicate royal ownership and taxation. These are one of the few examples of archaeological evidence that depict the kinds of top-down, government driven economic situations of ancient Israel as they show the ways the king and lieutenants oversaw all things. The term means “belonging to the king.”

Question 44

Noqed

Answer 44

This is a term that means Amos was involved in “sheep herding.” Noqed was also used in 2 Kings 3 to describe King Meshah of Moab, who supplied sheep and wool. This term calls into question Amos’s identity. He could be a simple, peasant shepherd or more of a rancher. Traditionally, scholars depicted Amos as a simple peasant. However, it could make more sense for Amos to be established person of the land. As a patriarch, Amos would know that established patriarchs are supposed to take care of the poor (traditional system) unlike the new model in Israel. This role as patriach could be a different sort of prophet.

Question 45

Syro-Ephraimite War

Answer 45

The Syro-Ephraimite War serves as the context for Hosea and Isaiah and occurred from 734-732 BCE. The kingdom of Syria joined with the kingdom of Israel against the kingdom of Judah. The war occurred so that Judah would unite with Israel and Syria to resist the Assyrian threat. Hosea prophesied in the reign of Jeroboam of Israel, as well as the reigns of Uzziah, Jotham, Ahaz, and Hezekiah of Judah (Collins, 159). Collins argues that Hosea was preserved and edited in the south, after the fall of Samaria and that editors worked in passages that contrast Judah with Israel such as the warning in Hosea 4:15 (Collins, 162). Hosea does not seem as interested in social justice and repeatedly critiques the unbelief of Israel in looking for other political solutions rather than turning to YHWH.

Question 46

Gomer

Answer 46

At the beginning of the book, the prophet Hosea married Gomer, who some believe was a prostitute or a woman with a promiscuous reputation. This could be a historical reality or it could be a literary construction on the part of Hosea to make a point. Gomer symbolizes the “wife of whoredom.” The couple has children that are meant to represent the current state of the relationship between the people and the Divine. The use of human analogy is distinctive in Hosea yet, as we see in Weems, Thistelwaite, and Andersen’s pieces, the technique might limit the imagery of God to the cultural standards of the past.

Question 47

Ba’al

Answer 47

Ba’al is the principal deity of the Canaanites and the adultery of Israel consisted of worshiping Baal. Some believed Baal “provided the grain, the wine, and the oil,” while Hosea insisted the YHWH provided these blessings (Collins, 160). Baal is used in Hosea 2 to possibly make a political and social reference. Ba’al can mean “overlord” in a political context or “husband” in a social context. This term implies subordination and Hosea might hint that the husband is not always the owner of the woman’s being, but certainly the owner of her sexuality. Hosea shifts the name to ‘isi, “my man/husband,” possibly with the connotation of partnership rather than subordination (Collins, 160).

Question 48

“A” material

Answer 48

There are three sorts of material in Jeremiah. The “A” material consists of poetry and is considered to be words of the historical prophet Jeremiah. Although some scholars think that Jeremiah might be a literary legend.

Question 49

“B” material

Answer 49

The “B” material consists of prose narratives about Jeremiah.

Question 50

“C” material

Answer 50

The “C” material consists of Deuteronomistic prose sermons. This material usually begins with “The word which came to Jeremiah from YHWH (Adonai).” These sermons are not considered to be the actual words of Jeremiah but interpretive speeches composed during the process of the editing of the book of Jeremiah. The sermons may be based on remembered sayings of Jeremiah, although it is often impossible to be certain. There is some disagreement among scholars as to who is responsible for these sermons. This material is not really distinct or jarring in Jeremiah as it is some other books because Jeremiah is already poetry and a Deuteronomistic theologian.

Question 51

Anathoth

Answer 51

Anathoth is Jeremiah’s hometown. It is a city four miles northeast of Jerusalem. In Jeremiah 32, the prophet busy a field in Anathoth to keep it in the family. This act was a symbol of hope amidst the doom. It was characteristic of Jeremiah to preach the unexpected: doom amidst the people’s hope and hope amidst despair. Jeremiah remains in Jerusalem after the Babylonian attack and probably finds favor with the Babylonians because he spoke out against the revolt.

Question 52

Shaphan

Answer 52

The family of Shaphan, were amongst the high-ranking government officials that supported Jeremiah. They possessed strong connections with the reform movement of Josiah. Ahikam, son of Shapha, aided Jeremiah when he was arrested for treason (Jer. 26:24). Members of this family warned Jeremiah to hide in Jeremiah 36, and while the king burns the scroll, Jeremiah is able to redictate the message.

Question 53

Zedekiah

Answer 53

Zedekiah was the son of Josiah and younger brother of Jerhoiakim. When his nephew Johoiachin surrendered to the Babylonians, Zedekiah was made king in his place. He served Babylon for a while until he revolted and was brutally punished. His sons were killed before him, he lost his sight, Jerusalem was destroyed, and the temple was burned to the ground. This resulted in a mass exile of the people as a way of the Babylonians ensuring no more revolts. After the fall of Jerusalem, Jeremiah begins preaching hope.

Jehoiachin’s uncle, he is placed in power by Nebuchadnezzar and given the Babylonian name Zedekiah. He leads a rebellion against the Babylonians, but is overcome and exiled.

Question 54

Gedeliah

Answer 54

While the Babylonians treated Jeremiah with respect, Jeremiah was forced fleeing to Egypt until the Babylonian governor Gedaliah was murdered (Jeremiah 42-43). While in Egypt, Jeremiah continued to criticize the community of Jews for idolatry. However, Collins argues that Jeremiah was not so loyal to Babylon because of oracles against Bablyon in Chapters 50 and 51 (181).

Question 55

Baruch

Answer 55

Baruch is a scribe for the prophet Jeremiah mentioned in Jeremiah 36. In this account, the king burns Jeremiah’s scroll but Jeremiah is able to redictate the message to Baruch along with additional words. This story demonstrates the role of scribes in preserving and passing on the scrolls. Later, Collins points out that Baruch is attributed to four apocryphal books.

Question 56

Hannaniah

Answer 56

Hannaniah was a pophet during the time of Jeremiah. In Jeremiah 27-28, a prophetic conflict occurs as Jeremiah seeks to undermine those “prophesying in the name of the Lord falsely.” Jeremiah offers a criterion for determining true prophesy: “As for the prophet who prophesies peace, when the word of that prophet comes true, then it will be known that the Lord has truly sent that prophet” (Jer 28:9). In other words, time will tell even if it might be too late. Collins argues that this arguing between prophets “during the Babylonian crisis contributed to the eventual decline in prophecy in the postexilic period” (180).

Question 57

Temple Sermon

Answer 57

The temple sermon in Jeremiah 7:1-15 and 26:1-6 calls the people to repent. The deceptive words may be an allusion to a simplistic Zion theology that preaches the inviability of the temple because God is dwelling there. Jeremiah emphasizes the importance of repentance even if the temple is a holy place. He quotes the heart of the covenant in verse nine.

Question 58

Zion Theology

Answer 58

Zion Theology and God’s commitment to Zio serves as a basic theme in the 8th century portions of Isaiah. There are three tenets of Zion theology. First, that YHWH is a great king. Second, Zior or Jerusalem is God’s dwelling place Lastly, David and his descendants are YHWH’s chosen ruler. Although Isaiah is critical of specific rulers, he has a hope for Davidic rulers.

A theological affirmation that Yahweh will not forsake Zion. (Have tried to raise the question how each of the works we have looked at found grounds for hope. For II Isaiah it was by drawing on the tradition–already given expression by Isaiah of Jerusalem–that Yahweh would not forsake Zion. Thought the people might defile the city, Yahweh would eventually purify it and restore it. That theme you find in the first chapter of Isaiah; and you find it in Isaiah 40, the first chapter of II Isaiah.)

Question 59

Ahaz

Answer 59

Ahaz, the king of Judah, heard the prophecy of Isaiah to trust in God for strength. Ahaz refuses to ask for a sign and instead of listening to Isaiah, Ahaz seeks the help of Assyria in defeating the Syro-Israelite coalition.

King of Judah during the Syro-Ephraimite war. Isaiah’s prophecy to Ahaz was to have faith in God and do not fear; “If you are not firm in faith, you will not be firm” Isaiah 7:2. Isaiah offered Ahaz a sign but Ahaz refused. A sign was given anyhow of Immanuel. Ahaz did not heed Isaiah’s advice and appealed to Assyria for help.

Question 60

Isaiah’s so-called Call (ch. 6)

Answer 60

This vision is similar to the vision of Micaiah be Imlah in 1 Kings 22, Isaiah claims to have seen the Lord seated on his throne. This claim contradicts the biblical tradition that humans cannot see God and live (Exodus 33:20). However, in Isaiah’s vision, YHWH was believed to be enthroned above the cherubim. Isaiah’s lips are cleansed with a burning coal and the Lord requests a volunteer to strangely keep the people from seeing the truth. Just like God hardened Pharaoh’s heart in Exodus, God has hardened the heart of Ahaz so Isaiah’s work failed.

Since it is not at the beginning of the book it may be that it originally introduced a separate booklet, consisting of 6:1-8:22. Isaiah sees a vision much like the vision of Micaiah ben Imlah in 1 Kings 22. In his vision he sees God, declares he is unclean, puts a burning coal on his lips to make him clean, God asks for a volunteer, and Isaiah volunteers. God’s mission for Isaiah is to makes the people’s mind dull, ears heavy, eyes blind so they will not turn from their ways and be healed.

Question 61

Shear-Jashub (“a remnant shall return”)

Answer 61

Shear-Jashub is the son of Isaiah and he visits the king with his father. The son represents the message of his prophet father, like Hosea. Shear-Jashub symbolizes that only a remnant shall return. Before the exile, this seemed horrible but later this remnant was a symbol of hope.

Isaiah’s son prophetically named to mean “a remnant shall return.” That does not leave hope for the Jews not being captured but hope that all would not be lost. Shear-Jashub is in chapter 7.

Question 62

Immanuel (“God with us”)

Answer 62

Isaiah offered a sign to Ahaz although Ahaz refused, a sign would make it more difficult to reject Isaiah’s advice. The sign is “The young woman is with child and shall bear a son, and shall name him Immanuel.” The term “young woman” can, but does not necessarily refer to a virgin. The child would eat curds and honey (milk and honey were the original trademarks of the Promised Land) “For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted.” The promise was that the Davidic line will survive and prosper.

Question 63

Maher-Shalal-hash-baz (“the spoil speeds, the prey hastens”)

Answer 63

In Isaiah 8, the reader meets Isaiah’s second child, Masher-Shalal-hash-baz which means “the spoil speed, the prey hastens.” This son represents the negative side of the prediction and the destruction of Samaria and Damascus.

Isaiah’s second son prophetically named. This was a prediction of the destruction of Samaria and Damascus. “For before the boy knows how to cry out ‘My father’ or ‘My mother,’ the wealth of Damascus and the spoil of Samaria will be carried away before the king of Assyria.” Maher-blahdidablah is in chapter 8.

Question 64

Shiloah (or Siloam)

Answer 64

Shiloah means sent. It was a fountain southeast of Jerusalem. Isaiah uses it in 8:6. the people have rejected the waters of Shiloah by failing to put their faith in the promises to David and Zion. References to Psalm 46:4.

Question 65

Hezekiah

Answer 65

The chronology of Hezekiah’s reign is problematic but he could have taken the throne in 715 BCE. If this is the case he could have been the plausible setting for the text, Unto us a child is born; Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Isaiah seems to pit Ahaz and Hezekiah against each other. Hezekiah sought the help of Isaiah and prayed in times of trouble and Ahaz did not.

Question 66

Messiah

Answer 66

The Messiah is a prophecy not really understood. Messiah means anointed one which can mean king or priest. Isaiah uses this term in reference to Cyrus in 45:1. The Messiah is an seen as an ideal king who will restore the Davidic line. This verbiage of Isaiah possibly came after the exile when the people hoped for that restoration.

Question 67

First, Second, and Third Isaiah

Answer 67

The book of Isaiah is divided into three sections: First Isaiah, chapters 1-39; Second Isaiah, chapters 40-55; and Third Isaiah, chapters 56-66. First Isaiah is associated with the 8th century prophet while Second Isaiah is connected towards the end of the exile, and Third Isaiah is associated to the post-exilic period. First Isaiah contains allusions to the 8th century prophets such as historical figures (Uzziah, Ahaz, and Hezekiah) and nations/events (Assyria and the Syro-Ephraimite War). This section also contains the persona of the prophet while later the prophet is missing. Also, the style of Isaiah 1-12 and 28-32 is distinct.

Second Isaiah contains allusions to the 6th century with Cyrus, Persians, the Fall of Babylon, and Jerusalem in ruins. The style of this section is distinct because it contains double imperatives and personification of Zion.

Third Isaiah contains allusions to later time in the 6th century with rebuilding the temple and communal strife. While the book has distinct parts, the book contains unifying features such as the concern for Zion and vocabulary including calling God the “Holy One” and the “Glory of YHWH.” It seems that the writers of Third Isaiah were responsible for putting the book together as a whole.

Question 68

Isaiah of Jerusalem (the 8th cent. prophet)

Answer 68

The prophet Isaiah lived in the second half of the 8th century. Because he can speak with King Ahaz, he may have been a person of prilige who had a circle of followers or people around him. Chapters 1-12 and 28-32 are attributed to the 8th century prophet.

Chapters 1-39 are typically thought to be attributed to the 8th century prophet and the other chapters, and some in between, are attributed as additions from an unknown author or authors. Chapters 13-14 which are against Babylon are placed after Babylon defeats Assyria, chapters 24-27 are dated after the exile, chapters 34-35 are similar to Second Isaiah, 2:1-4 date after the Deuteronomic reform, 11:1-9 date after the end of the monarchy, the phrase “on that day” (7:18-25; 11:10-11) are thought to be additions.

Question 69

Ruth

Answer 69

Ruth serves as a book in the Hebrew Bible and a character. The book of Ruth is placed with the writings in the Tenauch and splits the Deuteronomistic history in the Christian canon. Although the book takes place in a historical context, the writer seemed more interested in novella/story than the history. This book was probably written in the time of David to explain David’s ancestry and the existence of a non-Moabite woman. Some scholars think it was written during the time of Ezra when the intermarriage of Jews returning from the Exile was common.

Question 70

Woman of valor/worth (‘eshet hayl)

Answer 70

Ruth was a Moabite woman who represents chesed, a woman of valor or steadfast loyalty and faithfulness, despite her ethnicity. Ruth’s character connects to Proverbs description of a woman of worth. Over the course of the story, she moves to Judea with Naomi and adopts the Jewish culture. Ruth symbolizes chesed by following Naomi. She says, “where you go, I will go, where you lodge, I will lodge, your people shall be my people, and your god, my God” (Ruth 1:16-17). Ruth also displays chesed with Boaz. Boaz says that your last incident with chesed was greater than your first when she did not go after younger men but remained faithful to Boaz.

Question 71

Naomi (Marah)

Answer 71

Naomi is the mother-in-law of Ruth and her name means pleasantness. At the beginning of the book, she grieves the loss of her husband and sons in a foreign land, Moab. She returns to to Judea as a widow and the text changes her name to Marah, or bitterness. Ruth insists on returning with her and Naomi becomes integrated back into the Judean community by the end as the caretaker of Ruth and Boaz’s son.

Question 72

Boaz

Answer 72

Boaz is an upright patriarch that follows the Deuteronomical example of caring for widows. He might be overly interested in Ruth and there is a little ambiguity on his actions with her on the threshing floor. However, he represents a valiant man of worth or a “prominent rich man.”

Question 73

Bethlehem (“house of bread”)

Answer 73

In the time of the judges, a man from Bethlehem named Elimelech moves to Moab. Elimelech’s sons married Moabite women. By the end of first chapter, Naomi and Ruth return to Bethlehem as destitute women. Bethlehem literally means “house of bread” and Naomi laments that she left full and returns empty.

Question 74

Weeks (Shavuot/Pentecost)

Answer 74

Weeks is a festival in the Jewish tradition. It celebrates the books of Ruth and is sometimes called Pentecost since Jews celebrate it fifty days after Passover. Ruth becomes the example of the foreigner that accepts Israel and become faithful.

Question 75

Esther (Hadassah, “myrtle”; Ishtar)

Answer 75

Esther is the virgin brought in to please the king in place of Vashti to serve as the patriarchal offering to the king. She lives in diapora with two names, one Persian and one Hebrew. She is treated to a year of expectation and cosmetic treatment to be presentable and acceptable to the king. By advancing to the place of queen, she is able to win the king’s favor and save the Jews who were at risk of being wiped out at the desire of Haman. Even though she is an exile there, she can serve as a voice for her people.

Question 76

Mordecai (Marduk)

Answer 76

He is a Jew high in the court of the king of Persia and the uncle of Esther. He has a voice and audience with the king and saves his life from the plot of the men trying to assassinate him. But after he finds himself at odds with Haman, his position is compromised and he is at risk of being hanged. No matter his current status, as an exile, he is constantly at risk and vulnerable.

Question 77

Diaspora Literature

Answer 77

Esther is a prime example of diaspora literature in the Hebrew Bible. It offers an account of how one can carry one’s self in a foreign land and the in-between existence of here and there with the longing for one’s homeland. Esther experiences this with her split identity with different names, while Mordecai faces the constant vulnerability in exile in spite of his loyalty
.

Question 78

Greek Esther

Answer 78

There are two versions of the book: the Hebrew and the Greek. Within the Greek version there are more references to Torah and other Jewish traditions, unlike the Hebrew version. One explanation for this is that there were probably different understandings of what it meant to be a Jew and what was emphasized within the story in the diaspora. For example, the Hebrew version does not ascribe to typical Jewish markers for Esther and Mordecai while the Greek version is concerned with markers of Jewish identity.

Question 79

Daniel (Belteshazar)

Answer 79

The book of Daniel is not believed to be historical. It could be the actual person, Daniel, never existed. This is believed due to the inconsistencies of the kings and dates. It opens with the siege of Jerusalem being attributed to Jehoiakim (606 BCE) but he was already dead before the siege began. There are issues with Nebuchadnezzar; according to Daniel he would have had to siege Jerusalem in his first year as king and he was a beast for seven years. Chapter 5 says Belshazzar was king of Babylon but he was the son of the last king of Babylon and never was king himself. Then “Darius the Mede” received the kingdom but no such figure is known to history.
Daniel 1-6 set the stage for the story and 7-12 are the prophetic visions interpreted by an angel. 7-12 is apocalypse literature. In the Christian tradition Daniel is considered one of the prophets but in the Hebrew Bible it is placed among the Writings. Daniel and his friends were Judeans who were deported after the conquest of Jerusalem. It is a bit of diaspora literature as it shows how to live in a foreign land. Daniel was true to the king but did not let that stop him from his Jewish rituals.

Question 80

Nebuchadnezzar

Answer 80

King of Babylon for the first 4 chapters. First dream was the Statue: Hellenistic Representation of the Babylonian, Mede, Persian and Greek Kingdoms. Promotes Daniel to ruler of the whole province after the interpretation and honors God. In chapter 3 created a statue of himself for everyone to worship, threw Shadrach, Meshach, and Abednego into the furnace for not worshipping. When they were saved by God he honored the men and God. Second dream was the tree which was interpreted by Daniel as the kings downfall to a beast but he would not be destroyed. Honored Daniel and God for the interpretation. Nebuchadnezzar was driven from the kingdom and a “beast” until he claimed God was the God of gods and nothing happened outside of God’s will. He was then made king again and increased even more.

The Babylonian king who overtakes and defeats Judah, ending the autonomy of both kingdoms of Israel. He sets up the southern kingdom as a province of the Babylonian province and sends many into exile in Babylon. It is under his rule that the Babylonian hegemony takes place and the Babylonian exile is in effect.

Question 81

Seleucid kingdom

Answer 81

When Alexander’s empire was divided by his generals, Seleucus took the northern section and named it the Seleucid kingdom. This kingdom is centered in Syria and controls much of Syria-Palestine including Judah or Judea from 198-63 BCE. In 63 BCE, the area was conquered by the Romans.

The northern kingdom, Syria. 198-164 BCE Judea was conquered by the Seleucids of Syria. The Maccabean revolt was against the Seleucids. In 175 BCE the brother of the high priest, Jason, bought the priesthood from the Seleucid ruler, Antiochus IV Epiphanes. This set up a polity change in Jerusalem.

Question 82

Ptolemaic kingdom

Answer 82

When Alexander’s empire was divided by his generals, Ptolemy took the southern section and named it the Ptolemaic kingdom. This kingdom was centered in Egypt around the capital of Alexandria. This kingdom controlled Syria-Palestine including Judah from 313-198 BCE until the Seleucid kingdom took over.

The southern kingdom, Egypt. 320-198 BCE Judea is ruled by Ptolemies of Egypt.

Question 83

Apocalypse

Answer 83

Apocalyptic literature presents history as predetermined and the apoclyptic predictions are always wrong, at least in the same details. However, apocalyptic literature makes important theological claims such as the sovereignty of God in history, and the attempt to discern patterns as a claim about the limits of evil and political violence. In Daniel 7-12, the transformation begins to occur outside of history through divine action. Daniel begins to dream and needs an angelic mediator. A pessimism exists against gentile rulers because Antiochus is not like Nebuchadnezzar and this section was probably written during the Maccabean period.

The genre, apocalypse, takes its name from the book of Revelation. 1 Enoch contains 5 apocalypses (apocalypsi?), 4 Ezra, 2 & 3 Baruch contain an apocalypse written at the end of the first century CE. Several apocalypses were directly influenced by Daniel. None of the real authors are known but they are attributed to famous people which allowed for the “predictions” of things that had already happened. According to our notes, Apocalyptic predictions are always wrong but they make important theological claims: 1. Sovereignty of God in history, 2. Attempt to discern a pattern in history as a claim about the limits of evil and political violence.

Question 84

King of the South (cf. Dan. 11)

Answer 84

Daniel 11 serves as the heart of the vision. The king of North (Seleucid) and the king of the South (Ptolemaic) constantly war as they fight for power and position. This transparency amidst thinly-veiled code is characteristic of apocalyptic literature. In Daniel 11:40-45, the text does not match any known history and this point seems to be the moment that this prophecy was written. For example, in verse 44, the death of Antiochus occurs between the Mediterranean Ocean and Jerusalem; historically, Antiochus died in the east around 164 BCE.

Egypt, Ptolemaic kingdom, I tried to make sense of Daniel 11 and it’s essentially a bunch of war between the North and South with the North finally winning and taking over the South.

Question 85

One Like A Human Being (Son of Man)

Answer 85

In Daniel 7, the one like the Son of Man or “like a human being” comes from heaven. This figure seems to oppose the beasts possibly symbolizing that the kingdom of God will be humane.

In Daniel’s vision he sees “one like the son of man” coming down on the clouds and is given dominion and a kingdom that will never pass away. This son of man was identified as the Messiah by Jews and Christians but there is no other messianic references in Daniel. The son of man could mean the Jewish people but more likely refers to the archangel Michael.

Question 86

Antiochus IV Epiphanes

Answer 86

In 198 BCE, the Seleucid kingdom took control of Judea and Jerusalem. Antiochus IV Epiphanes wanted to change the polity of Jerusalem towards a Greek polis by reducing the status of the Torah and exchanging the traditional Jewish customs for Greek customs. This practice was common in the Hellenistic period. As a result of rival high priests and embezzlement of the Temple treasury, Antiochus perceives internal conflicts in Jerusalem as a revolt and he responds by outlawing Judaism. He burns the Torah scrolls and places a pagan altar in the Temple. Daniel 11:36-39 seems to be an explicit reference to Antiochus IV Epiphanes who is associated with oppression and arrogance. Also, the “little horn” of the fourth beast seems to refer to Atiochus’s short stature and recognition of his violence.

“God Manifest”, The little horn, King of the North, King of Syria, King of the Seleucid kingdom from 175-164 BCE. For the first time the High Priesthood was bought from Epiphanes to Jason. According to 1 Maccabees he pillaged Jerusalem for no reason, it was already under his control, and attempted to wipe out the Jewish traditions and religion. According to 2 Maccabees on the second attack on Egypt there was internal trouble in Jerusalem over the high priesthood. Epiphanes saw this as a revolt and attacked the city then later tried to suppress the Jewish religion. It was predicted he would die between the sea and the holy mountain but he died in Persia.

Question 87

Judas Maccabeus

Answer 87

Judas the Maccabee, known as the hammer, and his family lead a genunine revolt of Antiochus IV Epiphanes in 167 BCE. He fights against the attempt of Epiphanes to outlaw Judaism in Jerusalem. The Maccabeans retake part of Jerusalem and rededicate the Temple, a story that is celebrated with Hannukkah every winter.

Judas is the focus in 2 Maccabees rather than Mattathias as in 1 Maccabees. He is a son of Mattathias and the leader of the Maccabean army. Rededicated the temple 164 BCE.

Question 88

Hanukkah

Answer 88

Celebrates the Maccabeans retaking part of Jerusalem and rededicating the Temple in 164 BCE. Jason, brother of the high priest Onias, bought the high priesthood from the king, Epiphanes, and built a gymnasium in Jerusalem to make it more Greek like, Hellenist. A man, Menelaus, for the right to high priest and killed Onias. Jason attempted to stage a coup but Epiphanes took it as a revolt and sent his troops in and attempted to get rid of the Jewish religion. Then Maccabeans really revolted and took back part of Jerusalem.