In Gen 31,1-21, 44,1-17, and Judg 18, either Jacob, sons
of Jacob, or a tribe of Israel sojourns... more In Gen 31,1-21, 44,1-17, and Judg 18, either Jacob, sons of Jacob, or a tribe of Israel sojourns with (a) purloined cultic ob ject(s) and are later pursued and confronted regarding the theft of the sacred item(s). A literary analysis of the Genesis stories and then a form-critical examination with the narrative in Judges and the similar scenes in the Jacob Cycle and Joseph Novella constitute the first half of the article. In the second half, a detailed investigation of the cultic objects and their religious function and extrapolations are presented. It is found that Gen 30,25-31,55, 44,1-17, and Judg 17-18 contain a strong emphasis regarding the religion of the so-called Northern King dom. From the outlook of biblical recension and political history, a lively debate concerning ancestry, legitimacy, and orthodoxy is wit nessed. Post-monarchic and postexilic implications along these lines are projected before concluding the discussion.
This article analyses Noah's ark and the flood events from the sacred texts and traditions of Jud... more This article analyses Noah's ark and the flood events from the sacred texts and traditions of Judaism and Islam in an integrative manner. After juxtaposing the Flood Narrative in the Tanakh and the Noahic sūrahs of the Qur'an, key cognate lexemes are examined and their ideological trajectories traced. It is argued, particularly, that, in addition to the evident message of salvation in the Flood texts and traditions, there is a discernible ideological motif of sacred space in both religions, specifically the ark of Noah equivalent to or associated with a temple structure. Further, the Noah's ark tradition seeps into various ancillary religious practices, both in various eras of Judaism and in Sunnism and Shiism. Thus, the convergences and divergences between Judaism and Islam, the Hebrew Bible and Qur'an concerning the reception history of a common patriarch (Noah) and shared spaces (ark, temple/mosque) is richly variegated from a bi-optic hermeneutical perspective.
This article concerns the macro literary structures which encompass the Primeval History (Gen 1-1... more This article concerns the macro literary structures which encompass the Primeval History (Gen 1-11). One type of literary structure often proffered, with some variation, is the parallel or matching sequence; this device is surveyed and assessed, evaluating its strengths and weaknesses. It is argued that a simultaneous structuring device is present in the Primeval History: the chiasmus. Through insights from source- and redaction-critical methods as well as thematic, linguistic observations, a chiasm is constructed which accounts for the entirety of Gen 1-11. Reading/interpreting the Urgeschichte as a concentrically shaped overture to the HB, especially the Primary History (Gen 12-2Kgs 25), has a cyclical rhetorical effect; this is addressed and elaborated, which also indirectly validates the thesis.
The temple schematics in the Dead Sea Scrolls (DSS), that is, New Jerusalem and Temple Scroll, ha... more The temple schematics in the Dead Sea Scrolls (DSS), that is, New Jerusalem and Temple Scroll, has often been comparatively examined with the sanctuary structures in the Hebrew Bible (HB) (Ezk 40–48 and Num 2). Typically, in scholarship, the irreconcilable differences between all accounts (regarding the size, shape, name-gate ordering, etc.) is underscored, thus rendering a literary conundrum. This article argues that New Jerusalem and Temple Scroll drew from both Ezekiel 40–48 and Numbers 2 in different ways, purporting the sect(s)’s theologies and ideologies which accords, further, with the life setting of the Qumran communities; the influence of Numbers in the DSS is underscored. These aspects include (1) the eastern orientation of sacred structures and the compound at Khirbet Qumran, (2) the precise locale of the communities at the Dead Sea vis-à-vis Ezekiel 47 and (3) the desert encampment configuration together with its militaristic overtones in Numbers, which corresponds to the DSS sect(s)’s apocalyptic expectations as indicated in the War Scroll. Consequently, the Qumran sect(s) truly saw itself as an alternative priesthood of the forthcoming restored temple of God, even as in the interim they functioned as an alternative sanctuary (4QFlor; 4QMMT; 1QS). The import of Numbers upon the DSS sect(s)’s temple ideologies and priestly theologies is, therefore, equivalent to that of Ezekiel.
Repetition in the Gospel of Matthew-to the extent that it is described as seeing double or having... more Repetition in the Gospel of Matthew-to the extent that it is described as seeing double or having double vision-is well recognised; and theories have arisen to explain this phenomenon. Contributing to this discussion, the present article theorises that Matthew's double and triple accounts as well as dual characters and sayings is part of a Matthean rhetorical device based on the law of two to three witnesses (Deut 17:6; 19:15). Cited twice in Matthew (Matt 18:16, 19-20), the Deuteronomic law of the number of witnesses needed to establish and legitimise fact is how the Gospel writer/redactor brings veracity to his own account. For there to consistently be two or three persons, vignettes, sayings, and so on, whereas the other Synoptic Gospels typically have only one, indirectly substantiates the thesis. Furthermore, that Matthew's is (traditionally held as) the Gospel for a Jewish audience, the literary framework of multiple witnesses would have been discerned and understood as such and function as a persuasive literary technique.
The sister-wife episodes in Genesis (Gen 12:10–20; 20:1–18; 26:1–13)
are well documented in bibl... more The sister-wife episodes in Genesis (Gen 12:10–20; 20:1–18; 26:1–13) are well documented in biblical scholarship. Occasionally, an equivalent story in the Jacob cycle (Gen 25–35) is proffered. This essay investigates the tenability of such a proposal. The primary contribution is setting parameters around the proposed germane fourth story, through integrative exegetical methodologies, to properly assess the smattering of resonant motifs common between Gen 29–31 and the standard type-scene. By bracketing the texts anterior and posterior to the sister-wife stories, a common preface and postface emerge: a wife-at-the-well type-scene and the form-critical element of covenant-making, respectively. With this exegetical framing in place, the numerous motifs in the Jacob cycle—typically crafted via inversion— shared with the other sister-wife stories is cogent enough to conclude that there is a viable case of an inverted sister-wife type-scene in Gen 29–31. Furthermore, a hypothetical rationale for its literary inversion is elaborated.
Dress and Clothing in the Hebrew Bible: “For All Her Household is Clothed in Crimson., 2019
Given that the adornments of garments in the ANE are often just as significant, if not more so, t... more Given that the adornments of garments in the ANE are often just as significant, if not more so, than the garments themselves, this paper examines some such accessories found in the HB. Of particular interest are the people’s tassels and the high priest’s rosette. Starting with their shared etymology, these apparatuses are then juxtaposed with Levantine culture and religion by means of iconography and inscriptions or texts. It is argued that these clothing ornaments functioned in an ideologically–theologically perceived apotropaic manner, as alluded to in the HB and documented in later periods. The apotropaic qualities derive, as per convention, from the stylistic floral aspects of the tassels and rosette and from their amuletic function, as evil-averting mechanisms, which is based on the broader ideology of covenantal faithfulness.
This essay examines the function of clothing and related accoutrements in the book of Esther. The... more This essay examines the function of clothing and related accoutrements in the book of Esther. The motif of dressing and undressing oneself or another signals a shift in the investment or divestment of power and status. Identity, agency, and authority are also signified by vestments and appurtenances. Through synchronic and diachronic exegetical methodologies, Mordecai's regalia of Esth 8:15 is the focus of this essay. This regalia evokes both princely and priestly ideology; therefore, the regalia is a significant symbol for the diasporic, post-monarchic Jewish people in the Persian period. The closest post-exilic analogue to Mordecai's royal vestments and accessories is the diarchic portending prophecies of Zech 6; thus, extrapolations are made accordingly. Ultimately, a definite determination of the significance of Mordecai's regalia cannot be made; nevertheless, the royal vestments are likely imbued with a complex intention-to ignite the imagination of the possibilities for the Jewish people's open-ended future.
Jacob Milgrom once juxtaposed the flood (Gen 6-9) and Babylonian exile (Lev 26), with the Sabbati... more Jacob Milgrom once juxtaposed the flood (Gen 6-9) and Babylonian exile (Lev 26), with the Sabbatical Year as its crux. This article expounds upon the parallels between the Flood Narrative (Gen 6-9) and the law concerning the Sabbatical Year (Lev 25:1-7). The directionality of composition between the Priestly source (P) and Holiness Code (H) is examined, as well as the appropriation of alternate source material to bolster the theological propositions of P and H. The confluence of ideas between Gen 6-9 and Lev 25:1-7 (and 26:34-35, 43) include, among other secondary matters: the phenomenon of a yearlong land-fallowing, non-occupancy (or sabbatical rest), divinely granted superabundant bumper-crop which lasts for a year (or two), and concern for the faunae and their peaceful coexistence with humankind on the land where tranquillity is realised by all three entities.
It is not altogether clear why Mary travels to Elizabeth’s residence
after her encounter with t... more It is not altogether clear why Mary travels to Elizabeth’s residence
after her encounter with the angel. Related, scholars often decipher
Mary’s (in)actions as it relates to her pregnancy and the socio-religious repercussions thereof. This article contends that Luke
crafted the first chapter of his Gospel with the laws concerning rape
in Deuteronomy 22 in mind. Taking into account issues of gender,
social status, the Law, and topography, it is argued that Luke pens
the account of Mary’s journey in such a way that there is ambiguity
and tension, disguise and manipulation to exploit a loophole in the
rape laws of Deuteronomy 22*. Employing synchronic exegesis and
diachronic interpretation, the impetus and nature of Mary’s journey
becomes palpable through the interpretive lens of Deuteronomy 22*.
Indeed, Luke has masterfully woven the tale of how Mary comes
safely to full-term—against all odds—to deliver her baby: Jesus, the
Messiah.
From a postcolonial perspective, the Jews in the book of Esther not
only resist against and sur... more From a postcolonial perspective, the Jews in the book of Esther not
only resist against and survive the Agagites, they also re-appropriate colonising impulses from their cultural memory. This article
argues that the battles in Esth 8-9* contain several appropriations
from holy war in the Deuteronomistic History, and, as a result, the
said narrative can be identified as written to fit within the trajectory
of the Jews’ own imperium. This literary intertextuality is underpinned by three expressions of holy-war language and protocol:
fear falling on the Jews’ enemies, the Jews refraining from plundering, and the postwar hanging of corpses on trees.
,תבה the term designated for the vessels of Noah (Gn 6-9*) and Moses (Ex 2*), has been a conund... more ,תבה the term designated for the vessels of Noah (Gn 6-9*) and Moses (Ex 2*), has been a conundrum for biblical scholarship on several levels, namely the identification of the source language and its definition, and translation variation amongst daughter versions. After these aforementioned issues are surveyed and expounded, a redactional construction is proffered which attempts to legitimise the majority consensus that תבה is Egyptian in origin and explicate why this term is present in the flood and foundling narratives. Thus it is argued that the non-P redactor, at the time of the Persian period, edited the vessel terminology in the flood from P's ארון to תבה for polemicaland political/theologicalreasons portending to new life, not death (ḏbȝ.t).
What was the purpose of Queen Esther's first banquet? Did it serve any purpose at all? Why did Es... more What was the purpose of Queen Esther's first banquet? Did it serve any purpose at all? Why did Esther not tell King Ahasuerus her request the first time she held a banquet, but instead deferred that conversation to the following day when she would re-create the exact same atmosphere with the intent of saying the exact same thing? Popular opinion assumes Esther's reaction the first night was one of fear, panic, and timidity, thus skirting the issue to be dealt with at a later time. But, was Esther really a meek and weakwilled woman? It is contended in this paper that, instead, Esther was a cunning and crafty woman who understood how to turn the king's favour by exploiting his convivial disposition. Esther did not accost the king with her entreaty until she had gauged that the king was at the precise point of intoxication in order to react the way in which Esther devised; this state was not achieved on the first night, that is, he did not drink enough then, but was sagaciously accomplished on the second night hence acquiring her desired result.
Tebâ is found exclusively in Gen 6-9 and Exod 2:1-10 for the vessels of Noah and Moses, respectiv... more Tebâ is found exclusively in Gen 6-9 and Exod 2:1-10 for the vessels of Noah and Moses, respectively. Suggestive of an inter-textual relationship, tebâ is exegetically investigated to identify its source language and meaning to thereby determine its biblical appropriation and theological signification. Once the Flood Narrative and Foundling Narrative are synchronically and diachronically analysed, Babylonian and Egyptian languages, literature, and lexemes are examined to determine the source of tebâ; also, a recension history of scriptural traditions and daughter translations of the Flood and Foundling Narratives is charted. Exod 15:1-21 is examined, further, to extend the narratival arch of Exod to match that of Gen 6-9, which includes synthetic cosmological and covenantal elements, and temple ideology. Theologically, therefore, the multivocality of tebâ intimates God’s enshrined protection of a person from threat of death unto renewed life; thus, tebâ is a terminus technicus for a life-preserving receptacle.
God’s Love Story: A Canonical Telling traces the theme of God’s love relationship(s) which spans ... more God’s Love Story: A Canonical Telling traces the theme of God’s love relationship(s) which spans the entire Bible. There are five primary metaphorical, theological moves comprising God’s love story with God’s chosen people: Betrothal, Marriage, Unfaithfulness, Divorce, and (Re)Marriage. Additionally, there are secondary motifs in Scripture that, altogether, contribute to a richly robust and redemptive reality. God’s intimate relationship with humankind is, therefore, salvific.
In Gen 31,1-21, 44,1-17, and Judg 18, either Jacob, sons
of Jacob, or a tribe of Israel sojourns... more In Gen 31,1-21, 44,1-17, and Judg 18, either Jacob, sons of Jacob, or a tribe of Israel sojourns with (a) purloined cultic ob ject(s) and are later pursued and confronted regarding the theft of the sacred item(s). A literary analysis of the Genesis stories and then a form-critical examination with the narrative in Judges and the similar scenes in the Jacob Cycle and Joseph Novella constitute the first half of the article. In the second half, a detailed investigation of the cultic objects and their religious function and extrapolations are presented. It is found that Gen 30,25-31,55, 44,1-17, and Judg 17-18 contain a strong emphasis regarding the religion of the so-called Northern King dom. From the outlook of biblical recension and political history, a lively debate concerning ancestry, legitimacy, and orthodoxy is wit nessed. Post-monarchic and postexilic implications along these lines are projected before concluding the discussion.
This article analyses Noah's ark and the flood events from the sacred texts and traditions of Jud... more This article analyses Noah's ark and the flood events from the sacred texts and traditions of Judaism and Islam in an integrative manner. After juxtaposing the Flood Narrative in the Tanakh and the Noahic sūrahs of the Qur'an, key cognate lexemes are examined and their ideological trajectories traced. It is argued, particularly, that, in addition to the evident message of salvation in the Flood texts and traditions, there is a discernible ideological motif of sacred space in both religions, specifically the ark of Noah equivalent to or associated with a temple structure. Further, the Noah's ark tradition seeps into various ancillary religious practices, both in various eras of Judaism and in Sunnism and Shiism. Thus, the convergences and divergences between Judaism and Islam, the Hebrew Bible and Qur'an concerning the reception history of a common patriarch (Noah) and shared spaces (ark, temple/mosque) is richly variegated from a bi-optic hermeneutical perspective.
This article concerns the macro literary structures which encompass the Primeval History (Gen 1-1... more This article concerns the macro literary structures which encompass the Primeval History (Gen 1-11). One type of literary structure often proffered, with some variation, is the parallel or matching sequence; this device is surveyed and assessed, evaluating its strengths and weaknesses. It is argued that a simultaneous structuring device is present in the Primeval History: the chiasmus. Through insights from source- and redaction-critical methods as well as thematic, linguistic observations, a chiasm is constructed which accounts for the entirety of Gen 1-11. Reading/interpreting the Urgeschichte as a concentrically shaped overture to the HB, especially the Primary History (Gen 12-2Kgs 25), has a cyclical rhetorical effect; this is addressed and elaborated, which also indirectly validates the thesis.
The temple schematics in the Dead Sea Scrolls (DSS), that is, New Jerusalem and Temple Scroll, ha... more The temple schematics in the Dead Sea Scrolls (DSS), that is, New Jerusalem and Temple Scroll, has often been comparatively examined with the sanctuary structures in the Hebrew Bible (HB) (Ezk 40–48 and Num 2). Typically, in scholarship, the irreconcilable differences between all accounts (regarding the size, shape, name-gate ordering, etc.) is underscored, thus rendering a literary conundrum. This article argues that New Jerusalem and Temple Scroll drew from both Ezekiel 40–48 and Numbers 2 in different ways, purporting the sect(s)’s theologies and ideologies which accords, further, with the life setting of the Qumran communities; the influence of Numbers in the DSS is underscored. These aspects include (1) the eastern orientation of sacred structures and the compound at Khirbet Qumran, (2) the precise locale of the communities at the Dead Sea vis-à-vis Ezekiel 47 and (3) the desert encampment configuration together with its militaristic overtones in Numbers, which corresponds to the DSS sect(s)’s apocalyptic expectations as indicated in the War Scroll. Consequently, the Qumran sect(s) truly saw itself as an alternative priesthood of the forthcoming restored temple of God, even as in the interim they functioned as an alternative sanctuary (4QFlor; 4QMMT; 1QS). The import of Numbers upon the DSS sect(s)’s temple ideologies and priestly theologies is, therefore, equivalent to that of Ezekiel.
Repetition in the Gospel of Matthew-to the extent that it is described as seeing double or having... more Repetition in the Gospel of Matthew-to the extent that it is described as seeing double or having double vision-is well recognised; and theories have arisen to explain this phenomenon. Contributing to this discussion, the present article theorises that Matthew's double and triple accounts as well as dual characters and sayings is part of a Matthean rhetorical device based on the law of two to three witnesses (Deut 17:6; 19:15). Cited twice in Matthew (Matt 18:16, 19-20), the Deuteronomic law of the number of witnesses needed to establish and legitimise fact is how the Gospel writer/redactor brings veracity to his own account. For there to consistently be two or three persons, vignettes, sayings, and so on, whereas the other Synoptic Gospels typically have only one, indirectly substantiates the thesis. Furthermore, that Matthew's is (traditionally held as) the Gospel for a Jewish audience, the literary framework of multiple witnesses would have been discerned and understood as such and function as a persuasive literary technique.
The sister-wife episodes in Genesis (Gen 12:10–20; 20:1–18; 26:1–13)
are well documented in bibl... more The sister-wife episodes in Genesis (Gen 12:10–20; 20:1–18; 26:1–13) are well documented in biblical scholarship. Occasionally, an equivalent story in the Jacob cycle (Gen 25–35) is proffered. This essay investigates the tenability of such a proposal. The primary contribution is setting parameters around the proposed germane fourth story, through integrative exegetical methodologies, to properly assess the smattering of resonant motifs common between Gen 29–31 and the standard type-scene. By bracketing the texts anterior and posterior to the sister-wife stories, a common preface and postface emerge: a wife-at-the-well type-scene and the form-critical element of covenant-making, respectively. With this exegetical framing in place, the numerous motifs in the Jacob cycle—typically crafted via inversion— shared with the other sister-wife stories is cogent enough to conclude that there is a viable case of an inverted sister-wife type-scene in Gen 29–31. Furthermore, a hypothetical rationale for its literary inversion is elaborated.
Dress and Clothing in the Hebrew Bible: “For All Her Household is Clothed in Crimson., 2019
Given that the adornments of garments in the ANE are often just as significant, if not more so, t... more Given that the adornments of garments in the ANE are often just as significant, if not more so, than the garments themselves, this paper examines some such accessories found in the HB. Of particular interest are the people’s tassels and the high priest’s rosette. Starting with their shared etymology, these apparatuses are then juxtaposed with Levantine culture and religion by means of iconography and inscriptions or texts. It is argued that these clothing ornaments functioned in an ideologically–theologically perceived apotropaic manner, as alluded to in the HB and documented in later periods. The apotropaic qualities derive, as per convention, from the stylistic floral aspects of the tassels and rosette and from their amuletic function, as evil-averting mechanisms, which is based on the broader ideology of covenantal faithfulness.
This essay examines the function of clothing and related accoutrements in the book of Esther. The... more This essay examines the function of clothing and related accoutrements in the book of Esther. The motif of dressing and undressing oneself or another signals a shift in the investment or divestment of power and status. Identity, agency, and authority are also signified by vestments and appurtenances. Through synchronic and diachronic exegetical methodologies, Mordecai's regalia of Esth 8:15 is the focus of this essay. This regalia evokes both princely and priestly ideology; therefore, the regalia is a significant symbol for the diasporic, post-monarchic Jewish people in the Persian period. The closest post-exilic analogue to Mordecai's royal vestments and accessories is the diarchic portending prophecies of Zech 6; thus, extrapolations are made accordingly. Ultimately, a definite determination of the significance of Mordecai's regalia cannot be made; nevertheless, the royal vestments are likely imbued with a complex intention-to ignite the imagination of the possibilities for the Jewish people's open-ended future.
Jacob Milgrom once juxtaposed the flood (Gen 6-9) and Babylonian exile (Lev 26), with the Sabbati... more Jacob Milgrom once juxtaposed the flood (Gen 6-9) and Babylonian exile (Lev 26), with the Sabbatical Year as its crux. This article expounds upon the parallels between the Flood Narrative (Gen 6-9) and the law concerning the Sabbatical Year (Lev 25:1-7). The directionality of composition between the Priestly source (P) and Holiness Code (H) is examined, as well as the appropriation of alternate source material to bolster the theological propositions of P and H. The confluence of ideas between Gen 6-9 and Lev 25:1-7 (and 26:34-35, 43) include, among other secondary matters: the phenomenon of a yearlong land-fallowing, non-occupancy (or sabbatical rest), divinely granted superabundant bumper-crop which lasts for a year (or two), and concern for the faunae and their peaceful coexistence with humankind on the land where tranquillity is realised by all three entities.
It is not altogether clear why Mary travels to Elizabeth’s residence
after her encounter with t... more It is not altogether clear why Mary travels to Elizabeth’s residence
after her encounter with the angel. Related, scholars often decipher
Mary’s (in)actions as it relates to her pregnancy and the socio-religious repercussions thereof. This article contends that Luke
crafted the first chapter of his Gospel with the laws concerning rape
in Deuteronomy 22 in mind. Taking into account issues of gender,
social status, the Law, and topography, it is argued that Luke pens
the account of Mary’s journey in such a way that there is ambiguity
and tension, disguise and manipulation to exploit a loophole in the
rape laws of Deuteronomy 22*. Employing synchronic exegesis and
diachronic interpretation, the impetus and nature of Mary’s journey
becomes palpable through the interpretive lens of Deuteronomy 22*.
Indeed, Luke has masterfully woven the tale of how Mary comes
safely to full-term—against all odds—to deliver her baby: Jesus, the
Messiah.
From a postcolonial perspective, the Jews in the book of Esther not
only resist against and sur... more From a postcolonial perspective, the Jews in the book of Esther not
only resist against and survive the Agagites, they also re-appropriate colonising impulses from their cultural memory. This article
argues that the battles in Esth 8-9* contain several appropriations
from holy war in the Deuteronomistic History, and, as a result, the
said narrative can be identified as written to fit within the trajectory
of the Jews’ own imperium. This literary intertextuality is underpinned by three expressions of holy-war language and protocol:
fear falling on the Jews’ enemies, the Jews refraining from plundering, and the postwar hanging of corpses on trees.
,תבה the term designated for the vessels of Noah (Gn 6-9*) and Moses (Ex 2*), has been a conund... more ,תבה the term designated for the vessels of Noah (Gn 6-9*) and Moses (Ex 2*), has been a conundrum for biblical scholarship on several levels, namely the identification of the source language and its definition, and translation variation amongst daughter versions. After these aforementioned issues are surveyed and expounded, a redactional construction is proffered which attempts to legitimise the majority consensus that תבה is Egyptian in origin and explicate why this term is present in the flood and foundling narratives. Thus it is argued that the non-P redactor, at the time of the Persian period, edited the vessel terminology in the flood from P's ארון to תבה for polemicaland political/theologicalreasons portending to new life, not death (ḏbȝ.t).
What was the purpose of Queen Esther's first banquet? Did it serve any purpose at all? Why did Es... more What was the purpose of Queen Esther's first banquet? Did it serve any purpose at all? Why did Esther not tell King Ahasuerus her request the first time she held a banquet, but instead deferred that conversation to the following day when she would re-create the exact same atmosphere with the intent of saying the exact same thing? Popular opinion assumes Esther's reaction the first night was one of fear, panic, and timidity, thus skirting the issue to be dealt with at a later time. But, was Esther really a meek and weakwilled woman? It is contended in this paper that, instead, Esther was a cunning and crafty woman who understood how to turn the king's favour by exploiting his convivial disposition. Esther did not accost the king with her entreaty until she had gauged that the king was at the precise point of intoxication in order to react the way in which Esther devised; this state was not achieved on the first night, that is, he did not drink enough then, but was sagaciously accomplished on the second night hence acquiring her desired result.
Tebâ is found exclusively in Gen 6-9 and Exod 2:1-10 for the vessels of Noah and Moses, respectiv... more Tebâ is found exclusively in Gen 6-9 and Exod 2:1-10 for the vessels of Noah and Moses, respectively. Suggestive of an inter-textual relationship, tebâ is exegetically investigated to identify its source language and meaning to thereby determine its biblical appropriation and theological signification. Once the Flood Narrative and Foundling Narrative are synchronically and diachronically analysed, Babylonian and Egyptian languages, literature, and lexemes are examined to determine the source of tebâ; also, a recension history of scriptural traditions and daughter translations of the Flood and Foundling Narratives is charted. Exod 15:1-21 is examined, further, to extend the narratival arch of Exod to match that of Gen 6-9, which includes synthetic cosmological and covenantal elements, and temple ideology. Theologically, therefore, the multivocality of tebâ intimates God’s enshrined protection of a person from threat of death unto renewed life; thus, tebâ is a terminus technicus for a life-preserving receptacle.
God’s Love Story: A Canonical Telling traces the theme of God’s love relationship(s) which spans ... more God’s Love Story: A Canonical Telling traces the theme of God’s love relationship(s) which spans the entire Bible. There are five primary metaphorical, theological moves comprising God’s love story with God’s chosen people: Betrothal, Marriage, Unfaithfulness, Divorce, and (Re)Marriage. Additionally, there are secondary motifs in Scripture that, altogether, contribute to a richly robust and redemptive reality. God’s intimate relationship with humankind is, therefore, salvific.
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Papers by Josh Spoelstra
of Jacob, or a tribe of Israel sojourns with (a) purloined cultic ob
ject(s) and are later pursued and confronted regarding the theft of the
sacred item(s). A literary analysis of the Genesis stories and then a
form-critical examination with the narrative in Judges and the similar
scenes in the Jacob Cycle and Joseph Novella constitute the first half
of the article. In the second half, a detailed investigation of the cultic
objects and their religious function and extrapolations are presented. It
is found that Gen 30,25-31,55, 44,1-17, and Judg 17-18 contain a
strong emphasis regarding the religion of the so-called Northern King
dom. From the outlook of biblical recension and political history, a
lively debate concerning ancestry, legitimacy, and orthodoxy is wit
nessed. Post-monarchic and postexilic implications along these lines
are projected before concluding the discussion.
constructed which accounts for the entirety of Gen 1-11. Reading/interpreting the Urgeschichte as a concentrically shaped overture to the HB, especially the Primary History (Gen 12-2Kgs 25), has a cyclical rhetorical effect; this is addressed and elaborated, which also indirectly validates the thesis.
all accounts (regarding the size, shape, name-gate ordering, etc.) is underscored, thus rendering a literary conundrum. This article argues that New Jerusalem and Temple Scroll drew from both Ezekiel 40–48 and Numbers 2 in different ways, purporting the sect(s)’s theologies and
ideologies which accords, further, with the life setting of the Qumran communities; the influence of Numbers in the DSS is underscored. These aspects include (1) the eastern orientation of sacred structures and the compound at Khirbet Qumran, (2) the precise locale of the communities at the Dead Sea vis-à-vis Ezekiel 47 and (3) the desert encampment configuration together with its militaristic overtones in Numbers, which corresponds to the DSS sect(s)’s apocalyptic expectations as indicated in the War Scroll. Consequently, the Qumran sect(s) truly saw itself as an alternative priesthood of the forthcoming restored temple of God, even as in the interim they functioned as an alternative sanctuary (4QFlor; 4QMMT; 1QS). The import of Numbers upon the DSS sect(s)’s temple ideologies and priestly theologies is, therefore, equivalent to that of Ezekiel.
are well documented in biblical scholarship. Occasionally, an
equivalent story in the Jacob cycle (Gen 25–35) is proffered. This essay
investigates the tenability of such a proposal. The primary contribution
is setting parameters around the proposed germane fourth story,
through integrative exegetical methodologies, to properly assess the
smattering of resonant motifs common between Gen 29–31 and the
standard type-scene. By bracketing the texts anterior and posterior to
the sister-wife stories, a common preface and postface emerge: a wife-at-the-well type-scene and the form-critical element of covenant-making, respectively. With this exegetical framing in place, the
numerous motifs in the Jacob cycle—typically crafted via inversion—
shared with the other sister-wife stories is cogent enough to conclude
that there is a viable case of an inverted sister-wife type-scene in Gen
29–31. Furthermore, a hypothetical rationale for its literary inversion
is elaborated.
after her encounter with the angel. Related, scholars often decipher
Mary’s (in)actions as it relates to her pregnancy and the socio-religious repercussions thereof. This article contends that Luke
crafted the first chapter of his Gospel with the laws concerning rape
in Deuteronomy 22 in mind. Taking into account issues of gender,
social status, the Law, and topography, it is argued that Luke pens
the account of Mary’s journey in such a way that there is ambiguity
and tension, disguise and manipulation to exploit a loophole in the
rape laws of Deuteronomy 22*. Employing synchronic exegesis and
diachronic interpretation, the impetus and nature of Mary’s journey
becomes palpable through the interpretive lens of Deuteronomy 22*.
Indeed, Luke has masterfully woven the tale of how Mary comes
safely to full-term—against all odds—to deliver her baby: Jesus, the
Messiah.
only resist against and survive the Agagites, they also re-appropriate colonising impulses from their cultural memory. This article
argues that the battles in Esth 8-9* contain several appropriations
from holy war in the Deuteronomistic History, and, as a result, the
said narrative can be identified as written to fit within the trajectory
of the Jews’ own imperium. This literary intertextuality is underpinned by three expressions of holy-war language and protocol:
fear falling on the Jews’ enemies, the Jews refraining from plundering, and the postwar hanging of corpses on trees.
Books by Josh Spoelstra
of Jacob, or a tribe of Israel sojourns with (a) purloined cultic ob
ject(s) and are later pursued and confronted regarding the theft of the
sacred item(s). A literary analysis of the Genesis stories and then a
form-critical examination with the narrative in Judges and the similar
scenes in the Jacob Cycle and Joseph Novella constitute the first half
of the article. In the second half, a detailed investigation of the cultic
objects and their religious function and extrapolations are presented. It
is found that Gen 30,25-31,55, 44,1-17, and Judg 17-18 contain a
strong emphasis regarding the religion of the so-called Northern King
dom. From the outlook of biblical recension and political history, a
lively debate concerning ancestry, legitimacy, and orthodoxy is wit
nessed. Post-monarchic and postexilic implications along these lines
are projected before concluding the discussion.
constructed which accounts for the entirety of Gen 1-11. Reading/interpreting the Urgeschichte as a concentrically shaped overture to the HB, especially the Primary History (Gen 12-2Kgs 25), has a cyclical rhetorical effect; this is addressed and elaborated, which also indirectly validates the thesis.
all accounts (regarding the size, shape, name-gate ordering, etc.) is underscored, thus rendering a literary conundrum. This article argues that New Jerusalem and Temple Scroll drew from both Ezekiel 40–48 and Numbers 2 in different ways, purporting the sect(s)’s theologies and
ideologies which accords, further, with the life setting of the Qumran communities; the influence of Numbers in the DSS is underscored. These aspects include (1) the eastern orientation of sacred structures and the compound at Khirbet Qumran, (2) the precise locale of the communities at the Dead Sea vis-à-vis Ezekiel 47 and (3) the desert encampment configuration together with its militaristic overtones in Numbers, which corresponds to the DSS sect(s)’s apocalyptic expectations as indicated in the War Scroll. Consequently, the Qumran sect(s) truly saw itself as an alternative priesthood of the forthcoming restored temple of God, even as in the interim they functioned as an alternative sanctuary (4QFlor; 4QMMT; 1QS). The import of Numbers upon the DSS sect(s)’s temple ideologies and priestly theologies is, therefore, equivalent to that of Ezekiel.
are well documented in biblical scholarship. Occasionally, an
equivalent story in the Jacob cycle (Gen 25–35) is proffered. This essay
investigates the tenability of such a proposal. The primary contribution
is setting parameters around the proposed germane fourth story,
through integrative exegetical methodologies, to properly assess the
smattering of resonant motifs common between Gen 29–31 and the
standard type-scene. By bracketing the texts anterior and posterior to
the sister-wife stories, a common preface and postface emerge: a wife-at-the-well type-scene and the form-critical element of covenant-making, respectively. With this exegetical framing in place, the
numerous motifs in the Jacob cycle—typically crafted via inversion—
shared with the other sister-wife stories is cogent enough to conclude
that there is a viable case of an inverted sister-wife type-scene in Gen
29–31. Furthermore, a hypothetical rationale for its literary inversion
is elaborated.
after her encounter with the angel. Related, scholars often decipher
Mary’s (in)actions as it relates to her pregnancy and the socio-religious repercussions thereof. This article contends that Luke
crafted the first chapter of his Gospel with the laws concerning rape
in Deuteronomy 22 in mind. Taking into account issues of gender,
social status, the Law, and topography, it is argued that Luke pens
the account of Mary’s journey in such a way that there is ambiguity
and tension, disguise and manipulation to exploit a loophole in the
rape laws of Deuteronomy 22*. Employing synchronic exegesis and
diachronic interpretation, the impetus and nature of Mary’s journey
becomes palpable through the interpretive lens of Deuteronomy 22*.
Indeed, Luke has masterfully woven the tale of how Mary comes
safely to full-term—against all odds—to deliver her baby: Jesus, the
Messiah.
only resist against and survive the Agagites, they also re-appropriate colonising impulses from their cultural memory. This article
argues that the battles in Esth 8-9* contain several appropriations
from holy war in the Deuteronomistic History, and, as a result, the
said narrative can be identified as written to fit within the trajectory
of the Jews’ own imperium. This literary intertextuality is underpinned by three expressions of holy-war language and protocol:
fear falling on the Jews’ enemies, the Jews refraining from plundering, and the postwar hanging of corpses on trees.