1. It is often said that biblical Wisdom is international in character.

Explain in some detail what such a claim might mean (giving evidence from the Bible itself). Explore some theological implications of this view of Wisdom. International Character of Wisdom o Wisdom literature is common in the Ancient Near East (i.e., Enuma Elish, Akhenaten) as a way of explaining the world, how it came to be, and further issues of morality and justice in society. o Wisdom lit is international b/c it addresses international (universal) questions of life. It also represents the language of the world. Why are we here? Why do bad things happen? What is the purpose of life o Wisdom everywhere passed down in similar ways: the Family/clan, the Royal court, schools o Biblical wisdom has parallels with other Ancient Near Eastern societies Job Gods speech in Job 39-41 shows that the author has extensive knowledge of creation myths from Mesopotamia Is concerned with the universal problem of suffering Parallels in Ancient Near East Most of the story doesnt use the name Yahweh and the characters are not Israelites God is generic Proverbs The proverb (mashal) - traditional wisdom was an ancient and widespread form of literature in the Ancient Near East o Common reflections on what life looked like as a wise person Most likely represents popular thought of practical wisdom in Israel much better than other books Proverbs 22-23 quotes Egyptian sage Amenemope Ecclesiastes The teacher is one who ponders, seeks out and collects wisdom Psalms Psalm 104 quotes the Egyptian hymn Akhenaten Implications o It means that Israel was in contact with surrounding cultures - this is not necessarily a bad thing: Israel's tradition is shaped in a context; this is not just direct revelation. Israel's wisdom tradition is shapped by conversations with other cultures. o It shows that the revelation of God may take different forms and may be understood with regard to real life situations (Proverbs) o It implies that there are certain things about God that may not be understood by conventional wisdom/tradition (suffering in Job) o God is a universal God - polemic against Jews as elite. They do not have the

corner on the wisdom market. Universal (other nations too) struggle for wisdom and right (or at least smart) living. Wisdom can come from many others. You dont need to be an Israelite to have/reveal wisdom. Revelation from God takes different forms and those outside God's people can see his revelation as well. There is also practical value in God's revelation and it takes shape in every day life. 2. Exodus 24-Leviticus 27 describe a particular view of the cult. Give some account of the cult as laid out in these chapters, paying especial attention to issues of: (1) sacred space; (2) sacrifice; and (3) the holiness of priests. Exodus 24 = Book of the Covenant, Leviticus = priestly code Sacred Space o Graded Holiness Some places, rituals, and people are seen as more holy than others o Exodus 24 - Moses Begins the notion of sacred space Only Moses may approach the Lord - all others must stay at a distance o Exodus 25-31, 35-40 - Tabernacle Continues the idea of sacred space Tabernacle as central Tent shrines are common in Ancient Near Eastern cultures Provides a way of imagining a central sanctuary even while Israel wandering. A great deal of description regarding how it is to be built and furnished The Courtyard and the Camp Boundary people who were not holy were sent outside of the camp. The Holy of Holies in the tabernacle and the Most Holy Place Gods presence was within Ark of Covenant within tabernacle. o Patterns of repeated actions and words that have some meaning; the meaning is not decided by the participator, but by generations of community. Sacrifice o Sacrifice is the oldest and most basic communication with the gods. Made sacred by being offered to a god; humans and/or animals in many cases required killing. The way you consecrate the sacred space Sacrifices seemed to be aimed at getting rid of disorder and ordering the life of Israel. o Moses To begin, Moses builds an altar and had the young men offer burnt offerings Moses spreads the blood around-on the altar and on the people as a sign o Explicit instructions on sacrifice of various kinds (Described in detail in Leviticus):

Burnt offering: given completely as pleasing odor. Well-being sacrifice: communion sacrifice, eaten afterwards in celebration Cereal offerings: more frequent, burned. Lev 2: some are burned and the rest are dedicated to the livelihood of priests. Special sacrifices for sin and purification Ritual for sin committed even inadvertently; sin is objective fact, must be atoned even if unintentional. Also for intentional sin: restitution in some cases. Main emphasis in Leviticus: atonement for offense against the Lord through ritual offering. Most vivid example of ritual atonement in Leviticus is found in the ritual for the Day of Atonement in chapter 16. o Ancient Near East sacrifice was a way of feeding the gods, not so in Israel. There is no expression of sacrifice as something that is needed by Yahweh. Symbolic: expression of gratitude and indebtedness, or to make amends. The Holiness of Priests o The priests are able to see God - priests were anointed which is a rise in status o Only priests may enter holy place - only the high priest the most holy place o Holiness - contrasts with the human condition, set apart. o Consecration described in Lev. 8-10 Divine approval of priests shown by the glory of the Lord appearing after Moses and Aaron come out of the tent. Great detail of the clothing of the priests to set them apart Special sacrifice for consecration - wash the priests with water, clothe them in the new garments, anoint them with oil, and make the sacrifices They were also anointed, symbolism of higher status, more holy. Priests have to behave properly, offer right sacrifices and live ethically: more rules and regulations are placed on them o Purity is huge concern for priests, described in detail in Lev. 11-15 Creation of hierarchy and order within the cult where some are seen as holier than others They must be holy because YHWH is holy (Lev. 11:44-45) o Priests were the ones charged with maintaining the order of the system. People with defects came to them. People brought their sacrifices to them.

3. Give some account of the role of prophets in relationship to kings, addressing particular issues of (1) the varied content of prophetic message to kings, (2) the place of prophets at royal courts and, (3) attitudes of the prophetic books toward monarchs. The varied content of prophetic message to kings o The first: Samuel Functions as prophet-judge and leader of the people Ushers in the kingship

Sets the tone for future relationships o Two Categories (Essentially) Court Prophets work for the court (see below) Nathan o Employed in the royal court o Critiques David through a parable o They have a good relationship Critics of Monarchs - God uses them to criticize the current ruler; this is the better example of the prophets relationships with kings during the exile Elijah and Elisha o Elijah approaches Ahab with judgment and curse. o Elijah and Ahab interaction sets pattern for prophet-king interaction through to exile o General All prophets comment on royal activity and relationships Pre-exilic prophets tend to be fairly critical of Israels kings; the king receives the bulk of criticism for the sins of his people Not opposed to kingship as a rule, just hope for good kings and criticize bad Overall, 8th century prophets condemned cult and encouraged social justice The place of prophets at royal courts o Means something different to be a prophet in the court youre paid by the king youre supposed to be correcting conflict of interest o Kings pay attention to prophets o Gad, Nathan, and Micah ben Imlah (1 Kings 22) all function in the royal court. There is prophetic guild that functions in the royal court, sometimes called sons of the prophets. o Amos Does not want to be associated with courtly prophets The marketplace, not the temple, is where service to God is tested Chapter 7 - the dismissal of Amos from Bethel (the northern sanctuary) he prophesied that Israel would go into exile, this is synonymous with prophesying against the king, so he was fired o Jeremiah and Micah are critical of professional prophets and their lack of justice Attitudes of the prophetic books toward monarchs o Amos, Micah, Hosea, Zephaniah against monarchs Amos condemns the cult at Bethel, says that to serve God is to practice justice Micah envisioned godly kingship in contrast to the present king Hosea claims that Israel is committing infidelity through idolatry. Restoration. Critical of kinship and monarchy they made kings but

not through me Zephaniah critical of king and sons before Josiahs reform. o Isaiah presents a challenge: Be faithful to YHWH and he will bring about the kingship of Immanuel and reinstitution of the Davidic line. Don't be faithful and be judged. Futility of reliance on neighbors Vineyard allegory social justice, bringing down of the proud o Jeremiah also very critical of the king and kingship. o Post-exilic prophets are concerned with establishing a leader over Israel (Zechariah and Haggai) 4. Compare the presentation of the reign of David in the Deuteronomistic History to that in the Chronicles. What is the relationship between the two accounts? What themes of each are worked out in the David story? Give at least one example of one texts reworking of the other. The Reign of David in the Deuteronomistic History (Earlier): o Purpose: Because it is pre-exilic, it is explaining what brought them to the point of exile. To explain the ways of God to men To explain to humans the better ways that they could live The narrator leaves problems that are pretty bumpy. He doesnt clean things up. A person who is serious about doing history and greatly respects his sources Not propaganda complex narrative o Two strands: one positive and one negative Positive: generally a favourable view of the monarchy It is a means to and end in that the most important thing that the king ever did was to build the temple. The favourable view is from time of Josiah The narrator continually notes that God is with David o Divine involvement in Davids conquests - Davids success is not his own, but Gods. o The Promise- instead of David building a house for God, God will build a house for David o In the Absalom mess, David flees but doesnt wish the death of his sons despite what they did; David is compassionate and forgiving toward his enemies Negative: a suspicious strand Samuels response to the peoples request for a king. Kingship is portrayed as human and fallible institution. Abuse of power: David and Bathsheba Taking the Census (2 Sam 24): Purpose of census isnt stated,

but Collins says its a prelude to taxation Pattern of misplaced punishment David repents and gets away with it instead, his child dies (Bathsheba) or 70,000 people die (the census)

o Themes: Obedience is paramount and Saul as a king failed to obey commandments, The temple is the most important achievement and most dominant theme in Kings. The covenant with David that continues to Solomon. Heavy-handed judgements on the kings. Disdain for Kings who allow worship outside of the central cultic setting. o Overall, a modest reflection of the kingship demythologized David is complex, human, and fallible The author has courage to say that our heroes are also our villains The Reign of David in Chronicles (Later): o More idealistic and positive view of David and the monarchy Written during a period that wanted to restore the monarchy (EzraNehemiah) o First few chapters focus on the genealogy of Davidic line. Those included were those that remained faithful to the Davidic line o Centerpiece construction of the temple o Differences from Deuteronomistic: Omits the description of issues with Saul Omits Davids exposure before Michal Omits the Bathsheba narrative Omits the rape of Tamar Omits intrigue about the successor of David as the Deuteronomic history does Clear tendency to avoid stories that detract from Davids image as the ideal king o Because it is post-exilic, it is written to reestablish Israel in the second temple period Propaganda Example of reworking: o 1 Chronicles 17 compared with 2 Samuel 7:14 the building of the temple 2 Samuel 7 predicts the everlasting dynasty of David 1 Chronicles there is no mention of punishment of sin o 1 Chronicles 21 compared with 2 Samuel 24:1 2 Samuel 24.1 has God angry with David to take a census 1 Chronicles 21 blames the satan for the census, he incited David, it is not Davids fault o The journey of the ark to Jerusalem

2 Samuel - the bringing the ark to Jerusalem is marked by praise and jubilation. David dances. Chronicles removes David's dancing and includes David's concern for the cultic duties of Levites brought about by the presence of the Ark. Moreover, David is dressed for the occasion in a robe of fine linen.

5. Imagine that the Deuteronomistic Historian and the author of the book of Job are having a conversation on the relationship between human sin and human suffering. Reconstruct this conversation using, as much as possible, material from each work. Make sure to highlight the principal arguments and concerns of each work. (That is, emphasize substance and content over style.) Deuteronomistic Historian o Sin and holiness are tied to covenant. Suffering is tied to breaking the covenant. o Retributive attitude towards human sin and suffering. Example: the sin of Manasseh caused destruction of Judah. It was a sin that was not redeemable even through the drastic reforms of Josiah. Example: the exile; always looking back trying to explain the punishment, understandable. o In Deuteronomistic theology then if you are blessed because of righteousness and cursed because of sin. Blessings and curses based on obedience to decrees and laws. Follow them in the land that you are entering to take possession of it. Concerned with right action The people are exhorted to keep the law and not to turn to the right or left so that they could be successful and prosperous. o Judges The Israelites did what was evil in the sight of the Lord therefore His anger burned against them. Consistent condemnation of kings for their inability to keep the central place of worship in Jerusalem, there is a continual violation of the covenant with YHWH. Sin and holiness are defined based on the covenant Because Saul did not strictly adhere to the instructions of God, the Spirit of the Lord was removed from him. Job o Replaces Deuteronomistic view with another: Human suffering sometimes happens for no reason. o A mental experiment in what it takes to be righteous. What are the conditions to be righteous? If you take all his stuff away, will he slip into impropriety? o Insists he is righteousness, not sinful Job 31 outline of ethics in Ancient Israel, all of which Job has followed Job 33:9 "I am pure and without sin; I am clean and free from guilt" claims to be the ideal Deuteronomistic person o God does not cause human suffering.

God actually tells the satan to go after Job, taunting him with Jobs righteousness, then God hands Job over to suffering, despite his innocence. This very act flies in the face of traditional Deuteronomistic tradition of retribution. o YHWH's speech in 38-42 Job 40:8 - "Would you discredit my justice? Would you condemn me to justify yourself? Condemns the friends who represent the Deuteronomistic perspective of blessing/curse Job is called into question for comments on God but still declared righteous Suffering is beyond human comprehension. Job's near blasphemous outbursts are preferred over the traditional piety of the friends. 6. Imagine that the Chronicler and Micah are having a conversation on the nature, purpose, and adequacy of the cult. Reconstruct the conversation using, as much as possible, material from each work. Make sure to highlight the principal arguments and concerns of each work. (That is, emphasize substance and content over style.) Micah: Boo, cult. o Micah 1:3 The Lord is coming from his dwelling place; he comes down and treads on the heights of the earth. It is significant that nearly the first thing that Micah says is that the Lord will leave the temple (his dwelling place) to destroy Israel for their transgression. o Micah 3:8 the sun will go down on the prophets Low view of the cult, constant critique Accuses the Prophets of misleading the people they cry peace when there is food and declare war on those who do not feed them o Micah 6:6-8 He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God. Failure to respond to redemption with justice. Micah critiques sacrifice as a misunderstanding of purpose. Contrast of royal and powerful with weak. Offerings are not enough; the cult has failed in its purpose: to uphold justice. o Universality of new temple vision: Open to all as opposed to restrictive nature of the Chronicler o Prophesying during the threat of Assyrian invasion in the 8th century. Message of gloom makes sense. Prophesying judgment against Samaria and Jerusalem, the centers of the cult. The Chronicler: Yay, cult! o Second temple period, return from exile need for framework in order to reestablish an opportunity for God to work His righteousness.

o o o o o

How can we best be Israelites in this new situation? Cult, cult, cult! He is helping to build the ideological/theological infrastructure for the new Israel by re-shaping Israel's past. Continuity with the past is important and the cult helps to achieve this ideal. The cult is the vessel through which the people reform the community. Emphasis is placed on temple, more than king Wants to establish a place for God to work his righteousness in the postexile period. Extensive genealogies verifying David as king, divinely appointed by God. Descriptions of priests, reclamation of the ark of the covenant, inclusion of the genealogies of those after the exile in order to tie them into the priestly covenant. The deeds of David climax in the directions on the construction of the temple. All of Davids parting words concern the building of the temple He gives the plan to Solomon. David 1 Chronicles 29:19 - Grant to my son that with a single mind he may keep your commandmentsand build your temple. David and Solomon as builder are idealized and rarely have a negative word said about them. Moreover subsequent kings are judged as of whether or not they live up to earlier standard.

7. Trace the history of Israelite prophecy from its beginnings in the premonarchic period to its transmutation into a religion of the book in the Second Temple Period. Indicate how the purpose, concerns, modes of communication, and social setting of prophecy changed over time. Premonarchic o During this period, prophets functioned as the leaders of the people and the articulators of Gods action. Heres how it all went down: Prophets speak to God. God speaks to prophets. Prophets speak to people. People speak to prophets. Prophets hear voices/see visions. Prophets interpret the work of older prophets. o Moses the quintessential prophet/king, the proto-prophet He speaks for God and gives the law. God also speaks to him. Deuteronomy 15 God will raise up another prophet who is like Moses o Miriam is also described in prophetic terms o Balaam o Deborah in Judges, helps deliver Israel from Sisera the Canaanite o Samuel a prophet/king before Saul

His relationship with Saul sets up the relationships between prophets and kings in the Monarchic period The transition prophet, both before and during the monarchy

Monarchic o With the establishment of the king, prophets functions as leaders of the people but in a different way. Members of the royal court and advisors to the king: Nathan, the prophet guild Previous to the division of the kingdom Or critics of the king: Elijah, Micah, these prophets arise once the kingdom divides These canonical prophets are actually the minority, most prophets worked for the king These royal prophets are condemned in the canonical prophets o Samuel tells Saul that he has lost Gods favor, and anoints David. o Nathan and David have a good relationship; Nathan rebukes him but only in parable. 8th Century - Amos, Hosea, Proto-Isaiah, and Micah o They spoke to the situation: eminent danger in the North from the Assyrians. o Part of their mode is naming the kings through prophetic oracles. o Their main message was about failure of Israel to live to their part of the covenant. o Amos I hate, I despise your religious feasts; I cannot stand your assemblies. Kicked out of the court for his prophecies o Micah - critical of the professional prophets because they give oracles for money o Isaiah and Hosea reflect their prophecy in the names of their children th 7 Century - Habakkuk, Joel, Zephaniah, Jeremiah, and Nahum. o Nahum prophesies against Nineveh mock lament o This illustrates that prophets of Israel functioned outside of Israel to and not only prophesied about Israel (620-612) o Jeremiah gives the account of why Jerusalem is destroyed. o Zephaniah likewise foretells the destruction of Jerusalem. th 6 Century o Before restoration - Obadiah, Ezekiel, and 2nd Isaiah Obadiah - again prophesies against Edom (outside of Israel) Ezekiel - gives oracles of doom against foreign nations, and Israel, but ends with hope for Israel He has some weird symbolic actions of prophecy o Builds a model of city under siege o Lies on his right side for 390 days to bears Israel's iniquity and then on his left side for 40 days to bear Judah's. Prepares food over human dung

Shaves his hair and divides it up to illustrate the fate of the Jews 2nd Isaiah Envisions a new future by re-interpreting the past Utopian concept of God o After restoration - 3rd Isaiah, Haggai, and Zechariah Zechariah - Wants to re-interpret the role of the High priest for a new time in the 2nd temple period, Joshua Haggai - concerned about people putting their own needs/wants above rebuilding the temple. 3rd Isaiah - gives a realistic spin on 2nd Isaiah, urge to maintain justice 5th Century Malachi, Daniel o The time of Daniel during the Persian period o Prophets are once again functioning as leaders of the people and exemplars of how to live in a time when Israel is not a nation and has no king. o Critiquing the foreigner governors.

8. Postexilic Old Testament books frequently use stories of the past to reflect on present difficulties or opportunities. Examine the use of the past in Zechariah, Second Isaiah (40-55), and Daniel. What themes recur? How do the authors view Israel's past? How does their view of the past influence their view of YHWH's work in their own times? Zechariah o The name Zechariah means The LORD (YHWH) God remembers o 1:1-6 and chapters 7 and 8 are Deuteronomistic in theme 1:1-6 assert that the Lord was angry with their ancestors and that he would return to Judah if the people would return to him This is the covenant theology: Israel owes something to God in order for him to fulfill his promises It serves as a justification of God's punishment and warning about the future. o 3:1-10 is about rehabilitating the priesthood and also restoring the Davidic line 2 Samuel o Chapters 9-14 kingship is a theme o Part of Proto-Zechariahs motivation is to rebuke Judah and motivate them to rebuild the temple Using language that Deuteronomistic helps explain why exile happened. Alluding to David and the restoring of the Davidic line helps motivate the people to once again submit themselves to YHWH. YHWH is working in the present, but His people must remember the past so they don't repeat it Also, recognize that He is doing something new through new high priest and restoration of David. Specifically God remembers his covenant promises and acts to fulfill them. He has delivered Israel from Babylon and will restore the throne

divine earthly king in the temple. 2 Isaiah o Major theme of 2nd Isaiah is that the deliverance of Israel from Babylon by the Persians - a 2nd exodus. o 40:1-2 - alludes to the Deuteronomistic covenant and how Israel broke her part of the deal, suffered double the amount of punishment she deserved o Repeatedly references and draws upon images of the Exodus and the first act of creation He does this in order to compare the present deliverance of Israel from Babylon with the older deliverances in the past. o Still, this new exodus and new creation of YHWH is unlike anything he has done before. This new act of creation will be the incomparable climax of His work. o 43:18-20 - draws on imagery from wanderings and how these are more than just memories; they are in fact projections of the future. The exodus is something being re-enacted in the present. o 4:24-28 God created everything and can do what he wants, even use a Gentile king. o 51:9-11 YHWH slaughtered the chaos monster, created the world, dried up the sea, and gave birth to Israel. The prophet is saying that YHWH is doing this again (Awaking and Putting on strength) in the new exodus from exile. o 55:3-5 - Davidic covenant and the restoration of the throne Instead of being a person restored to the throne, it is the whole nation of Israel o 2nd Isaiah's use of the past illustrates that, just like God delivered in the past, he is delivering again. Just like he defeated the forces of chaos at creation and the exodus, he is defeating the forces of chaos in the exile. Daniel o Structure Chapters 1-6 provide examples of how we live as exiles Its hard to live among the Gentiles, but doable. Chapters 7-12 present the notion that YHWH will deliver in the end; there will be a new kingdom for those who are faithful. Its hard to live among the Gentiles, but God will cream them. o Chapter 1 purity laws are what make the Jews distinctive when they are living among Gentiles/in exile o Daniel as a figure who interprets dreams alludes to David. o Daniel as high in the court of Nebuchadnezzar (a foreign king) is an allusion to Joseph in Egypt. Joseph also has the ability to interpret dreams. The author seems to be saying that if Jews are faithful to God and hard working they can achieve high status among Gentiles. They should be loyal to the foreign king, but their real loyalty is to their
nd

heavenly king. o Chapter 7 draws on the mythic traditions of God defeating the chaos dragon Leviathan and primordial sea. The implication in Daniel 7 is that God once again through his people defeats the forces of chaos. However, this time the defeat is final, once and for all. Summary o The Exodus, creation, and the patriarchs living in Egypt are historical events. Just like these things happened in the past, they can happen again. o God's character hasn't changed. God will deliver. God is present. God works in the past and the present. o In other words there is corollary between the past and present. The past informs the present, and repeats itself there. o Key: the theme of Deuteronomy. God abandoned his people and let the exile happen because they broke the covenant. In order for God to be faithful to Israel, Israel must be faithful to God no matter what her situation is.

9. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel. Genesis o Literary Issues Obviously a compilation of different sources. Many repeated stories: creation, flood, Abraham calling Sarah his sister, accounts of the Abrahamic covenant, Abrahams dealing with Sarah and Hagar accounts of the naming of Beersheba. Difficult to iron out which sections are from each source. J is dominant Possible Outline: Chapters 1-11 primeval history Chapters 12-50 patriarchal history Genealogies are linking elements attempt to define the people of Israel, likely fictional. The biblical narratives are, by necessity, written in the language and imagery currently used around them, even though they present a new revelation The nature of folklore is that it evolves over time o Historical Issues The creation story is similar to other Ancient Near Eastern stories Babylonian Atrahasis myth

Enuma Elish (based in the realm of the gods) The epic of Gilgamesh (based on the interaction of gods and man). Herman Gunkel saw the Patriarchal stories as legend more than as actual history. Legends are likely from the oral tradition. Assume they are doing something other than history. Assume that the main story happened. Noth suggested that the individual patriarch narratives originated separately in different places. Genesis is being used less and less as a historical text and more often as a crystallization of Israels most fervent beliefs and hopes in genealogy and narrative. Rather than asking, Did it happen historically? we should ask, What does it mean theologically?

9Cont. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel. Exodus o Literary Issues Seen as a continuation of Genesis In Hebrew, the title is These are the names of and references Jacob Sources: predominately P, J, and E. It is difficult to distinguish J and E sources in Exodus (compared to Genesis), The P strand is very prominent. o Chapter 6 revelation of Divine name o Chapter 12 Passover account o Chapter 14 Crossing Red Sea o Chapter 25-31 tabernacle instructions o Chapter 35-40 account of construction The present text seems to incorporate a variety of independent sources (the book is an eclectic mix of smaller units fro Israels history: hymns, hymn fragments, itineraries, ritual traditions, and legal codifications, and birth narratives) and precise reconstruction of the assembly of those sources is far from attainable. o Historical Issues Exodus deals with the birth of a people: the exodus of the Israelites from Egypt is the most celebrated event in the Hebrew Bible; it gives Judaism identity Genre: legendary and folkloristic (yet, there still has to be some kernel of truth) Date: final edition no earlier than Babylonian exile.

Problem: The exodus is not attested in any ancient non-biblical source. The Egyptians kept detailed record and there is no mention of a large group of Israelites leaving the borders under any circumstances. There is record of the Hebrews being in Egypt as slaves however. The first mentions of Moses and a people leaving Egypt for Jerusalem/Judea was in the Hellenistic period. Never names the Pharaoh, just the cities built, and even those need to be stretched a bit to find accurate historical matches. Problem: Moses is a name of prominence, and as Collins puts it, "it is difficult to imagine why Israelite tradition should give such a prominent role to someone with an Egyptian name if there were no memory of such a person." He also states that it doesn't make sense to make up the shameful tradition of slavery if it didn't actually happen. However, there must be some historical nugget from which the story takes shape. Regardless of historicity, the exodus became a founding myth in Israel and fleshes out the storyline present in Ex. 15. In the end, very little can be said about the exodus as history. All we can really hope is to attain a plausible reconstruction.

9Cont. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel. Deuteronomy o Literary Issues Last book in the Pentateuch or Torah. As such, many argue that the Torah should be interpreted through the lens of Deuteronomy. Word Deuteronomy means 'repetition of the law' this is the basic theme, a second is the giving of the law. Similar to Wisdom Literature Distinctive style that illustrates a different author/redactor than the rest of the Pentateuch. Talks about Moses in the third person. Genre Functions as a political tract o Form and structure of Ancient Near Eastern vassal treaties a conditional contract between a great king and one of his subject kings. o God will take care of Israel if they will keep his covenant. Ascribes itself to Moses, and he is the central figure giving speeches Epideictic A ceremonial and demonstrative speech for a

special occasion. Deliberative Making a decision. Sometimes called "legislative" oratory, deliberative oratory originally had to do exclusively with the type of speaking typical of political legislatures. This sort of oratory was oriented towards policy and thus considered the future and whether given laws would benefit or harm society. Written in layers with the poetry being the oldest. o Historical Issues Faces of the problem of historical distance: Between the past and present Between tradition and needs of the presents and between revelation and interpretation Book was written and compiled over several centuries and the use of several sources Probably best to date the compilation of the book between the fall of Samaria (721 BCE) and beginning of the restoration (535 BCE). Though parts may have been older than this. If it was compiled over several years, the scribes must have come from the same school because same tone is used (Direct Address, Highly personal tone) Problem: Deuteronomy 30 seems to presuppose exile and saying that Israel will return from it. Don't know when the book was added to Pentateuch. Seems to be Deuteronomistic editing in the former four books suggests that it came before priestly redaction But there is little priestly editing in Deuteronomy itself Most scholars agree the Deuteronomy was attached to the historical books (Joshua and kings) first. After the exile it was attached to the books of the law to emphasize the law and provide an overarching view for it. 9Cont. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel. Psalms o Literary Issues 150 - illustrates that is a collection by multiple authors and has multiple perspectives. Divided into 5 books (probably indicating a parallel to the Pentateuch) 1-41 uses YHWH for God 42-72 uses Elohim for God 73-89 90-106 107-150

 Each internal book ends with a doxology of praise Overall the collection moves from lament to praise Opening two psalms form an introduction describing the ideal reader a person who delights in the way of the Lord mediates on the law day and night. Types of psalms Lament most common o Address o Complaint o Petition o Expectation of trust and appeal for help o Maybe some more lament o Ends in Praise or promise Royal (scattered through-out) o Share a common theme of kingship, not a common structure Ascent o Pilgrimage songs going to Zion or Jerusalem Songs of Thanksgiving Hymns of Praise Enthronement psalms not as common, but talk about YHWH ruling over the cosmos Teaching or Wisdom psalms It best to understand the psalms as prayers that were sung. o Historical Issues Most of the psalms are Judean in origin and from the pre-exilic, monarchic period. The formation of collection of psalms probably goes back to the first temple period when the cult began to get important. Book most likely put together in its present canonical form around 200/300 BC. Until then the content was fluid. Most likely several songbooks floating around. Compiler put superscriptions on the psalms as sort of learned commentary about how and when each psalm should be used. David did not write all the songs ascribed to him though he may have collected a bunch of them during his reign. 9Cont. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel. Isaiah o Literary Issues A complete scroll of Isaiah was found among the Dead Sea Scrolls indicating that its completed form is from no later than the 2nd century BCE.

Structure: How do you fashion one book out of plural oracles given over time? The compilers seem to be passing on the words of a single prophet (Isaiah) as well as the words of their own group. 3 fairly distinct parts: Chapters 1-39 concerns the 8th century Chapters 40-66 concerns the 6th century (address the destruction of Jerusalem) Chapters 56-66 thought by some to be even later. The distinction between a second and third Isaiah is not universally accepted. The sayings against the nations are similar in the other prophetic books, making it possible that they were recycled to fit different situations. Collins argues that not everything within 1-39 can be attributed to the 8th century prophet For example: the oracles against Babylon in 13 and 14. The move in the 1900s was to subdivide further and further, but more recently, the move is to figure out how it all came together to be one book o Historical Issues There are 4 major events in the history of Israel that provide a background for Isaiah: The Syro-Ephraimite War and its aftermath the Northern kingdom was known as Ephraim. o Judah (Southern kingdom) became a vassal of Assyria. The Assyrian invasion Assyria attacked the Northern Kingdom The conquest of Jerusalem and the exile the Assyrians eventually weakened and were taken over by the Babylonians. The Babylonians became the world power in 605. o Nebuchadnezzar destroyed Jerusalem and brought a large portion of the population to Babylon. The return in 539 the Persians defeated the Babylonians. Several Jews then went back and rebuilt the Temple and Jerusalem. Chapter 40 is a contrast between YHWH and Marduk (Ancient Near Eastern) 40-55 background is the international situation during the reign of the last Babylonian ruler, Nabonidus. The author predicts the fall of Babylon and preaches against its religious ideas. 56-66 address the internal affairs of the community in the early Persian period. Disappointment at Cyrus had caused a decline in Yahwist religion. Sabbath is a big deal here. 9Cont. Give some account of the major literary and historical issues of Genesis, Exodus, Deuteronomy, Psalms, Isaiah, and 2 Samuel.

2 Samuel o Literary Issues Primarily about David's reign as king. Scholars think that many sources were used in making up this account Edited by the Deuteronomists. The narrative is said to be an apologetic or propaganda document for David reign In the first few chapters David mourns the death of Saul, but also quickly moves to secure his own accession to the throne Chapter 7 The temple God rejects Davids desire to build a temple and instead promises David that he will maintain his kingdom forever. It is odd that God rejects the temple, and some have argued that this section was added later to explain why Solomon built the temple and not David. Chapter 7 The covenant In this chapter we see several Deuteronomistic themes such as God giving David rest from his enemies, the covenant motif, references to Gods deliverance from Egypt. This oracle is seen as the basic charter document of the Davidic dynasty that was probably created and preserved in the royal courts. However, the theology of the "Davidic covenant" does not coincide with typical Deuteronomic theology. o The covenant in Chapter 7 is unconditional God will never turn his favor from David's house. o Deuteronomistic theology holds that covenants are conditional. Chapter 7 The monarch, David here is "demythologized." The more human portrayal of David in 2 Samuel is typical of the Deuteronomistic History. o Historical Issues Chapter 7 Nathan enters the conversation with David concerning building a Temple for Yahweh. This provides us with evidence that kings often had prophets in their service. Chapters 8-10 are about the many conquests of David, and list several people groups he was able to conquer. Its hard to put a lot of historical weight on these texts because there is no other historical evidence suggesting such an expansive Israelite rule. It could be that this is an idealistic understanding of what happens when Gods chosen king is in control.

It is possible that David was successful in expanding the borders to the nations immediately surrounding Israel, but it is unlikely that Israel held any of these expansions for any length of time. Absalom prominence of counselors/advisers in this story. This has led some to think that the story was created in a royal court setting. It offers good insight into what was probably a realistic scenario in ancient monarchies: several counselors vying for the attention of the leader, all of them clever, but not necessarily moral or ethical. Royal Ideology The Deuteronomists developed the idea of kingship in Israel in the 7th century, but some of the ideas concerning kingship are probably much older. o Psalms 89 and 132 are significant in helping us understand the early concepts of Israelite kingship. o In these psalms we see the idea of the direct link between the king and God. o These earlier ideas of kingship usually have somewhat mythic overtones with claims regarding vast and expansive Israelite empires that never really existed. In 2 Samuel we see a much more reserved concept of the kingship than in Psalms. o There is an understanding of a significant connection between God and the king, but it is nothing that could be construed as mythological in scope. o Some scholars argue that a text like 2 Samuel 7 is an attempt by the Deuteronomic historian to tone down some of the royal ideologies. 10. Nardoni (p. 95) notes that biblical Law aimed to help Israel fulfill her mission as a community liberated to serve God and to be an example of justice to the world. Based on your readings of both the textbooks and the Bible itself (and of course your own experiences), explore this claim. What tensions arise between serving God (religion) and practicing justice? How could/should a religious community taking the prophets seriously model justice, especially since ideas of justice are somewhat contested? Does biblical Law help such a community model justice for others? Please give examples and be as specific as possible. Biblical Justice o The Exodus The book of Exodus establishes strict connection between departure from Egypt and the reception of laws at Sinai. The opening of the Decalogue states: I am the Lord your God, who brought you out of Egypt, out of the house of slavery. Thus the law is couched within the narrative of liberation.

The laws are within the framework of the covenant. Therefore, obedience to the covenant, which was made possible by the generosity of the gracious God, is concrete manifestation of her response to Gods love. As they have been shown justice by Gods release from their oppression, so they are to show others the same justice. The Ten Commandments Sabbath: humans are to enjoy rest because they are made in the image of God. Mom/Dad: Respect to the ones who gave them life. Adultery: an act of injustice against God and the individual and community. Kill: Illustrates distinguishing character of laws - they give preeminence to life The Covenant Code Slaves establishes the norms for emancipation of the Hebrew slave bought by a private person. The measures protect the good of the slaves themselves as human beings more than they secure the profit that the masters could extract. Needy (poor, widows, orphans) the Code takes serious measure to eradicate poverty. To protect the needy is to celebrate the divine action of the exodus and to become instruments of liberation for other people. The land was supposed to rest every seven years for the good of the poor. This is an act of faith and justice. The Social Laws of Deuteronomy The laws are to create a society with a spirit of loyalty toward Yahweh and of justice toward fellow human beings. Slaves: Assimilates the 7th year emancipation of slaves into the law of the Sabbath day Needy: Since there will never cease to be some in need on earth, I therefore command you, Open your hand to the poor and needy neighbor in your land. The Holiness Code (this is the parallel to the collection of Deuteronomic Laws) Leviticus 19 offers an extremely close relationship between religious piety (regulations governing public worship) and social behavior (norms for social life). Both are located under the rubric: Be holy as I am holy (v 2). This rubric is a call to imitate the sanctity of Yahweh as much as in acts of worship as in social behavior. Leviticus 25 treats two sabbatical institutions: Rest of the field Jubilee o Jubilee is a returning of land to original owners every fifty years, debts are remitted, fields lie fallow, and some slaves have the potential to be released.

o Some argue the objective of this celebration was to maintain an ideal of social justice that served to shape the society of the future. o Deuteronomic History (Samuels, Kings) 1 Sam. 8:11-18 Monarch has significant role in administering justice as warrior judge and priest: Samuel seriously rebukes the kings abuse of power. 2 Sam. 11:1-25 Nathan and King David 1 Kings 21:1-29 Elijah condemns Ahab and Jezebel because they have Naboth killed for his vineyard o Prophetic critique, Ex. Amos (Could use any prophet, Amos seems to be the easiest) The critique of the cult puts sharp in focus the question of what is important in religion. For many people, in both ancient and modern times, to practice a religion means to fro to the temple or church and to participate in the rituals. Oracles in Amos move closer and closer to home, ultimately condemning Israel. For Amos, however, to serve God is to practice justice. The slaughter of animals, and the feasting and celebration that accompanied sacrifice, did not contribute to that goal. On the contrary, it gave the people a false sense of security, since they felt they were fulfilling their obligations to their god when in fact they were not. For this reason, sacrifices, even if offered at great expense, were not only irrelevant to the service of God, but actually impeded it. Amos is radical in his rejection. The service of God is about justice. It is not about offerings at all. o Why bother with social justice? Grateful to show appreciation to the God who had liberated them. Practical blessing was promised from obedience and loss of land was the result of moral contamination of the land where holiness dwells. Universal the neighbor as a human person created in the image of God. Tensions between Religion and Justice o Can you integrate cultic practice and justice? o Can you reconcile the prophetic condemnation (a la Amos) with the message of hope (2nd Isaiah) Taking Prophets Seriously o The prophets role is to offer an alternative version of reality.

It is never easy to imagine this vision when your existence feeds you another story. It is to this distorted vision that the prophet speaks. At the core is the call for the people of God to be the people of God. Gods nature was that of justice and righteousness, his children were expected to be the same. Being was to flow into doing, and to reflect the actions that God had taken on their behalf through history. The prophets drew the people to their history in order to reframe them in the present and point them towards the future. o Hamiltons Elements of Prophetic preaching Have an alternative vision. Have counterbalance visions Analyze how religion can be corrupted; call it like you see it. Biblical Law and Justice o Provides a vision for the people. o Critiques the status quo. o Calls for a reflection of the nature of God. o Calls for recognition of the image of God in all. o Calls for an intimate connection of worship and ethics.

11. Walther Eichrodt claimed that "in the Old Testament...we find both a stock of spiritual values firmly established at the outset and also an incessant process of growth which is continually enriching the religion by drawing into its sphere new content from without." Based on your readings of the Bible and of your textbooks, please identify several key "spiritual values" or central theological commitments and explore in some detail how one of them operates in different ways throughout the Old Testament canon. Monotheism o Not an accepted religious approach in the Ancient Near East o Israel grew out of a thoroughly polytheistic context. o The move from polytheism to monotheism began in Genesis and does not fully come to fruition until post-exilic Israel. o From Genesis 12 until the exile, strong polytheistic elements permeated Israelite worship (i.e. high places, Baal worship, Canaanite rituals) o Attempts to rid Israel of paganism include genocide (Joshua/Judges, centralized worship (Deuteronomy), the preaching of the prophets, and eventually the Exile. o A unique view of God as the true king, even if a temporal king was on the throne. Place of Worship/sacrifice o In different parts of the Pentateuch we see sacrifice being spoken of in different locations - at the temple, my home, all the land. o Ritual is the performance of more or less invariant sequence (the order is

o o o o

important) of formal acts and utterances not entirely encoded by the performer. Ritual is about space and its use for the holy- including degrees of holiness (some places are more sacred than others) The discussion of Laws in Deuteronomy focus on the big things for Israel: where to worship and centralization of sacrifice? Psalm 2 continues this introduction by bringing to bear some important themes in the Psalms by emphasizing Zion as the holy place. Significant locations The Tabernacle High Place The Temple Ezekiel as a transition point as Gods glory leaves the Temple

Torah o The Ancient Near East was a legal world, in which the law came from king Over time some thought that these laws should be recorded and written: Ur-naamu, Lipit-Ishtar, Hammurabi (1750 BCE), Middle Assyrian, Hittite law codes. Law was typically oral, regional, and preserved by the wise. o In the Old Testament, law comes from God Obeying the Law must be a careful attempt to understand God and respect and value what he has done. o There is some tension between Laws; there are circumstances where Law cant be kept. Therefore, when we look at Law dont view Law, and the hedge around the Law as a burden, but as an attempt to concretize obedience to God and be an aid to God seeker. o They were appreciative of law and willing to enforce law. These laws were expressions of their values and an extension of the authority that gives the law. o The prophets seem to have the understanding that, at least certain elements of their law are applicable to all people in all places. o The goal of Psalm one is to understand Torah. In order to do this it requires more than just intellect- it requires morality/righteousness. In order to become righteous a person must read Torah. Justice o In the Pentateuch It is seen as an extension of Gods work towards humanity. The person who claims to be faithful and is practicing the pursuit of justice is truly faithful. If a person lacks the practice of justice and pursuit of justice for those who cannot seek their own justice is not truly faithful. Justice is seen as the responsibility of the king and comes from the king. Also the responsibility of all people and it comes from God

himself. It almost works as a form of sacrifice and makes one holy. o Justice in the Prophets Isaiahs servant the servant of the Lord is just, he doesnt cry out, he doesnt crush people; he doesnt get tired until he has established justice. A book like Jonah makes the point that Gods eyes are towards all people. Functions as an extension/fulfillment of law and worship Based on the equality of all people An avenue of freedom to both the givers and receivers o Justice in the Writings and Psalms o Functions as an act of salvation o Viewed as an act of worship o About the proper distribution of power (or wealth, education, status, etc) Covenant o Gods desire for relationship Community access The role and responsibility of election An expression of Gods continual involvement with the people of Israel spanning generations. o Gods work to upgrade creation o A way of reshaping individual life as well as society o The Patriarchs Selection of Abram somewhat arbitrary. Not based on their morality they all repeatedly make mistakes o David Eternal or conditional? Developed messianic overtones God is key in initiating, keeping, and remembering in spite of his people. o The remnant (Isaiah, Amos) Journey o The call of Abraham o The Joseph cycles o The Exodus o The Exile and second Exodus