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THE CONDEMNED SONS IN THE BLESSING OF JACOB (GEN. 49:3-7) THE PROBLEM OF CURSES IN THE BLESSINGJung, Kwangbong 04 October 2011 (has links)
It is almost inconceivable that Jacob begins condemning his first three sons in the
blessing at his death bed. Many scholars have long endeavored to solve the problem from
the social and political circumstance in the late period of redaction. It is a more
reasonable attempt to find the solution in the stream of the story in Genesis, the repeated
blessing stories in Genesis. As is widely known, Genesis is the book of blessing.
Blessing is the base of the inter-relationship in the Old Testament. The Old
Testament emphasizes God as the final source or agent of blessing and curse. On the
other hand, the Old Testament illustrates the belief that the spoken words themselves have
the active power to produce the desired effect without any external agent as well.
The blessing stories in Genesis ordinarily contain curse together. Yet, the excluded
sons are not the cursed sons. The curse contains the hope of the blessing at the same time.
Genesis emphasizes that the Godâs promise for Abraham continues in the line of blessing
of the descendants of Abraham without ceasing. However, when God chooses one to
succeed the blessing to the next generation, it does not automatically mean a rejection or
curse of the other sons. A similar paradigm repeatedly appears in the blessings of Genesis. One son inherits
the promise and all the brothers share the benefits. Joseph inherits the fatherâs blessing
and the other brothers will participate in the blessing together. They are blessed as a unit.
The Jacobâs curse on the first three sons plays an important role: the instrument of
discipline and precaution, various courses for ultimate blessing, and the role of arbitrator
of the potential rivalry and conflict among brothers.
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A BIBLICAL-THEOLOGICAL INVESTIGATION OF THE PHENOMENON OF WONDERS SURROUNDING MOSES, ELIJAH AND JESUSvan der Walt, John Stevens 04 August 2014 (has links)
In the Canon of Scriptures, the phenomenon of miracles/wonders falls into three great
Epochs. In the Old Testament there are two Epochs where decisive turning-points
marked its course with an intensification of miracles/wonders. First, there are the
wonders in the so-called plague narratives and during the âwildernessâ in the Exodus
tradition. Then, in the ministry of Elijah and Elisha (1 and 2 Kings), came the second
Epoch. Both of them (Elijah and Elisha) did miraculous deeds. The third Epoch heralds
the ministry of Jesus Christ in the New Testament. This study shows that there are
similarities between wonders in the first and the third Epoch, and there are similarities
between wonders in the second and the third Epoch, and even in all three. The
researcher uses a narrative model which is a combination of existing narrative models,
to point out the significance of the similarities between wonders in the three Epochs.
Selected aspects used in the model, such as structures, settings, themes and motifs,
highlight the fact that there must be a coherent Theological relationship between the
three Epochs. Miracles in all three Epochs point to events (forwards and backwards) in
the future and in the past, helping the reader to understand that the same God is at
work, present, future and past. In all three Epochs the miracle stories give hope to
people finding themselves in some kind of oppression. Their hope ultimately lies in
Godâs presence, shown in his miraculous acts through his agents, Moses and Elijah and
his Son, Jesus. The thesis addresses the lack of a detailed examination on the theme
of corresponding miracles in the miracle narratives surrounding the figures of Moses,
Elijah and Jesus. In order to achieve the goal of a comprehensive narratological study,
the model used by the researcher consists of two divisions: A. Preliminary reading and
B. Closer investigation. The preliminary reading helps the researcher to get a grip on
the narrative as a whole, but also to identify certain aesthetical elements such as
structure, settings, themes and motifs, which the authors of the three different Epochs
used to craft their miracle stories. The aesthetical âtoolsâ of structure, settings, themes
and motifs form the backbone of the study. They point right to the fact that there are
similar aspects in miracle stories in the three Epochs. Hence, they show that, in the
field of Biblical studies, a thematic approach opens up new possibilities to discuss the
coherence between Old Testament and New Testament studies: The theme of âwondersâ is one possibility. Hopefully, this dissertation will contribute to a debate
(once more) which J.P. Gabler started way back in 1787 and which has been almost
forgotten.
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The problem of suffering in the Book of JobGross, John O. January 1921 (has links)
No description available.
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The nature and function of Hebrew prophecyEastman, Arthur M. January 1921 (has links)
No description available.
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The comparison of the teachings of the Hebrew prophets and the socialistic prophetsWagner, Clifford Everett January 1922 (has links)
No description available.
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Homiletic value of linguistic study of Old TestamentWomack, Peyton Elliott January 1922 (has links)
No description available.
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Fundamental ideas of covenants in the Old TestamentCubit, Frank R. January 1922 (has links)
No description available.
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The miracles of the Old TestamentDraper, Charles Howard January 1922 (has links)
No description available.
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The Old Testament Babylonian exile : a socio-political studyBookholane, L J 27 September 2023 (has links) (PDF)
This study is a materialist literary analysis of Deuteronomistic History. with particular reference to the Elijah-cycle which culminates in the Naboth Episode its appropriation by the oppressed in their situation and experience of oppression in contemporary societies. The materialist literary criticism which is adopted in theses requires an approach to the Bible which views it as a text and at the same time a social activity. that the contemporary oppressed must inquire into the social class of the writers of the Deuteronomistic history in order misappropriate the Naboth isode
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Isaiah 28-33 : a literary and contextual analysisO'Kane, Martin J. January 1989 (has links)
Tradi tionally, in Isaianic studies, the aim of many commentators SInce the time of Duhm has been to try to rediscover the words of the eighth century prophet of Jerusalem. Descriptive words such as "a u then tic" and "secondary" betray the misconception tha t material which does not reach back to the time of the prophet is somehow less authentic and authoritative. The present study follows more recent trends in looking at the Book of Isaiah as a literary whole and in arguing that each section must be understood and interpreted not only in the light of its immediate context but also in the light of its place and function within the entire book. Six chapters (Isaiah 28-33) are analysed in two ways. Firstly the vocabulary is examined to establish linguistic and thematic similarities with other parts of the book and with the rest of the OT; secondly the many subsections within the six chapters are looked at contextually to determine how they relate to each other and consequently reveal a consistent and unified message. The way in which the material is arranged in chs 28-33 to highlight various themes may be seen as a microcosm of what is happening throughout the en tire book. One of the techniques used to actualize and unify composite traditions may be the concept of wisdom which seeks to instruct the reader in the way of righteousness. This analysis of chs 28-33 complements a similar one carried out by Sweeney [1988] on chs 1-4. The conclusions, too, are similar in that both studies emphasize that any section of Isaianic material, large or small, only makes sense ,*hen looked at in the light of the entire book.
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