tag:blogger.com,1999:blog-81230743137468745142024-02-06T21:35:15.175-08:00Arizona Seminarian: A blog about the Bible, Theology, Culture, and PoliticsRomans 1:16-17(NASB)
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.comBlogger20125tag:blogger.com,1999:blog-8123074313746874514.post-42652117849793255172015-02-12T17:12:00.000-08:002015-02-12T17:23:44.848-08:00A COMPARISON OF WISDOM LITERATURE: AMEN-EM-OPET AND PROVERBS<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: Garamond, serif; font-size: 16px; line-height: 32px; text-align: start;">You can access the PDF For this post by <b><a href="https://www.academia.edu/10750086/A_COMPARISON_OF_WISDOM_LITERATURE_AMEN-EM-OPET_AND_PROVERBS" target="_blank">clicking here</a></b></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 107%;"><b><br /></b></span>
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 107%;"><b>Structural
and Thematic Parallels to Proverbs 1-9<o:p></o:p></b></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">First, Proverbs 1-9 and Amen-em-opet both have
what would be considered long introductions.
They both have titles in the introduction. For example, Proverbs 1:1
states, “The proverbs of Solomon, Son of David, King of Israel:” (ESV). This
first verse clearly states who the author is followed by two titles one as
being the song of David, and the King of Israel. The parallels in Amen-em-opet are a bit
longer. It states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">[M]ade by the Overseer of
the Grains [and PROVIDER] of foods … The triumphant one of akhimim, possessor
of a tomb on the west of Panopolis, possessor of a grave in Abydos,
Amen-em-Opet, the Son of Ka-nakht, the triumphant one of Abydos…(ANET,421).<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[1]</span></span><!--[endif]--></span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">This
is just a portion of the introduction’s title. Like Solomon, it gives
Amen-em-opet’s title along with his predecessors. It is important to note that
since King David was the most powerful emperor/king of Israel and Solomon the
second most powerful; there was no reason for them to have a long list of predecessors.
Moreover, Saul was more of a nomadic king; Solomon and David were probably the
only two real kings of united Israel that we were not failures. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> Second, the prologs also have a
thematic link, even though structurally Proverbs is long and Amen-em-opet is
short. They both talk about hearing some type of truth or wisdom that needs to
be heeded. Proverbs 1:2-7 shows where the author is imploring the hearer to
take wisdom and “understand” it. This theme is strewn throughout the prolog of
Proverbs.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[2]</span></span><!--[endif]--></span>
This same theme is paralleled in chapter 1 of the Amen-em-opet. It states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Give thy ears, hear what
is said, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Give
thy heart to understand them. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">To put them in thy heart
is worth while, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">(but) it is damaging to
him who neglects them.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Let them rest in the
casket of thy belly, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">That they may be a key in
thy heart. (ANET, 421).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">This
is an interesting passage, because first it calls for the listener to use their
ears to hear. This is common language in ancient text when the author or
teacher is trying to convey knowledge that he or she wanted those no only to
hear but to preserve it in his or her hearer’s heart.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 107%;">[3]</span></span><!--[endif]--></span>
People in the old and New Testament time periods perceived a person more from
the inside rather than the outside. The heart was the center of their emotions
not the mind. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> Finally, Amen-em-opet and Proverbs
both have several forms of parallelism. This can be seen in the quote above. It
progresses from the ears to hearing which then leads to the heart for
understanding. A reason/purpose statement where the first statement is positive
and the second statement is negative follows this understanding. Simply put, it
has several forms of parallelism that are also found within Proverbs. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"><b>Comparison
of Proverbs 22:17-24:22</b><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> As noted in the previous section
there is a thematic comparison between the prolog of Amen-em-opet Chapter 1 and
specific passages in Proverbs 22:17-24:22. For example, Proverbs 22:17-18 states:
“Incline your ear, and hear the words of the wise, and apply your heart to my
knowledge, for it will be pleasant if you keep them within you” and Proverbs
23:15 states, “My son, if your heart is wise, my heart too will be glad.” (ESV).
This seems to introduce a new section
within Proverbs as in subsections; just as Proverbs 1-9 is the prolog which
introduces the book. This is something
that is not found within Amen-em-opet. While Amen-em-opet does have the prolog
introduction to head the wisdom, it does not have a repetitive call to wisdom. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> Another clear theme is that both Amen-em-opet
and Proverbs oppose robbing the poor. Proverbs states, “Do not rob the poor,
because he is poor, or crush the afflicted at the gate. For the Lord will plead
their cause and rob of life those who rob them.” (22:22-23, ESV). Meanwhile, Amen-em-opet chapter 2 states,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Guard thyself against
robbing the oppressed<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">And against overbearing
the disabled.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Stretch not forth thy
hand against the approach of an old man…(ANET, 422). <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 1in; text-indent: -0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">and
Amen-em-opet chapter 8 which states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Be not greedy for the
property of a poor man,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">nor hunger for his bread.
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">As for the property of a poor
man, it (is)a blocking to the throat,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">it makes a vomiting to
the gullet….(ANET, 423).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">This
is a clear parallel where both Solomon and Amen-em-opet are arguing for social
justice against oppressing the poor. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> Meanwhile, another theme can be
found in Amen-em-opet chapter 23 and
Proverbs 23:1-7 about sitting with rulers to eat. Proverbs 23:1-4,6-7 states,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">When you sit down to eat
with a ruler, observe carefully what is before you, and put a knife to your
throat if you are given to appetite. Do not desire delicacies, for they are
deceptive food. Do not toil to acquire wealth; be discerning enough to desist.
…Do not eat the bread of a man who is stingy; do not desire his delicacies, for
he is like one who is inwardly calculating. “Eat and drink!” he says to you,
but his heart not with you. You will vomit up the morsels that you have eaten, (ESV).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">As compared
to Amen-em-opet chapter 23, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Do not eat bread before a
noble, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Nor lay on thy mouth at
first. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">If thou art satisfied
with false chewings, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">They are a pastime for
thy spittle.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Look at the cup which is
before thee, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">And let it serve thy
needs.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">As a noble is great in
his office, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">He is as a well abounds
(in) the drawing (of water),…(ANET, 424).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">These
two sections while parallel are not exactly the same. Both passages seem to be
giving a warning. Amen-em-opet directly states not to eat with a noble,
meanwhile Solomon warns the hearer to be careful. Moreover, both seem to talk
about how eating with the leaders. Solomon says not to eat with one who is calculating
to the point where he or she will vomit what he or she ate. While Amen-em-opet
states not to even eat with a ruler because it will cause false chewing and
create a pastime of spittle. In other words, both seem to be claiming that
eating with rulers is not so much about fellowship but saving face and acting.
Whether the servant is performing false chewing or the leader is calculating,
either way neither is eating for the right reasons. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> Next, the
parallel theme is the command not to move the landmarks/boundary lines.
Amen-em-opet chapter 6 states,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Do not carry off the
landmark at the boundaries of the arable land, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Nor disturb the position
of the measuring-cord;<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Be not greedy after a
cubit of land, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt;">Nor encroach upon the
boundaries of a window… (ANET, 422).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;">This
is comparable to Proverbs 22:28 which states, “Do not move the ancient landmark
that your fathers have set” and in Proverbs 23:10, “Do not move the ancient
landmark or enter the fields of the fatherless” (ESV). Here again we see a
passage dealing with social justice for the families of widows and the children
whose fathers have died. In other words, do not be so greedy as to steal again
from the poor. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> In conclusion, there are many
parallels found within the wisdom literature of Amen-em-opet and Proverbs both
structurally and thematically. As noted above, both have introductions that
provide each authors titles and positions. Moreover, both had prologs, but
Proverb’s prolog is long while Amen-em-opet has only one short chapter. Finally, both have parallelism, and both
introduction and the prolog are calls for the hearers to embrace wisdom or
truth. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<br /></div>
<br />
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 107%;">[1]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Pritchard, James Bennett. <i>Ancient
Near Eastern Texts Relating to the Old Testament</i>. Princeton, N. J.: Univ.
Press, 1971. All other references to ANET will be with text citations. <o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 107%;">[2]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> The Prolog is Proverbs 1-9. This can be
seen in Proverbs 1:2-7, 2:1-2, 3:1-2, 4:1-2,10-11, and so on through chapter 9.
Throughout the prolog there is a common theme linking and asking the hearer to
listen to the wisdom and understand and preserve the wisdom or truth in their
hearts. <o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 107%;">[3]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Specific examples can be seen in the Old
testament, Proverbs 2:2;5:1;7:1-3 New
Testament: Mathew 11:16;13:9, 43; Mark 4:9;23; Revelation 2:7, 11; 3:6,13; 13:9
and others just to name a few. <o:p></o:p></span></div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-71075498859332034522015-02-12T16:38:00.001-08:002015-02-12T16:38:56.967-08:00Critical Chapter review of Divinization and Omens<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Chapter
review of Divinization and Omens<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span><!--[endif]--></span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">In chapter
6 of John Walton’s book, “Ancient Near Eastern Thought and the Old Testament,” he
expounds on the concept of divinization and omens within the ancient Near
Eastern culture. In contrast to today’s secular western culture, the people of
the ancient near east would have had no concept of a separation of church or
state within their world view (239). Rather, the sacred was an integral part of
their day to day life (239). This is
most likely a result of the fact that divinization and omens played an
epistemological role that was a handbook or “Guide for life” (239-240). Walton
breaks down both divinization and omens down by type, practitioners and
function.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Walton
breaks down divinization into two forms - inspired and deductive. Inspired divinization is where the divine
entity takes the initiative to establish communication with its people through
a messenger (like a prophet) or a dream (240). Moreover, Walton divides
divinizations between official prophecy and informal prophecy (240-241). Official prophecy is where a professionally
trained prophet or messenger relays a message and in many cases, served under
the “sponsorship” of a king. Meanwhile, informal prophecy was more “spontaneous
and occasional” (240). Unlike official prophecy whose recipient was a king,
informal prophecy was addressed to commoners. In many cases, informal prophecy
was experienced through the medium of dreams. Walton explains that dreams were
predominantly spontaneous. With exceptions, kings and others with power at
times would sleep in “sacred” places with the goal of receiving a dream from
their god (241); yet “the majority of dreams … simply came to people in the
normal course of their lives” (242). Walton also makes it clear that even
though many of these dreamers were not communicating with any gods, they still
believed that the “gods were communicating through the symbols” within the
dreams (242). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">At the end
of the day, the inspired divinization’s cognitive environments’ main function
was not to know the gods or even the future (244). Rather, prophecies were used
to bolster a theological argument for the divine right of the king to rule as
he saw fit. Furthermore, dreams caused many people to seek out interpretations
of them, for fear of their deity’s punishment for neglecting the dream. <o:p></o:p></span></div>
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<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Next
Walton explains deductive divinization. Like inspired divinization, it is
“initiated from the divine realm” (249). The difference is that the divine
communication is perceived through observable “events and phenomena” (249). Deductive
divinization’s cognitive environment function through what Walton calls
connectiveness, control and speculative observations (249 -254). First,
connectiveness is the idea that the gods communicate through patterns or
symbols. These patterns would be understood as the writings of the gods and the
symbols/omens were just a form of divine “alphabet” and “vocabulary” (249). The
second cognitive environment, control, is the idea that these signs were meant
to be interpreted to help those who could interpret them so they could
“exercise some…control over the events swirling around them” (254). Now this created a culture of speculation
based on observations of the symbols/omens (254). According to Walton there are two types of
omen approaches, active and passive. Then, Walton lists the practitioners:
Baru, Tupsarru, Muhhu, and Apilu(264-263).<o:p></o:p></span></div>
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<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Next,
Walton show how magic links magic is directly linked to the concept of
divinization. As he explains divinization is about gaining knowledge, while
magic is about “exercising power” over spiritual forces to enable positive or
negative outcomes for individuals (264-265). Magic practitioners would use
incantations and rituals to destroy the “connective thread” that bound an
individual to evil spirits (265).<o:p></o:p></span></div>
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<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">In
conclusion, Walton explains reiterates that divinization was about getting a “glimpse”
of the gods and their will through the patterns of signs (267). One must
realize though that the function was not about predicting the future. Instead
the function of divinization was used for legitimization, action and
warning. For example, it was used to
prop up kings as being the divinely chosen ruler. Furthermore, it conveyed
action because it caused kings to rule as if their choices were done on the
divine entities behalf or will. Then, the warnings were more about causing
people to change their ways to prevent the predicted judgment. Walton explains
that divinization was not about certainty but rather to a provisional of
guidelines or directions for how one should chose to live their life
(269-270). Then, Walton shows the sheer
contrast the Ancient near east ideas on prophecy compared to Deuteronomy
18:20-22. First, Israel was to know the words Yahweh did not say (270). Second,
unlike the diviners and their gods Yahweh did not want his people to be afraid
of Him (270). <o:p></o:p></span></div>
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<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Analysis: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Walton makes several good arguments.
First, I agree with him that the main function was about legitimization of the
king. His point is bolstered by the fact that the king’s prophets would have been
sponsored by the king and on the king’s payroll (240). This conflict of
interest also is exasperated by the fact that kings could use the prophecies to
their advantage by claiming “that the Gods had put the king on the throne and
supported his policies and activities” (268). Second, I thought it was very
insightful when Walton explained that the divinization prophets played upon the
“fears and aspirations of the people of Mesopotamia” (269). His best support
was the fact that people would be seeking out dream interpreters to find out
the will of the gods rather than miss out and have something bad happen to them
(244). Thus it is logical for people to seek out these practitioners to help
them find some form of control to enable these people who seemed to live in
fear with a form of “psychological relief”(254).<o:p></o:p></span></div>
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<span style="font-family: "Garamond",serif; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Finally, I
thought the comparison of Yahweh to the divinization prophets was correct. First,
the fact that God’s people were to know when he was spoken and not spoken. Second,
the fact is that the people of God did not have to live in fear of God other
than His “oracles of Judgment” (270). <o:p></o:p></span></div>
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<span style="display: none; mso-hide: all;">Top of Form<o:p></o:p></span></div>
<div class="MsoFootnoteText">
Walton, John. <i>Ancient Near Eastern Thought and
the Old Testament Introducing the Conceptual World of the Hebrew Bible</i>.
Grand Rapids: Baker Pub. Group, 2006.<o:p></o:p></div>
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<span style="display: none; mso-hide: all;">Bottom of Form<o:p></o:p></span></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-71143121250250498012015-01-15T12:56:00.001-08:002015-02-05T18:10:47.904-08:00TRANSLATION AND EXEGESIS OF MARK 13 (1/15/2015 update)<div align="center" class="MsoNormal" style="mso-pagination: none; text-align: center;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;">Thomas Martin Salazar (Personal Translation and
notes 1/15/2015 update)<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Greek is from the NA27<o:p></o:p></span></span><br />
<span style="font-family: Garamond, serif; font-size: large;">A PDF version is available from <a href="http://academia.edu/">Academia.edu</a> by <a href="https://www.academia.edu/10182916/TRANSLATION_AND_EXEGESIS_OF_MARK_13" target="_blank"><b>clicking here</b></a></span></div>
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<span style="font-size: large;"><b>Mark 13:1-2</b><o:p></o:p></span></div>
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<span style="font-size: large;"><b><span style="font-family: Gentium;"> 13:1 </span></b><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκπορευομένου</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἱεροῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λέγει</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτῷ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἷς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῶν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μαθητῶν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">διδάσκαλε</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἴδε<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[1]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ποταποὶ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[2]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λίθοι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ποταπαὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἰκοδομαί</span><span style="font-family: Gentium;">. <b>2 </b></span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Ἰησοῦς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἶπεν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτῷ</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">βλέπεις<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[3]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ταύτας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μεγάλας<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[4]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἰκοδομάς</span><span style="font-family: Gentium;">; </span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀφεθῇ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὧδε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λίθος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λίθον</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὃς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καταλυθῇ</span><span style="font-family: Gentium;">.<sup><!--[if !supportFootnotes]--><sup>[5]</sup><!--[endif]--></sup><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 1. And while he was departing<sup><!--[if !supportFootnotes]--><sup>[6]</sup><!--[endif]--></sup>
from the temple, one of his disciples says to him, teacher, "Behold! What
wonderful stones and what wonderful of buildings. 2. And Jesus says to him,
"do you see these great buildings? Not one stone will remain upon a stone
that will not be torn down." <o:p></o:p></span></span></div>
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<span style="font-size: large;"><b>Mark 13:3-4</b><o:p></o:p></span></div>
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<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 3
</span></b><span lang="EL" style="font-family: Gentium;">Καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καθημένου<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[7]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὄρος</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τῶν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐλαιῶν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">κατέναντι</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἱεροῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐπηρώτα<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[8]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτὸν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">κατ</span><span style="font-family: Gentium;">ʼ </span><span lang="EL" style="font-family: Gentium;">ἰδίαν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Πέτρος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Ἰάκωβος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Ἰωάννης</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Ἀνδρέας</span><span style="font-family: Gentium;">· </span><b><span style="font-family: 'Times New Roman', serif;">4 </span></b><span lang="EL" style="font-family: Gentium;">εἰπὸν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἡμῖν</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">πότε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ταῦτα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἔσται</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τί</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">σημεῖον</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὅταν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">μέλλῃ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ταῦτα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">συντελεῖσθαι</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πάντα</span><span style="font-family: Gentium;">; <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 3. And while sitting on the Mount of Olives opposite of
the temple, Peter and Jacob and John and Andrew asked him privately, 4. “Tell
us when will these things be, and what is the sign when all these things are
going to be fulfilled?” <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> </span><span style="font-family: Gentium;"><o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 5
</span></b><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δὲ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[9]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">Ἰησοῦς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἤρξατο</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">λέγειν<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[10]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτοῖς</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">βλέπετε<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[11]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">μή</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμᾶς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πλανήσῃ</span><span style="font-family: Gentium;">· </span><b><span style="font-family: 'Times New Roman', serif;">6 </span></b><span lang="EL" style="font-family: Gentium;">πολλοὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐλεύσονται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῷ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὀνόματί</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μου</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λέγοντες</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὅτι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐγώ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰμι</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πολλοὺς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πλανήσουσιν</span><span style="font-family: Gentium;">.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[12]</span><!--[endif]--></span> </span><b><span style="font-family: 'Times New Roman', serif;">7a </span></b><span lang="EL" style="font-family: Gentium;">ὅταν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[13]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀκούσητε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πολέμους</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[14]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀκοὰς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πολέμων</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θροεῖσθε</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">δεῖ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γενέσθαι</span><span style="font-family: Gentium;">, <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-size: large;"><span style="color: #c00000; font-family: Gentium;"> </span><span style="font-family: Gentium;">7b </span><span lang="EL" style="font-family: Gentium;">ἀλλ</span><span style="font-family: Gentium;">ʼ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[15]</span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">οὔπω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τέλος<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[16]</span></span><!--[endif]--></span></span><span style="font-family: Gentium;">.
<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 5. Now Jesus began to say to them,
"watch out that no one deceives you 6. Many will come in my name, saying<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[17]</span><!--[endif]--></span> that, ‘I
am’ and they will deceive many. 7. And when you hear about the conflicts<sup><!--[if !supportFootnotes]--><sup>[18]</sup><!--[endif]--></sup>
and rumors of conflicts, do not be alarmed: it must take place,” <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 7b. “but [the other side of the
issue]: it is not yet the end.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> This sub-section of verses shows
that there will be false messiahs/christs and they will deceive many. The
disciples are commanded to watch out or be aware of these false messiahs. Also,
this section shows that the conflicts should not be the disciples' focus. The
word "<span style="color: #c00000;"> </span></span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">λλ</span><span style="font-family: Gentium; line-height: 200%;">ʼ</span><span style="font-family: Garamond, serif; line-height: 200%;">", particularly in this case, is
not just contrasting the previous statement but the entirety of the previous
clauses. For example in BDAG: "when whole clauses are compared, </span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ἀ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">λλά</span><span style="font-family: Garamond, serif; line-height: 200%;"> can indicate a transition to some[thing]
different or contrasted: <b>the other side
of a matter or issue,</b> <b><i>but, yet.</i></b> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">δε</span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ῖ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">γ</span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ὰ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">ρ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">γενέσθαι</span><span style="font-family: Garamond, serif; line-height: 200%;">, </span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ἀ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">λλ</span><span style="font-family: 'Times New Roman', serif; line-height: 200%;">ʼ</span><span style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">ο</span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ὔ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">πω</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ἐ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">στ</span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ὶ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">ν</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">τ</span><span lang="EL" style="font-family: 'Times New Roman', serif; line-height: 200%;">ὸ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">τέλος</span><span style="font-family: Garamond, serif; line-height: 200%;"> Mt
24:6, cp. Lk 21:9."(bold original)<sup><!--[if !supportFootnotes]--><sup>[19]</sup><!--[endif]--></sup> This
strong transition now shows that the previous statements are being contrasted.
The fact is that Jesus is trying to get his disciples to look beyond the
present situation of conflicts, He will restate with more emphasis in vs 8,
because the reality is that these events are not the end. <o:p></o:p></span></span></div>
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<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 8
</span></b><span style="font-family: 'Times New Roman', serif;"> </span><span lang="EL" style="font-family: Gentium;">ἐγερθήσεται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γὰρ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[20]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἔθνος</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐπ</span><span style="font-family: Gentium;">ʼ </span><span lang="EL" style="font-family: Gentium;">ἔθνος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">βασιλεία</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">βασιλείαν</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἔσονται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">σεισμοὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">κατὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τόπους</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἔσονται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λιμοί</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">ἀρχὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὠδίνων</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ταῦτα</span><span style="font-family: Gentium;">.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 8. “For racial group will rise up
against racial group and kingdom against kingdom. There will be earthquakes in
many places. There will be famines. These things are the beginning of the birth
pains”<sup><!--[if !supportFootnotes]--><sup>[21]</sup><!--[endif]--></sup>. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> Moreover, the "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">γὰρ</span><span style="font-family: Garamond, serif; line-height: 200%;">" adds a sense of intensity to the
previous statements in verse 5-7. It intensifies the previous statements by
clarifying and specifying the types of conflicts. The "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">γὰρ</span><span style="font-family: Garamond, serif; line-height: 200%;">" at the beginning of vs 8 is
directly linked as an explanation that in a sense re-states and adds specifics
to vs. 5-7. This is because "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">γὰρ</span><span style="font-family: Garamond, serif; line-height: 200%;">" is an
explanatory conjunction. An explanatory conjunction is "used to introduce
an explanation of a previously mentioned sentential element."<sup><!--[if !supportFootnotes]--><sup>[22]</sup><!--[endif]--></sup>
This added intensity is to take the shift from the conflicts and wars as noted
in the "</span><span style="font-family: 'Times New Roman', serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀλλ</span><span style="font-family: Gentium; line-height: 200%;">ʼ</span><span style="font-family: Garamond, serif; line-height: 200%;">" above and focuses on what he
will begin to explain in vs 9, because
the birth pains and the false messiah/christ are just the begenning. </span><span style="font-family: Garamond, serif; line-height: 200%;">R. T. France explains, "</span><span style="font-family: Garamond, serif; line-height: 200%;">The </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">γάρ</span><span style="font-family: Garamond, serif; line-height: 200%;">
indicates that these clauses are further amplification of the warning about
wars in v. 7, and the future tenses have the same effect as the preceding </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">δε</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ῖ</span><span style="font-family: Garamond, serif; line-height: 200%;">: these
things are bound to go on happening.</span><span style="font-family: Garamond, serif; line-height: 200%;">"<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[23]</span><!--[endif]--></span></span><span style="color: #c00000; font-family: Garamond, serif; line-height: 200%;"> </span><span style="font-family: Garamond, serif; line-height: 200%;">In other words, Jesus is trying to
shift those who are hearing his teaching and reading it today away from trying
to know about the end so they can transition to more specific commands, which
appear later in the passage about witnessing and taking care of one another. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">It
is also important to notice that these passages mention general things like
conflicts and divisions between races, nations and kingdoms, along with all the
earthquakes, and famines all of kind, which have been happening throughout
human history. These general issues, are as Jesus states, "not yet the
end, but instead "These things are the beginning of the birth pains."
This introductory section of the Olivet discourse is not meant to be
apocalyptic, but a call to focus on the important issues, which was not the
wonderfulness of the Herodian temple.
Finally, this introductory section focuses on a new beginning for his
disciples, which will be explained in the next section. <b><o:p></o:p></b></span></span></div>
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<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 9
</span></b><span lang="EL" style="font-family: Gentium;">Βλέπετε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δὲ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[24]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμεῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἑαυτούς</span><span style="font-family: Gentium;">·<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[25]</span><!--[endif]--></span> </span><span lang="EL" style="font-family: Gentium;">παραδώσουσιν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμᾶς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">συνέδρια</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[26]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">συναγωγὰς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δαρήσεσθε<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[27]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[28]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἡγεμόνων</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[29]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">βασιλέων</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">σταθήσεσθε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἕνεκεν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐμοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><b><span lang="EL" style="font-family: Gentium;">εἰς</span></b><b><span lang="EL" style="font-family: Gentium;">
</span></b><b><span lang="EL" style="font-family: Gentium;">μαρτύριον</span></b><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτοῖς</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">10 </span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πάντα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἔθνη</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πρῶτον</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δεῖ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">κηρυχθῆναι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εὐαγγέλιον</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">11
</span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὅταν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἄγωσιν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμᾶς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">παραδιδόντες</span><span style="font-family: Gentium;">,
</span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">προμεριμνᾶτε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τί</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">λαλήσητε</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἀλλ</span><span style="font-family: Gentium;">ʼ </span><span lang="EL" style="font-family: Gentium;">ὃ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐὰν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δοθῇ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκείνῃ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῇ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὥρᾳ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοῦτο</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λαλεῖτε</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γάρ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐστε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμεῖς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἱ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λαλοῦντες</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀλλὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πνεῦμα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἅγιον</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">12 </span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">παραδώσει</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀδελφὸς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀδελφὸν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θάνατον</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πατὴρ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τέκνον</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐπαναστήσονται</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τέκνα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">γονεῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">θανατώσουσιν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτούς</span><span style="font-family: Gentium;">· </span><b><span style="font-family: 'Times New Roman', serif;">13 </span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἔσεσθε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μισούμενοι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑπὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πάντων</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">διὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὄνομά</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μου</span><span style="font-family: Gentium;">. </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑπομείνας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τέλος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὗτος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">σωθήσεται</span><span style="font-family: Gentium;">.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 9. “Now, watch out for yourselves,
[for] they will deliver you to the Sanhedrins and in the Synagogues you will be
beaten. And before the ruler<sup><!--[if !supportFootnotes]--><sup>[30]</sup><!--[endif]--></sup>
and king <b>you will stand for my sake as a
testimony against them</b>. 10. And it
is necessary to proclaim the Gospel to all nations. 11. And when they arrest
you and hand you over, do not be anxious beforehand about what you are to say,
but say whatever is given to you in that hour. For it is not you who are
speaking, but the Holy Spirit [speaking through you]. 12. And brother will deliver<sup><!--[if !supportFootnotes]--><sup>[31]</sup><!--[endif]--></sup>
brother to death, and a father [will
betray his] child, and children will rise up in rebellion against parents. And
they will have them put to death 13. And you will be hated by all, because of
my name, but the one who after enduring to the end, will be saved.”<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> One needs to realize that this
section is full of Old Testament Septuagint allusions and echoes from Micah.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[32]</span><!--[endif]--></span> It starts off in vs. 9 with an echo to Micah
1:2 which states, "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Ἀ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">κούσατε</span><span style="font-family: Garamond, serif; line-height: 200%;">,</span><span style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">λαοί<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[33]</span></span><!--[endif]--></span></span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">λόγους<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[34]</span></span><!--[endif]--></span></span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">καὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">προσεχέτω</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἡ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">γῆ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">καὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">πάντες</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οἱ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">αὐτῇ</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">καὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἔσται</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">κύριος</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ὑμῖν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><b><span lang="EL" style="font-family: Gentium; line-height: 200%;">εἰς</span></b><b><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span></b><b><span lang="EL" style="font-family: Gentium; line-height: 200%;">μαρτύριον</span></b><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Κύριος</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐξ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οἴκου</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἁγίου</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">αὐτοῦ</span><span style="font-family: Gentium; line-height: 200%;">,</span><span style="font-family: Garamond, serif; line-height: 200%;">"<sup><!--[if !supportFootnotes]--><sup>[35]</sup><!--[endif]--></sup>
which is translated, "Listen people [to] words! Earth pay close attention,
and everyone in it, and the Lord shall be a testimony against<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[36]</span><!--[endif]--></span> you,
the Lord from His holy house." This is interesting because God seems to be
talking about a specific testimony (</span><b><span lang="EL" style="font-family: Gentium; line-height: 200%;">εἰς</span></b><b><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span></b><b><span lang="EL" style="font-family: Gentium; line-height: 200%;">μαρτύριον</span></b><span style="font-family: Garamond, serif; line-height: 200%;">)
to the world. This would thus intensify the need for there to be a proclamation
to all the nations as mentioned in Mark 13:10 because God meant for the entire
world to hear his message.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[37]</span><!--[endif]--></span>
Furthermore, Mark 13:9 uses the word "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">συναγωγὰς</span><span style="font-family: Garamond, serif; line-height: 200%;">" which since it is plural is
understood as referring to "councils in general, whether Jewish or
Gentile."<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[38]</span><!--[endif]--></span>
This makes sense since Jesus is warning his disciples and future readers about
persecution, and about being brought before rulers and kings. This is again
portraying the prophetic call that these men will become against the world. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">Then
Mark 13:12 also makes an allusion back
to Micah 7:6 which states, "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">διότι</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">υἱὸς</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀτιμάζει</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">πατέρα</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">θυγάτηρ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐπαναστήσεται</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐπὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τὴν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">μητέρα</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">αὐτῆς</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">νύμφη</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐπὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τὴν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">πενθερὰν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">αὐτῆς</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐχθροὶ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀνδρὸς</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">πάντες</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οἱ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἄνδρες</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οἱ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τῷ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οἴκῳ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">αὐτοῦ</span><span style="font-family: Gentium; line-height: 200%;">.</span><sup><span style="font-family: 'Times New Roman', serif; line-height: 200%;"><!--[if !supportFootnotes]--><sup>[39]</sup><!--[endif]--></span></sup><span style="font-family: Gentium; line-height: 200%;"> </span><span style="font-family: Garamond, serif; line-height: 200%;">When
translated, this state's "Because a son dishonors a father, a daughter
shall rise up against<sup><!--[if !supportFootnotes]--><sup>[40]</sup><!--[endif]--></sup>
her mother, a wife against her mother-in-law; all the enemies<sup><!--[if !supportFootnotes]--><sup>[41]</sup><!--[endif]--></sup> of a man [are] the men in his
house." Clearly the similarities
are evident with the daughter-in-law and daughter rising up against their
mother and mother-in-laws and sons dishonoring their fathers, when Jesus
states, "and children will rise up in rebellion against parents."
Moreover, the word for enemies also conveys the idea of hatred or hostility; thus
paralleling Jesus' statement that "you will be hated by all."</span><sup><span style="font-family: 'Times New Roman', serif; line-height: 200%;"><!--[if !supportFootnotes]--><sup>[42]</sup><!--[endif]--></span></sup><span style="font-family: Garamond, serif; line-height: 200%;"> In summary, Jesus is trying to prepare
them for the reality that they will be hated or have hostility towards them not
just from rulers but from their own families. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> With this persecution in mind, it is
important to understand that the focus of this section is also linked to a
specific command to "watch out for yourselves." This is because Jesus
knew they would be beaten and would have to endure much persecution and
tribulations, while fulfilling the call on their lives. This command is even more specific than the
first one because of the reflexive pronoun "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἑαυτούς</span><span style="font-family: Garamond, serif; line-height: 200%;">
". R.T. Francies explains that "The direct object here, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἑ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">αυτούς</span><span style="font-family: Garamond, serif; line-height: 200%;">,
makes the warning more personal: they themselves are in danger. The warning is
not so that they should try to escape persecution, but to prepare them to endure
it faithfully."<sup><!--[if !supportFootnotes]--><sup>[43]</sup><!--[endif]--></sup>
In the end, Jesus was still trying to prepare his disciples for their part in
Salvation's history, so that they can endure until the end of their race. James Edwards explains that the
"Disciples are again reminded that faithfulness does not consist in
forecasting the future and determining preemptive responses, but rather in
trusting that God will give them grace to complete their service in His name,
and indeed will even speak through them in their deepest need." <sup><!--[if !supportFootnotes]--><sup>[44]</sup><!--[endif]--></sup>
<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> Finally, it is important to note the
use of the phrase "</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">ε</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἰ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">ς</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;"> </span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">τέλος</span><span style="font-family: Garamond, serif; line-height: 200%;">"<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[45]</span><!--[endif]--></span> or to
the end. This end is the goal of endurance; it is the disciples' faith in the
future salvation over the present temporal salvation of a Second Temple Jewish
messiah. Jesus in this passage is directly challenging the idea of what
traditional Second Temple Jews would view as Jewish salvation. Second Temple Messianism
would look for a leader like David to overthrow the Roman's rule and reign over
Israel. This would be their view of salvation, just as Moses brought Yahweh's
salvation temporally and physically from Egypt. Instead, Jesus is saying not
only must He die but those following Him will have to endure to reach the end
goal which includes salvation. That is a spiritual salvation as opposed to a
physical temporal salvation. Thus, it is
important to realize that this is not a passage about eschatology but about
sanctification. According to R.T. Frances, "</span><span style="font-family: 'Times New Roman', serif; line-height: 200%;"> </span><span style="font-family: Garamond, serif; line-height: 200%;">This last sentence of the section is
therefore not so much a prediction about the ‘end’ (and thus does not directly
contribute to answering the disciples’ question) as it is a call to endurance
and the assurance that those who suffer for Jesus will not be ultimately the
losers."<sup><!--[if !supportFootnotes]--><sup>[46]</sup><!--[endif]--></sup>
<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Mark 13:14-20<o:p></o:p></span></span></b></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 14
</span></b><span lang="EL" style="font-family: Gentium;">Ὅταν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δὲ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[47]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἴδητε<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[48]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><i><span lang="EL" style="font-family: Gentium;">τὸ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">βδέλυγμα</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">τῆς</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἐρημώσεως<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b><span lang="EL">[49]</span></b></span><!--[endif]--></span></span></i><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἑστηκότα<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[50]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὅπου</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δεῖ</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀναγινώσκων</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">νοείτω</span><span style="font-family: Gentium;">, * </span><span lang="EL" style="font-family: Gentium;">τότε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἱ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῇ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">Ἰουδαίᾳ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">φευγέτωσαν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὄρη</span><span style="font-family: Gentium;">, </span><b><span style="font-family: 'Times New Roman', serif;">15 </span></b><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span style="font-family: 'Greek Text', serif;">[</span><span lang="EL" style="font-family: Gentium;">δὲ</span><span style="font-family: 'Greek Text', serif;">]</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δώματος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καταβάτω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μηδὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰσελθάτω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἆραί</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἰκίας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span style="font-family: Gentium;">, </span><b><span style="font-family: 'Times New Roman', serif;">16 </span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀγρὸν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπιστρεψάτω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὀπίσω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἆραι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἱμάτιον</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">17
</span></b><span lang="EL" style="font-family: Gentium;">οὐαὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ταῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">γαστρὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐχούσαις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ταῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">θηλαζούσαις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐκείναις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ταῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἡμέραις</span><span style="font-family: Gentium;">.</span><span style="font-family: 'Times New Roman', serif;"> </span><b><span style="font-family: 'Times New Roman', serif;">18 </span></b><span lang="EL" style="font-family: Gentium;">προσεύχεσθε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἵνα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γένηται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">χειμῶνος</span><span style="font-family: Gentium;">· </span><b><span style="font-family: 'Times New Roman', serif;">19 </span></b><span lang="EL" style="font-family: Gentium;">ἔσονται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γὰρ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αἱ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἡμέραι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκεῖναι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θλῖψις</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἵα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γέγονεν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοιαύτη</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀπ</span><span style="font-family: Gentium;">ʼ </span><span lang="EL" style="font-family: Gentium;">ἀρχῆς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">κτίσεως</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἣν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἔκτισεν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θεὸς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἕως</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">νῦν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γένηται</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">20 </span></b><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εἰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκολόβωσεν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">κύριος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἡμέρας</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">οὐκ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἂν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐσώθη</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πᾶσα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">σάρξ</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">ἀλλὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">διὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τοὺς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκλεκτοὺς<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[51]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">οὓς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐξελέξατο</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐκολόβωσεν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὰς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἡμέρας</span><span style="font-family: Gentium;">.</span><b><span style="font-family: Garamond, serif;"><o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> 14. “But when you are seeing the <i>abomination that causes desolation</i> [Dan
11:31//12:11] having stood where he must not be let the reader<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[52]</span><!--[endif]--></span>
understand! Then those in Judea must escape to the mountains. 15. The one who
is on the housetop must not go down or go to pick up anything from his house.
16. And the one who is in the field must not turn back to pick up his
coat. 17. Woe to those who have [a baby]
in their womb and those who are nursing babies in those days. 18. But pray that
it may not happen during bad weather, 19.
For those days will be [time of] tribulation such as has not happened
since the beginning of creation which God created until now and never will
happen again. 20. And unless the Lord shortened the days, no flesh would be
saved, but for the sake of the chosen, which He chose, he shortened the days.” <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> When reading verse 14 and this
section, it is important to notice that Mark uses the word " </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἴ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">δητε</span><span style="font-family: Garamond, serif; line-height: 200%;">",
which conveys the idea of perceiving by sight or with one's eyes. The key word
here is "perceive". This is Mark in a sense calling those who are
listening and reading this next section to watch out. The word " </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἴ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">δητε</span><span style="font-family: Garamond, serif; line-height: 200%;">"
whose root is "</span><span style="font-family: Garamond, serif; line-height: 200%;"> ε</span><span style="font-family: Gentium; line-height: 200%;">ἶ</span><span style="font-family: Garamond, serif; line-height: 200%;">δον</span><span style="font-family: Garamond, serif; line-height: 200%;">" semantically conveys this idea
of "being aware of someth[ing] through sensitivity"...or "to
take special not[ice] of someth[ing]" or by even experience of an event.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[53]</span><!--[endif]--></span> For
instance, when Jesus states, "</span><span style="font-family: Garamond, serif; line-height: 200%;"> </span><span style="font-family: Garamond, serif; line-height: 200%;">“Truly,
truly, I say to you, unless one is born again he cannot see the kingdom of God”
(NASB, John 3:3). Notice the "see" here means that one will not enter
or experience the kingdom of God, not just the lack of seeing it. This concept
is also conveyed when Mark uses the aorist active subjunctive, "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἴ</span><span lang="EL" style="font-family: Garamond, serif; line-height: 200%;">δητε</span><span style="font-family: Garamond, serif; line-height: 200%;">
" which convey this perfective aspect and a sense of experience in a
moment in time, which is aided by the temporal adverb "when". Thus, the context expresses the idea that
when one notices or experiences this desolation, then one needs to flee. It is
a form of a request, but in the form of a warning. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">The second half of the section fits as
a more specific warning about the wars and conflicts discussed in the previous
section (vs7), where it states, "And when you hear about the conflicts and
rumors of conflicts, do not be alarmed: it must take place, but [the other side
of the issue]: it is not yet the end."
Meanwhile, vs.14 states, "But when you see the <i>abomination of desolation</i> having stood where he must not be let the
reader understands!" Notice both of
these verses start with temporal adverbial phrase "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ὅταν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">δὲ</span><span style="font-family: Garamond, serif; line-height: 200%;">." The
contrast is clear, one section basically implies not to worry about the end or
the rumors and news of the conflicts, but when one perceive the abomination
that causes desolation then they need to run. Moreover, Mark or Jesus call, for
the reader to understand, adds an emphasis to this section that is not present
in the first half of the warnings. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">Now it has been debated on who the
reader is and how one is supposed to interpret who or what the abomination is
that causes desolation. Matthew states in 24:15, "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Ὅταν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">οὖν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἴδητε</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><i><span lang="EL" style="font-family: Gentium; line-height: 200%;">τὸ</span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;">βδέλυγμα</span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;">τῆς</span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span></i><i><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐρημώσεως</span></i><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τὸ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ῥηθὲν<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[54]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">διὰ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Δανιὴλ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τοῦ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">προφήτου</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἑστὸς</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἐν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">τόπῳ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἁγίῳ</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ὁ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀναγινώσκων</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">νοείτω</span><span style="font-family: Gentium; line-height: 200%;">,</span><span style="font-family: Garamond, serif; line-height: 200%;">" which is translated, "Therefore, when you
are seeing the abomination that causes Desolation, which after being spoken
through Daniel the prophet having stood
in the Holy place. Let the one reading [in public worship] understand."
Matthew adds several key factors. First, that Jesus or Mark wants the readers
to go back and read Daniel before teaching this section. Second, that the place
where the abomination will be standing will be a holy place.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">Meanwhile, Luke states in 21:20 "</span><b><span style="line-height: 200%;"> </span></b><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">Ὅταν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἴδητε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">κυκλουμένην</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ὑπὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">στρατοπέδων</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">Ἰερουσαλήμ</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">τότε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">γνῶτε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ὅτι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἤγγικεν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἡ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἐρήμωσις</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">αὐτῆς</span><span style="font-family: Gentium;">. </span><span style="font-family: Garamond, serif; line-height: 200%;">" which is translated, "but
when you are seeing Jerusalem being surrounded by armies then recognize that
her desolation draws near." Thus it
seems that the desolation at least according to Luke would be referring to the
Roman armies. Therefore, it makes sense that one should understand Mark and Matthew
as saying that the abomination that causes desolation, refers to the Roman army
and Caesar who cause this destruction. <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Many believers in Jerusalem were saved because this warning or a teaching
like this one that was taught by the church this is known because of Church
historian Eusebius. Who states, <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> But the people of the church in
Jerusalem had been commanded by a revelation, vouchsafed to approved men there
before the war, to leave the city and to dwell in a certain town of Perea
called Pella. And when those that believed in Christ had come thither from
Jerusalem, then, as if the royal city of the Jews and the whole land of Judea
were entirely destitute of holy men, the judgment of God at length overtook
those who had committed such outrages against Christ and his apostles, and
totally destroyed that generation of impious men.<sup><!--[if !supportFootnotes]--><sup>[55]</sup><!--[endif]--></sup><o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In
other words, the church had a revelation, one that probably originated from
both Mark and Matthew's gospels. <o:p></o:p></span></span></div>
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<b><span style="font-family: Arial, sans-serif;"><span style="font-size: large;">Mark 13:21-23<o:p></o:p></span></span></b></div>
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<span style="font-size: large;"><b><span style="font-family: 'Times New Roman', serif;"> 21
</span></b><span lang="EL" style="font-family: Gentium;">Καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τότε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐάν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">εἴπῃ</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">ἴδε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὧδε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">χριστός</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἴδε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκεῖ</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πιστεύετε</span><span style="font-family: Gentium;">· </span><b><span style="font-family: 'Times New Roman', serif;">22 </span></b><span lang="EL" style="font-family: Gentium;">ἐγερθήσονται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γὰρ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ψευδόχριστοι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ψευδοπροφῆται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δώσουσιν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">σημεῖα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τέρατα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πρὸς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀποπλανᾶν</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">εἰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δυνατόν</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">τοὺς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκλεκτούς</span><span style="font-family: Gentium;">. </span><b><span style="font-family: 'Times New Roman', serif;">23 </span></b><span lang="EL" style="font-family: Gentium;">ὑμεῖς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">βλέπετε</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">προείρηκα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πάντα</span><span style="font-family: Gentium;">.</span><sup><span style="font-family: 'Times New Roman', serif;"><o:p></o:p></span></sup></span></div>
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<br /></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> <b>21</b>. “And then if anyone says
to you, ‘behold, here is the Christ,’ or ‘behold,’ there do not believe [him] <b>22</b>.
for a false Christ and false prophets will appear, and they will produce signs
and wonders, in order to lead astray, if possible the chosen. <b>23</b>. But you watch out. I have told you
everything beforehand.” <o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Ultimately, this section is a special
warning to His chosen - the elect members of the people of God. In essence, Jesus
is saying that even though there will be persecution and families will turn on each
other, Jesus through his providence warned them about the future destruction
and gives to those who heed the warning a temporal salvation from that
destruction. Moreover, this conveys why it was important not to follow any
others who claimed to be Christ because they would be the rebels who tried to
fit their Davidic messianic presupposition of what a Christ should be like. And
it is those who followed these false messiahs who were destroyed by the Roman
legions. Hence, this entire section is
an inclusio about false messiahs and served the purpose of changing the
disciples' and the future people of God's (who will listen to the reader's
teaching) understanding the concept of the Messiah for the purpose of
understanding their individual elections as participants in God's salvation
history. <o:p></o:p></span></span></div>
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<b><span style="font-family: Garamond, serif;"><span style="font-size: large;">Mark 13:24-27<o:p></o:p></span></span></b></div>
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<span style="font-size: large;"><b><span style="font-family: Garamond, serif;"> </span></b><b><span style="font-family: Gentium;">24 </span></b><span lang="EL" style="font-family: Gentium;">Ἀ</span><span lang="EL" style="font-family: Gentium;">λλ</span><span lang="EL" style="font-family: Gentium;">ὰ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[56]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">ν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">κείναις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τα</span><span lang="EL" style="font-family: Gentium;">ῖ</span><span lang="EL" style="font-family: Gentium;">ς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἡ</span><span lang="EL" style="font-family: Gentium;">μέραις</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">μετ</span><span lang="EL" style="font-family: Gentium;">ὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τ</span><span lang="EL" style="font-family: Gentium;">ὴ</span><span lang="EL" style="font-family: Gentium;">ν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θλ</span><span lang="EL" style="font-family: Gentium;">ῖ</span><span lang="EL" style="font-family: Gentium;">ψιν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">κείνην</span><span lang="EL" style="font-family: Gentium;">
</span><i><span lang="EL" style="font-family: Gentium;">ὁ</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">ἥ</span></i><i><span lang="EL" style="font-family: Gentium;">λιος</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">σκοτισθήσεται</span></i><i><span style="font-family: Gentium;">, </span></i><i><span lang="EL" style="font-family: Gentium;">κα</span></i><i><span lang="EL" style="font-family: Gentium;">ὶ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἡ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">σελήνη</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ο</span></i><i><span lang="EL" style="font-family: Gentium;">ὐ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">δώσει</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">τ</span></i><i><span lang="EL" style="font-family: Gentium;">ὸ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">φέγγος</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">α</span></i><i><span lang="EL" style="font-family: Gentium;">ὐ</span></i><i><span lang="EL" style="font-family: Gentium;">τ</span></i><i><span lang="EL" style="font-family: Gentium;">ῆ</span></i><i><span lang="EL" style="font-family: Gentium;">ς</span></i><i><span style="font-family: Gentium;">, </span></i><b><span style="font-family: Gentium;">25 </span></b><i><span lang="EL" style="font-family: Gentium;">κα</span></i><i><span lang="EL" style="font-family: Gentium;">ὶ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ο</span></i><i><span lang="EL" style="font-family: Gentium;">ἱ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἀ</span></i><i><span lang="EL" style="font-family: Gentium;">στέρες</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἔ</span></i><i><span lang="EL" style="font-family: Gentium;">σονται</span></i><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">κ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">το</span><span lang="EL" style="font-family: Gentium;">ῦ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ο</span><span lang="EL" style="font-family: Gentium;">ὐ</span><span lang="EL" style="font-family: Gentium;">ρανο</span><span lang="EL" style="font-family: Gentium;">ῦ</span><span lang="EL" style="font-family: Gentium;"> </span><i><span lang="EL" style="font-family: Gentium;">πίπτοντες</span></i><i><span style="font-family: Gentium;">, </span></i><i><span lang="EL" style="font-family: Gentium;">κα</span></i><i><span lang="EL" style="font-family: Gentium;">ὶ</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">α</span></i><i><span lang="EL" style="font-family: Gentium;">ἱ</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">δυνάμεις</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">α</span></i><i><span lang="EL" style="font-family: Gentium;">ἱ</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">ἐ</span></i><i><span lang="EL" style="font-family: Gentium;">ν</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">το</span></i><i><span lang="EL" style="font-family: Gentium;">ῖ</span></i><i><span lang="EL" style="font-family: Gentium;">ς</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ο</span></i><i><span lang="EL" style="font-family: Gentium;">ὐ</span></i><i><span lang="EL" style="font-family: Gentium;">ρανο</span></i><i><span lang="EL" style="font-family: Gentium;">ῖ</span></i><i><span lang="EL" style="font-family: Gentium;">ς</span></i><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">σαλευθήσονται</span><span style="font-family: Gentium;">. <b>26 </b></span><span lang="EL" style="font-family: Gentium;">κα</span><span lang="EL" style="font-family: Gentium;">ὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τότε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὄ</span><span lang="EL" style="font-family: Gentium;">ψονται</span><span lang="EL" style="font-family: Gentium;">
</span><i><span lang="EL" style="font-family: Gentium;">τ</span></i><i><span lang="EL" style="font-family: Gentium;">ὸ</span></i><i><span lang="EL" style="font-family: Gentium;">ν</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">υ</span></i><i><span lang="EL" style="font-family: Gentium;">ἱὸ</span></i><i><span lang="EL" style="font-family: Gentium;">ν</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">το</span></i><i><span lang="EL" style="font-family: Gentium;">ῦ</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἀ</span></i><i><span lang="EL" style="font-family: Gentium;">νθρώπου</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἐ</span></i><i><span lang="EL" style="font-family: Gentium;">ρχόμενον</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">ἐ</span></i><i><span lang="EL" style="font-family: Gentium;">ν</span></i><i><span lang="EL" style="font-family: Gentium;">
</span></i><i><span lang="EL" style="font-family: Gentium;">νεφέλαις</span></i><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μετ</span><span lang="EL" style="font-family: Gentium;">ὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δυνάμεως</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πολλ</span><span lang="EL" style="font-family: Gentium;">ῆ</span><span lang="EL" style="font-family: Gentium;">ς</span><span lang="EL" style="font-family: Gentium;"> </span><i><span lang="EL" style="font-family: Gentium;">κα</span></i><i><span lang="EL" style="font-family: Gentium;">ὶ</span></i><i><span lang="EL" style="font-family: Gentium;"> </span></i><i><span lang="EL" style="font-family: Gentium;">δόξης</span></i><i><span style="font-family: Gentium;">.</span></i><span style="font-family: Gentium;"> <b>27 </b></span><span lang="EL" style="font-family: Gentium;">κα</span><span lang="EL" style="font-family: Gentium;">ὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τότε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀ</span><span lang="EL" style="font-family: Gentium;">ποστελε</span><span lang="EL" style="font-family: Gentium;">ῖ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">το</span><span lang="EL" style="font-family: Gentium;">ὺ</span><span lang="EL" style="font-family: Gentium;">ς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀ</span><span lang="EL" style="font-family: Gentium;">γγέλους</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">κα</span><span lang="EL" style="font-family: Gentium;">ὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">πισυνάξει</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">το</span><span lang="EL" style="font-family: Gentium;">ὺ</span><span lang="EL" style="font-family: Gentium;">ς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">κλεκτο</span><span lang="EL" style="font-family: Gentium;">ὺ</span><span lang="EL" style="font-family: Gentium;">ς</span><span style="font-family: Gentium;"> [</span><span lang="EL" style="font-family: Gentium;">α</span><span lang="EL" style="font-family: Gentium;">ὐ</span><span lang="EL" style="font-family: Gentium;">το</span><span lang="EL" style="font-family: Gentium;">ῦ</span><span style="font-family: Gentium;">] </span><span lang="EL" style="font-family: Gentium;">ἐ</span><span lang="EL" style="font-family: Gentium;">κ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τ</span><span lang="EL" style="font-family: Gentium;">ῶ</span><span lang="EL" style="font-family: Gentium;">ν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τεσσάρων</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀ</span><span lang="EL" style="font-family: Gentium;">νέμων</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀ</span><span lang="EL" style="font-family: Gentium;">π</span><span style="font-family: Gentium;">ʼ</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἄ</span><span lang="EL" style="font-family: Gentium;">κρου</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">γ</span><span lang="EL" style="font-family: Gentium;">ῆ</span><span lang="EL" style="font-family: Gentium;">ς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἕ</span><span lang="EL" style="font-family: Gentium;">ως</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἄ</span><span lang="EL" style="font-family: Gentium;">κρου</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ο</span><span lang="EL" style="font-family: Gentium;">ὐ</span><span lang="EL" style="font-family: Gentium;">ρανο</span><span lang="EL" style="font-family: Gentium;">ῦ</span><span style="font-family: Gentium;">.<o:p></o:p></span></span></div>
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<div class="MsoNormal" style="margin-left: .5in; text-indent: -.5in;">
<span style="font-family: Garamond, serif;"><span style="font-size: large;"> <b>24</b>. “but in those days after
the tribulation<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[57]</span><!--[endif]--></span>,
the sun will be darkened, and the moon will not give its light [Isa 13:10]. <b>25</b>.
and the stars will be falling from heaven. And the powers that are in heavens
will be shaken [Isa 34:4] <b>26</b>. Then they will see the son of Man arriving
on the clouds [Dan 7:13] with power and glory. <b>27</b>. And then he will send
out the messengers and will gather together his chosen from the four winds-from
the end of the earth to the end of heaven.” <o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">Moreover, Mark uses the conjunction "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Ἀ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">λλ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ὰ</span><span style="font-family: Garamond, serif; line-height: 200%;">"
which again is a strong adversative to show that he is changing the focus of
the subject. This is a specific shift from the Jewish conflicts and wars to
focusing on God's Kingdom and Christ, the true messiah's return.<sup><!--[if !supportFootnotes]--><sup>[58]</sup><!--[endif]--></sup>
Jesus again is contrasting the preconceived idea of the Jewish Davidic messiah
and his kingdom. Instead of an earthly kingdom, it is an eternal kingdom that
transcends this temporal world. This is a fulfillment of Daniel's prophesy
which states: <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> <b>13</b>. I observed during a night
vision; “Behold, upon the clouds of heaven as the son of man, and he appeared
(proclaimed) as the ancient of days having been placed (there) was presented to
him. Now royal authority and honor were granted to him, and all the nations of
the land, people groups. <b>14</b>. And all glory was serving him, and his
(royal) authority is an everlasting authority, which shall never be removed,
and his monarchy, which shall never be destroyed<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[59]</span><!--[endif]--></span>. (Personal translation)<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">In
other words, race and nationality does not matter anymore. Rather, God is
sending out his angles to all the world to retrieve the chosen people, Jew and Gentile
alike. Because when the end does happen the angels will gather the people of
God. Thus, R.T. Frances explains this concept well: "</span><span style="font-family: Garamond, serif; line-height: 200%;"> From
now on it will not be the national shrine which will be the focus of the people
of God, but the Son of Man to whom has now been given, as Dn. 7:14 predicted,
an everlasting and universal dominion which embraces all nations and languages."<sup><!--[if !supportFootnotes]--><sup>[60]</sup><!--[endif]--></sup></span><span style="font-family: Garamond, serif; line-height: 200%;"> That is a radical idea especially when Jewish
theology looked for a Jewish messiah that would liberate its nation from all
foreign power and rule the land. Meanwhile, Jesus is saying that nationality no
longer matters. Therefore, He is continuing the idea of a new eschatological
understanding of the true messiah. <o:p></o:p></span></span></div>
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<b><span style="font-family: Garamond, serif;"><span style="font-size: large;">Mark
13:28-31<o:p></o:p></span></span></b></div>
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<span style="font-size: large;"><b><span style="font-family: Gentium;"> 28 </span></b><span lang="EL" style="font-family: Gentium;">Ἀπὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">συκῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μάθετε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὴν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">παραβολήν</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">ὅταν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἤδη</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">κλάδος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὐτῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἁπαλὸς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γένηται</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐκφύῃ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">φύλλα</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">γινώσκετε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὅτι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐγγὺς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θέρος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐστίν</span><span style="font-family: Gentium;">· <b>29 </b></span><span lang="EL" style="font-family: Gentium;">οὕτως</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμεῖς</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ὅταν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἴδητε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ταῦτα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γινόμενα</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">γινώσκετε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὅτι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐγγύς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐστιν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐπὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">θύραις</span><span style="font-family: Gentium;">.</span><b><span style="font-family: Garamond, serif;"> </span></b><b><span style="font-family: Gentium;">30
</span></b><span lang="EL" style="font-family: Gentium;">Ἀμὴν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">λέγω</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὅτι</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">οὐ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">παρέλθῃ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἡ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γενεὰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">αὕτη</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μέχρις</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὗ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ταῦτα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πάντα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γένηται</span><span style="font-family: Gentium;">. </span><b><span lang="EL" style="font-family: Gentium;">31 </span></b><span lang="EL" style="font-family: Gentium;">ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ
παρελεύσονται.</span><b><span lang="EL" style="font-family: 'Times New Roman', serif;"> </span></b><b><span lang="EL" style="font-family: Garamond, serif;"><o:p></o:p></span></b></span></div>
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<br /></div>
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<span style="font-size: large;"><span lang="EL" style="font-family: Garamond, serif;"> </span><b><span style="font-family: Garamond, serif;">28</span></b><span style="font-family: Garamond, serif;">. Now learn the parable from the fig tree: when
its branch has already become tender and sprouts its leaves. You know that
summer is near. 29. Thus also you, when you see these things happening, be very
certain that he is near, at the gates. <b>30</b>. Amen I say to you: this
generation will not pass away, until all these things take place. <b>31</b>. The heaven and the earth will pass
away, but my words shall not pass away. <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> Now
the parable of the fig tree gives another reason for why the disciples and the
people of God should be alert. Jesus is imploring that one should not be like
the fig tree that did not have any fruit, but rather, one should be prepared
for Christ's return because like the fig tree on the road to Jerusalem one does
not know when He will appear. It is important to notice how verse 29 states,
"When you are seeing these things happening", referring back most
likely to verse 14 and verse 7 that include two statements about hearing and
seeing. He compares the signs to a fig tree in the summer whose leaves become
green right before the fruit becomes available as a sign that the fruit is
ready. The conflicts, the false messiah and the abomination that causes
desolation - all three of these are signs of the destruction of the temple,
just as a leafy fig tree in the summer is a sign of fruit.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<b><span style="font-family: Garamond, serif;"><span style="font-size: large;">Mark
13:32-37<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b>[61]</b></span><!--[endif]--></span><o:p></o:p></span></span></b></div>
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<span style="font-size: large;"><b><span style="font-family: Gentium;"> 32 </span></b><span lang="EL" style="font-family: Gentium;">Περὶ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[62]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τῆς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἡμέρας</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐκείνης</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἢ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὥρας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐδεὶς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἶδεν</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">οὐδὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἱ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἄγγελοι</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐρανῷ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὐδὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">υἱός</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">εἰ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πατήρ</span><span style="font-family: Gentium;">. <b>33 </b></span><span lang="EL" style="font-family: Gentium;">Βλέπετε</span><span style="font-family: Gentium;">,
</span><span lang="EL" style="font-family: Gentium;">ἀγρυπνεῖτε</span><span style="font-family: Gentium;">·
</span><span lang="EL" style="font-family: Gentium;">οὐκ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">οἴδατε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">γὰρ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">πότε</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καιρός</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐστιν</span><span style="font-family: Gentium;">. <b>34 </b></span><span lang="EL" style="font-family: Gentium;">Ὡς<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[63]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἄνθρωπος</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀπόδημος</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἀφεὶς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὴν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">οἰκίαν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δοὺς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τοῖς</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">δούλοις<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL">[64]</span></span><!--[endif]--></span></span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὴν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐξουσίαν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἑκάστῳ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τὸ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἔργον</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">αὐτοῦ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">καὶ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">τῷ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">θυρωρῷ</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐνετείλατο</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἵνα</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">γρηγορῇ</span><span style="font-family: Gentium;">. <b>35 </b></span><span lang="EL" style="font-family: Gentium;">γρηγορεῖτε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὖν</span><span style="font-family: Gentium;">· </span><span lang="EL" style="font-family: Gentium;">οὐκ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἴδατε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">γὰρ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πότε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὁ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">κύριος</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">τῆς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οἰκίας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἔρχεται</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">ἢ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὀψὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἢ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">μεσονύκτιον</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἢ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἀλεκτοροφωνίας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἢ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πρωΐ</span><span style="font-family: Gentium;">, <b>36 </b> </span><span lang="EL" style="font-family: Gentium;">μὴ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐλθὼν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ἐξαίφνης</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">εὕρῃ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμᾶς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">καθεύδοντας</span><span style="font-family: Gentium;">. <b>37 </b></span><span lang="EL" style="font-family: Gentium;">ὃ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">δὲ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λέγω</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">πᾶσιν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">λέγω</span><span style="font-family: Gentium;">, </span><span lang="EL" style="font-family: Gentium;">γρηγορεῖτε</span><span style="font-family: Gentium;">.</span><b><span style="font-family: Gentium;"><o:p></o:p></span></b></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"> <b>32</b>. But regarding that day or
hour, no one knows, not even the angels in Heaven, nor the Son, except the Father.
<b>33</b>. Watch out; be alert for you do not know when the time is. <b>34</b>.
It is like a human being away on a journey; he departed from his house, and
gave authority to his slaves, to each his work, he also gave an order to the
doorkeeper to stay alert. <b>35</b>. So be on alert, for you do not know when
the Lord of the house will return. Whether in the evening, at midnight or when
the rooster crows, or in early in the morning, 36. in case he should arrive
suddenly and find you asleep. <b>37</b>. What I say to you I say to all:
"be alert!"</span><span style="font-family: Garamond, serif;"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> Jesus again makes a shift in the
topic, but this time He uses the post positive conjunction "</span><span style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">δὲ</span><span style="font-family: Garamond, serif; line-height: 200%;"> " instead of "</span><span style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Ἀ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">λλ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ὰ</span><span style="font-family: Garamond, serif; line-height: 200%;"> ". This shows Jesus shifting his argument away
from how does one know when the end will be to when his return will be. After
this shift, Jesus starts right back in vs 33 with two specific commands with
the imperatival verbs "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">Βλέπετε</span><span style="font-family: Gentium; line-height: 200%;">, </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀγρυπνεῖτε</span><span style="font-family: Garamond, serif; line-height: 200%;">" which is, "watch out! Be
alert!", because no one knows when Christ will return. The back to back
use of these verbs adds emphasis to Christ's statement, which is not present in
the previous statements - as if to say that the disciples need to pay even
closer attention. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> While this passage is about the </span><span style="font-family: Garamond, serif; line-height: 200%;">parousia</span><span style="font-family: Garamond, serif; line-height: 200%;">, that is only a cursory view of what
Jesus is saying to his disciples. Jesus uses a parable of a man who is about to
go on a journey and he leaves his "</span><span style="font-family: Gentium; line-height: 200%;">δοῦλος</span><span style="font-family: Garamond, serif; line-height: 200%;">" in charge. The passage use of "</span><span style="font-family: Gentium; line-height: 200%;">δοῦλος</span><span style="font-family: Garamond, serif; line-height: 200%;">"
conveys a context that goes beyond slave but more as "someone who is
solely committed to another" because the slave is bound by duty to give "total
allegiance."</span><sup><span style="font-family: 'Times New Roman', serif; line-height: 200%;"><!--[if !supportFootnotes]--><sup>[65]</sup><!--[endif]--></span></sup><span style="font-family: Garamond, serif; line-height: 200%;">
Jesus is comparing himself to the master and he is leaving his "</span><span style="font-family: Gentium; line-height: 200%;">δοῦλος</span><span style="font-family: Garamond, serif; line-height: 200%;">"
behind to watch over his house. In other words, the disciples are the "</span><span style="font-family: Gentium; line-height: 200%;">δοῦλος.</span><span style="font-family: Garamond, serif; line-height: 200%;">" Jesus is commanding them with emphasis to
watch out and be alert for His return - not by sitting around looking for him,
but by faithfully running His home. Thisa passage is about how to be alert and
wait on the Lord by being a faithful "</span><span style="font-family: Gentium; line-height: 200%;">δοῦλος.</span><span style="font-family: Garamond, serif; line-height: 200%;">" <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> In conclusion, Mark 13:1-37 is not
about knowing when the eschatological end times are to occur. Instead, Jesus
called them to "watch out" for the false messiahs (MK 13:5), for one
another (MK 13:9) and because he specifically warned them to (MK 13:23). This
section (13:5-6, 21-23) is also contained in an inclusio about being deceived
by a false messiah . Inside this inclusio, there were also two important
temporal clauses going from general in 13:7-8 "</span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ὅταν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">δὲ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἀκούσητε</span><span style="font-family: Garamond, serif; line-height: 200%;">",
which deals with conflicts to a more
specific section in 13:14-20 "</span> <span lang="EL" style="font-family: Gentium; line-height: 200%;">Ὅταν</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">δὲ</span><span lang="EL" style="font-family: Gentium; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; line-height: 200%;">ἴδητε</span><span style="font-family: Garamond, serif; line-height: 200%;">" about the abomination of
desolation. These are specific warning
about the destruction of Jerusalem and the temple. Moreover, Jesus' argument
goes towards changing the common second temple perception of what type of
Messiah he was, and what type of kingdom he was inheriting (13:24-27). This
along with the idea of the destruction of the temple would have been a radical
concept for most second temple Jews who found their identity in their
nationality and the temple which housed the presence of God. That said, Jesus was seeking to help his
disciples see beyond their awe of the temple and Jerusalem because the worldly
city and building are not his kingdom. Finally, Jesus ends his argument with a
parable and a call to stewards while He is away. <o:p></o:p></span></span></div>
<br />
<div>
<!--[if !supportFootnotes]--><span style="font-size: large;"><br clear="all" />
</span><br />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<span style="font-size: large;"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[1]</span></span><!--[endif]--></span> <span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἴδε</span><span style="font-family: Gentium;">- conveys an idea that one is commanding or
emphatically saying "Look!" or "Behold" or "Take
notice!," so as to "introduce" or "draw attention" to
something. William Arndt et al., A Greek-English Lexicon of the New Testament
and Other Early Christian Literature (3rd ed.; Chicago: University of Chicago
Press, 2000), 466.</span><o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref2" name="_ftn2" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[2]</span><!--[endif]--></span> The
context here conveys a sense of emotional outburst. This same outburst of
emotion can be seen also in 1 John 3:1. Thus the word, "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ποταποὶ</span><span style="font-family: "Garamond",serif;">" is best translated as "how
wonderful" or "how glorious." William Arndt et al., A
Greek-English Lexicon of the New Testament and Other Early Christian Literature
(3rd ed.; Chicago: University of Chicago Press, 2000), 856.<o:p></o:p></span></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref3" name="_ftn3" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[3]</span></span><!--[endif]--></span> <span style="font-family: "Garamond",serif;">Indicative verb which means
"see" or "to gaze at". The main idea behind these two uses
of the verb is that Mark is not saying just to see with their eyes but that
Jesus is trying to draw the disciples' attention to think about what he is
about to say. This seems logical with
its context and the fact that Mark uses an indicative verb that Jesus is trying
to "direct" their "attention" to more than just the stones
but to the words he is about to say. William Arndt et al., A Greek-English
Lexicon of the New Testament and Other Early Christian Literature (3rd ed.;
Chicago: University of Chicago Press, 2000), 179. <o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-size: large;"><span style="font-family: "Garamond",serif;"> It must be noted that Matthew
changes the phrase "</span><span style="font-family: Gentium;">βλέπεις ταύτας τ</span><span style="font-family: Gentium; mso-bidi-font-family: "Times New Roman";">ὰ</span><span style="font-family: Gentium;">ς
μεγάλας ο</span><span style="font-family: Gentium; mso-bidi-font-family: "Times New Roman";">ἰ</span><span style="font-family: Gentium;">κοδομάς</span><span style="font-family: "Garamond",serif;">" to
"</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">οὐ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">βλέπετε</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ταῦτα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">πάντα</span><span style="font-family: "Garamond",serif;">": "do you not see all
these." This is interesting because in Mark, "</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">βλέπετε</span><span lang="EL" style="font-family: Gentium;"> </span><span style="font-family: "Garamond",serif;">" conveys the idea to "watch
out" or to "take care"- again back to the idea of directing
one's attention towards more than just the visual, but the content behind what
Jesus is saying. </span><o:p></o:p></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref4" name="_ftn4" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[4]</span></span><!--[endif]--></span> T<span style="font-family: "Garamond",serif;">he word "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">μεγάλας</span><span style="font-family: "Garamond",serif;">" (great) is used in this passage
because it is Herod the Great's Temple; Jesus in a way, might have said this as
mocking reference to Herod. </span><o:p></o:p></span></div>
</div>
<div id="ftn5">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref5" name="_ftn5" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[5]</sup><!--[endif]--></sup>
Unless otherwise noted all the Greek New Testament passages are from the NA27. Eberhard
Nestle et al., <i>The Greek New Testament</i>
(27th ed.; Stuttgart: Deutsche Bibelgesellschaft, 1993), 133.<o:p></o:p></span></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref6" name="_ftn6" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[6]</span><!--[endif]--></span> or
possibly translated "while he departed."<o:p></o:p></span></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref7" name="_ftn7" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[7]</span><!--[endif]--></span> A genitive
absolute, functioning adverbially, and since it is a present passive participle,
conveys imperfective aspect.<o:p></o:p></span></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref8" name="_ftn8" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[8]</span><!--[endif]--></span> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-ascii-font-family: Garamond;">ἐ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">πηρώτα</span><span style="font-family: "Garamond",serif;">-imperfect, active,
indicative, third person singular, thus only one of the disciples asked Jesus -
"he(one of disciples probably Peter)
asked him (Jesus) privately" </span><o:p></o:p></span></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref9" name="_ftn9" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[9]</span><!--[endif]--></span> Transitional
conjunction Wallace, Daniel B., and Daniel B. Wallace. <i>The Basics of
New Testament Syntax An Intermediate Greek Grammar</i>. (Grand Rapids, MI:
Zondervan Pub. House, 2000.) 299.<o:p></o:p></span></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref10" name="_ftn10" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[10]</span></span><!--[endif]--></span> <span style="font-family: Gentium;"> "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">λέγειν</span><span style="font-family: Gentium;"> " </span><span style="font-family: "Garamond",serif;">is a complementary infinitive. <o:p></o:p></span></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref11" name="_ftn11" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[11]</span><!--[endif]--></span> "</span><span style="font-family: Gentium;">
</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">βλέπετε</span><span lang="EL" style="font-family: "Garamond",serif;"> </span><span style="font-family: "Garamond",serif;">" is the first of several imperatival
phrases conveying specific commands to watch out, throughout this section (MK
13:5, 9, 23, 33). Each time "</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">βλέπετε</span><span lang="EL" style="font-family: "Garamond",serif;"> </span><span style="font-family: "Garamond",serif;">" is used it is a specific command to watch out. For
instance:<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">13:5 Watch
out for false messiah/christs.<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">13:9 Watch
out for yourselves (the reflexive pronoun makes it even more personal).<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">13:14
Another personal call to see/perceive/experience to the church a subsection to
13:9.<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">13:23.
Watch out for false messiah, because Jesus told them everything beforehand.
(ends inclusio with 13:5)<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">13:33 Watch
out, be alert, to actively live for God because no one knows the time of His
return. This is the contrast of the previous inclusio, because instead of
watching out for a false messiah, they are called to be alert for His (Christ)
return.<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-size: large;"><span style="font-family: "Garamond",serif;"> Other
specific commands from imperatival verbs in this section include </span><span lang="EL" style="font-family: "Times New Roman",serif; mso-ansi-language: EL;">ἀ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">γρυπνε</span><span lang="EL" style="font-family: "Times New Roman",serif; mso-ansi-language: EL;">ῖ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">τε</span><span style="font-family: "Garamond",serif;"> (MK 13:33) and </span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">γρηγορε</span><span lang="EL" style="font-family: "Times New Roman",serif; mso-ansi-language: EL;">ῖ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">τε</span><span style="font-family: "Garamond",serif;"> (MK13:35, 37). <o:p></o:p></span></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref12" name="_ftn12" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[12]</span></span><!--[endif]--></span> <span style="font-family: "Garamond",serif;">Mark 13:5-6 with its use of "</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">βλέπετε</span><span style="font-family: "Garamond",serif;">" and the concept of the "I
Am" creates the beginning of an inclusio between Mark 13:23. </span><o:p></o:p></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref13" name="_ftn13" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[13]</span><!--[endif]--></span> Coordinating
conjunction<o:p></o:p></span></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref14" name="_ftn14" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[14]</span><!--[endif]--></span>
Continuative conjunction Wallace, <i>The
Basics</i>, 296.<o:p></o:p></span></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref15" name="_ftn15" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[15]</span><!--[endif]--></span>
Contrastive /Adversative conjunction. Wallace, <i>The Basics</i>, 297.<o:p></o:p></span></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref16" name="_ftn16" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[16]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> The article implies this is a specific
end. <o:p></o:p></span></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref17" name="_ftn17" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[17]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> "Participle of (or introducing)
direct speech" Albert L. Lukaszewski, The Lexham Syntactic Greek New
Testament Glossary (Lexham Press, 2007).<o:p></o:p></span></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref18" name="_ftn18" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[18]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Conflict, or wars or battles. <o:p></o:p></span></span></div>
</div>
<div id="ftn19">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref19" name="_ftn19" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[19]</sup><!--[endif]--></sup>
William Arndt et al., <i>A Greek-English
Lexicon of the New Testament and Other Early Christian Literature</i> (3rd ed.;
Chicago: University of Chicago Press, 2000), 45.<o:p></o:p></span></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref20" name="_ftn20" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[20]</span><!--[endif]--></span> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">γὰρ</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";">-adds a sense of intensity and it is
functioning as an "explanatory conjunction." Thus, it begins an
explanation of the previous section. Albert L. Lukaszewski and Mark Dubis, <i>The Lexham Syntactic Greek New Testament:
Expansions and Annotations</i> ( (Logos Bible Software, 2009)), Mk 13:8.</span><span style="font-family: "Garamond",serif;"><o:p></o:p></span></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref21" name="_ftn21" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[21]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Or contractions. <o:p></o:p></span></span></div>
</div>
<div id="ftn22">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref22" name="_ftn22" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[22]</sup><!--[endif]--></sup>
Albert L. Lukaszewski, <i>The Lexham
Syntactic Greek New Testament Glossary</i> ( Lexham Press, 2007).<o:p></o:p></span></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref23" name="_ftn23" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[23]</span><!--[endif]--></span> R. T.
France, <i>The Gospel of Mark: A Commentary
on the Greek Text</i> (, New International Greek Testament Commentary Grand
Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 509-10.<o:p></o:p></span></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref24" name="_ftn24" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[24]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> post positive, Transitional conjunction Wallace,
<i>The Basics</i>, 299.<o:p></o:p></span></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref25" name="_ftn25" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[25]</span><!--[endif]--></span>
Reflexive Pronoun<o:p></o:p></span></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref26" name="_ftn26" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[26]</span><!--[endif]--></span> Continuative/connective
conjunction Wallace, <i>The Basics</i>, 296.<o:p></o:p></span></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref27" name="_ftn27" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[27]</span><!--[endif]--></span> This
beating is a form of official corporal punishment. France, <i>The Gospel of Mark,</i> 515.<o:p></o:p></span></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref28" name="_ftn28" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[28]</span><!--[endif]--></span>
Coordinating conjunction <o:p></o:p></span></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref29" name="_ftn29" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[29]</span><!--[endif]--></span> Continuative/connective
conjunction Wallace, <i>The Basics</i>, 296.<o:p></o:p></span></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref30" name="_ftn30" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[30]</span><!--[endif]--></span>
Governor<o:p></o:p></span></span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref31" name="_ftn31" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[31]</span><!--[endif]--></span>
Betray or to hand over. <o:p></o:p></span></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref32" name="_ftn32" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[32]</span><!--[endif]--></span> </span><span style="background: white; color: #222222; font-family: "Garamond",serif; mso-bidi-font-family: Arial;">Danker, F. W. "Double-Entendre in Mark XIII 9."<span class="apple-converted-space"> </span><i>Novum Testamentum</i><span class="apple-converted-space"> </span>(1968): 162-163.</span><span style="font-family: "Garamond",serif;"><o:p></o:p></span></span></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref33" name="_ftn33" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[33]</span><!--[endif]--></span>
Vocative case, thus the people are the ones being addressed David Alan Black. <i>Learn
to read New Testament Greek</i>. (Nashville, Tenn: Broadman & Holman
Publishers, 2009.) 27.<o:p></o:p></span></span></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref34" name="_ftn34" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[34]</span><!--[endif]--></span> (1.) In
this context, God is talking through His prophet. (2.) The word "</span><span style="font-family: Gentium;"> λόγους</span><span style="font-family: "Garamond",serif;"> " is accusative and plural. And
according to BDAG "</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";">δ. the pl. (</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">ο</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-ascii-font-family: Garamond; mso-bidi-font-family: "Times New Roman";">ἱ</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";">) </span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">λόγοι</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";"> is used, on the one hand, of words
uttered on various occasions, of speeches or instruction given here and there
by humans or transcendent beings,</span><span style="font-family: "Garamond",serif;">"
like "</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">οἱ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">δέκα</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">λόγοι</span><span lang="EL" style="font-family: Gentium;"> </span><i><span style="font-family: "Garamond",serif;">the ten commandments</span></i><span style="font-family: "Garamond",serif;">"; and more specifically in the
accusative case, "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">πᾶς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ὅστις</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἀκούει</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">μου</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">τοὺς</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">λόγους</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">τούτους</span><span lang="EL"> </span><span style="font-family: "Garamond",serif;">Mt 7:24" which
is where Jesus states, "Therefore, everyone who hears these words of
mine"BDAG, 600. <o:p></o:p></span></span></div>
</div>
<div id="ftn35">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref35" name="_ftn35" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[35]</sup><!--[endif]--></sup>
Henry Barclay Swete, <i>The Old Testament in
Greek: According to the Septuagint</i> (Cambridge, UK: Cambridge University
Press, 1909), Mic 1:2.<o:p></o:p></span></span></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref36" name="_ftn36" title=""></a><span style="font-family: Garamond, serif;"> </span><span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[36]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Translated "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-ascii-font-family: Garamond; mso-bidi-font-family: "Times New Roman";">ἐ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">ν</span><span style="font-family: "Garamond",serif;">" as against. This is because the NET
Septuagint also translated "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">ἐν</span><span style="font-family: Gentium; mso-bidi-font-family: "Times New Roman";">" as
against</span><span style="font-family: "Garamond",serif;">, but admittedly the
Greek seems to imply "among" instead. That said the Hebrew Old
Testament passage also uses the word against. Thus it is possible that the
Septuagint use of "</span><span style="font-family: Gentium; mso-bidi-font-family: "Times New Roman";"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-bidi-font-family: "Times New Roman";">ἐν</span><span style="font-family: "Garamond",serif;">"
is just a very rare use. <o:p></o:p></span></span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref37" name="_ftn37" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[37]</span><!--[endif]--></span> Now F. W. Danker thinks that verse 10 is
"possibly" an allusion to Micah 4:2 which states, "And many
nations shall come and say: 'Come, let us go up to the mountain of the Lord and
to the house of the God of Iakob, and they will show us his way, and we will
walk in his paths.' because out of Sion shall go forth the law, and a word of
the Lord from Ierousalem"(NET Septuagint, Micah 4:2). Danker,
"Double-Entendre", 163.<o:p></o:p></span></span></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref38" name="_ftn38" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[38]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Evans, Craig A. <i>Mark 8:27-16:20</i>.
(WBC Vol 34B, Nashville: Thomas Nelson Publishers, 2001) 309.<o:p></o:p></span></span></div>
</div>
<div id="ftn39">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref39" name="_ftn39" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[39]</sup><!--[endif]--></sup>
<i>Septuaginta: With Morphology</i>
(electronic ed.; Stuttgart: Deutsche Bibelgesellschaft, 1979), Mic 7:6.<o:p></o:p></span></span></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref40" name="_ftn40" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[40]</span><!--[endif]--></span> It
conveys the idea that the daughters will "</span><b><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";">become
active in forceful resistance or expression of hostility,</span></b><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";"> <b><i>rise
up, rise in rebellion</i></b></span><span style="font-family: "Garamond",serif;">"
(bold original). BDAG, 359.<o:p></o:p></span></span></div>
</div>
<div id="ftn41">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref41" name="_ftn41" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[41]</span><!--[endif]--></span> This
is a word that means personal enemy or hostiles. <o:p></o:p></span></span></div>
</div>
<div id="ftn42">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref42" name="_ftn42" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[42]</sup><!--[endif]--></sup>
</span><span style="font-family: Garamond, serif;">According to R. T. Frances Note 58 on page 518. "N. T.
Wright, <i>Victory</i>, 347–48, sees this as
‘a classic example of an entire passage [Mi. 7:2–10] being evoked by a single
reference’. <b>The Targum Jonathan version
of Mi. 7 provides even closer links with this passage, particularly a reference
specifically to brother giving up brother to death</b>: see L. Hartman, <i>Prophecy</i>, 168–69" [bold added] </span><span style="font-family: Garamond, serif;">Frances,<i> The Gospel of Mark,</i> 518n.5). <o:p></o:p></span></span></div>
</div>
<div id="ftn43">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref43" name="_ftn43" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[43]</sup><!--[endif]--></sup>
France, <i>The Gospel of Mark, </i>514.<o:p></o:p></span></span></div>
</div>
<div id="ftn44">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref44" name="_ftn44" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[44]</sup><!--[endif]--></sup>
James R. Edwards, <i>The Gospel According to
Mark</i> ( The Pillar New Testament Commentary Grand Rapids, MI; Leicester,
England: Eerdmans; Apollos, 2002), 393.</span><o:p></o:p></span></div>
</div>
<div id="ftn45">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref45" name="_ftn45" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[45]</span><!--[endif]--></span> R. T.
Frances understands " ε</span>ἰ<span style="font-family: "Garamond",serif;">ς τέλος" as forever which
contextually can be conveyed for example John 13:1d which states, "He
loved them to the end." And of course Jesus' love here does not have an
end rather it is eternal/forever. It does not seem to fit the context of Mark
13:13 though. Frances, <i>The Gospel of Mark</i>,519.<o:p></o:p></span></span></div>
</div>
<div id="ftn46">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref46" name="_ftn46" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[46]</sup><!--[endif]--></sup>
France, <i>The Gospel of Mark: ,</i> 519.<o:p></o:p></span></span></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref47" name="_ftn47" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[47]</span><!--[endif]--></span> This
post positive conjunction is paired to the temporal "</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL; mso-ascii-font-family: Garamond;">ὅ</span><span lang="EL" style="font-family: "Garamond",serif; mso-ansi-language: EL;">ταν</span><span style="font-family: "Garamond",serif;">" as in vs 7, but
should be translated differently because it sees that Jesus is contrasting the
previous statement. <o:p></o:p></span></span></div>
</div>
<div id="ftn48">
<div class="MsoFootnoteTextCxSpMiddle">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref48" name="_ftn48" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[48]</span><!--[endif]--></span> </span><span lang="AR-SA"></span><span style="font-family: "Garamond",serif;"> "ε</span>ἶ<span style="font-family: "Garamond",serif;">δον functions as the aor. form of </span>ὁ<span style="font-family: "Garamond",serif;">ράω"
BDAG, 279. <o:p></o:p></span></span></div>
</div>
<div id="ftn49">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref49" name="_ftn49" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[49]</span><!--[endif]--></span> This
is a causal genitive, "</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: "Times New Roman";">abomination that causes
desolation"</span><span style="font-family: "Garamond",serif;"><o:p></o:p></span></span></div>
</div>
<div id="ftn50">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref50" name="_ftn50" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[50]</span><!--[endif]--></span>
Participial that is masculine and singular and could convey that the
"Abomination of desolation" is a specific male person. Brooks, James
A. <i>Vol. 23, Mark</i>. (NAC. Nashville: Broadman & Holman Publishers,
1991)212-213. That said, R.T. Frances takes it as an event, the time when the
Romans started to squash the Jewish rebellion, which hit the "climax in
A.D. 70." Frances, <i>The Gospel of
Mark</i>, 519.<o:p></o:p></span></span></div>
</div>
<div id="ftn51">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref51" name="_ftn51" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[51]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Personal and eschatological relationship
used to refer to the people of God. The most eschatological theologically
charged term in this section possibly. <o:p></o:p></span></span></div>
</div>
<div id="ftn52">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref52" name="_ftn52" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[52]</span><!--[endif]--></span> The
one reading in public worship. <o:p></o:p></span></span></div>
</div>
<div id="ftn53">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref53" name="_ftn53" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[53]</span><!--[endif]--></span> BDAG,
279-80, & 719.</span><o:p></o:p></span></div>
</div>
<div id="ftn54">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref54" name="_ftn54" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[54]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;"> Passive aorist participle which conveys
an action that happened after the fact. Campbell, Constantine R. <i>Basics
of Verbal Aspect in Biblical Greek</i>. (Grand Rapids, Mich: Zondervan, 2008.)94.<o:p></o:p></span></span></div>
</div>
<div id="ftn55">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref55" name="_ftn55" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[55]</sup><!--[endif]--></sup>
Eusebius of Caesaria, "The Church History of Eusebius", trans. Arthur
Cushman McGiffert, in , vol. 1, <i>Eusebius:
Church History, Life of Constantine the Great, and Oration in Praise of
Constantine</i> ( ed. Philip Schaff and Henry Wace;, A Select Library of the
Nicene and Post-Nicene Fathers of the Christian Church, Second SeriesNew York:
Christian Literature Company, 1890), 138. From Eusebius, <i>Church History</i>, 3.5.3 for any other translations. <o:p></o:p></span></span></div>
</div>
<div id="ftn56">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref56" name="_ftn56" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond",serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[56]</span><!--[endif]--></span></span><span style="font-family: "Garamond",serif;">
This conjunction "alerts us to a new stage of fulfillment,"
because Jesus starting to speak about what will happen after the "</span><span style="font-family: "Garamond",serif; mso-bidi-font-family: Arial;"> </span><span lang="EL" style="font-family: Gentium;">θλ</span><span lang="EL" style="font-family: Gentium;">ῖ</span><span lang="EL" style="font-family: Gentium;">ψιν</span><span lang="EL" style="font-family: "Garamond",serif; mso-bidi-font-family: Arial;"> </span><span style="font-family: "Garamond",serif;">"
the tribulation or persecution Frances, <i>The
Gospel of Mark</i>,530.<o:p></o:p></span></span></div>
</div>
<div id="ftn57">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref57" name="_ftn57" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[57]</span><!--[endif]--></span>
Possibly means "persecution".</span> <o:p></o:p></span></div>
</div>
<div id="ftn58">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref58" name="_ftn58" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[58]</sup><!--[endif]--></sup>
France, <i>The Gospel of Mark:</i>, 531-32.<o:p></o:p></span></span></div>
</div>
<div id="ftn59">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif;">[59]</span></span><!--[endif]--></span> Or
corrupted. <o:p></o:p></span></div>
</div>
<div id="ftn60">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref60" name="_ftn60" title=""></a><span style="font-family: Garamond, serif;"> <sup><!--[if !supportFootnotes]--><sup>[60]</sup><!--[endif]--></sup>
France, <i>The Gospel of Mark,</i> 531.</span><o:p></o:p></span></div>
</div>
<div id="ftn61">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref61" name="_ftn61" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[61]</span><!--[endif]--></span> This
passage can be understood as <o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">A. 13:32
shift to parousia<br />
B.13:33 Exhortation to be watchful and alert. <br />
C.13:34 parable explain verse 33.<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond",serif;"><span style="font-size: large;">B' 13:35-37
again a call to be on alert.<o:p></o:p></span></span></div>
</div>
<div id="ftn62">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref62" name="_ftn62" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[62]</span><!--[endif]--></span> Post
positive conjunction is transitioning again to a new topic. <o:p></o:p></span></span></div>
</div>
<div id="ftn63">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref63" name="_ftn63" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[63]</span><!--[endif]--></span>
Introduces the parable which explains the previous "exhortation to
watchfulness." <o:p></o:p></span></span></div>
</div>
<div id="ftn64">
<div class="MsoFootnoteText">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref64" name="_ftn64" title=""></a><span style="font-family: "Garamond",serif;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[64]</span><!--[endif]--></span>
Someone who devoted to another.</span> <o:p></o:p></span></div>
</div>
<div id="ftn65">
<div class="MsoNormal">
<span style="font-size: large;"><a href="file:///C:/Users/Thomas/Dropbox/TRANSLATION%20AND%20EXEGESIS%20OF%20MARK%2013%201.15.2015%20update.docx#_ftnref65" name="_ftn65" title=""></a></span><span style="font-family: Garamond, serif;"><span style="font-size: large;"> <sup><!--[if !supportFootnotes]--><sup>[65]</sup><!--[endif]--></sup>
BDAG, 260.</span><span style="font-size: 10pt;"><o:p></o:p></span></span></div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-86306952578340125122014-04-17T00:05:00.002-07:002014-04-17T00:05:20.919-07:00A Comparative History Allegorical and Literal Interpretations of the Song of Songs: A Commentary of Song of Songs 4:1-5:1<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: left;">
<span style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> </span><span style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">The Song of Songs is a book that has
many interpretations- many of which are allegorical. One vein of allegorical
interpretation stems from the Jewish understanding of the song, and the other stems
from early church leaders like Origen and Gregory of Nyssa. The problem with
allegory is that it is subjective and fails to meet any standard of consistent interpretation.
Allegorical interpretation is where the interpreter reads into the text what he
or she wants it to say, rather than what the author intended it to mean.
Exegetes should remember that the word of God was inspired by God through holy
men. Thus, it is imperative to seek that original authorial intent. Therefore, it
is necessary for exegetes and interpreters to understand the background and the
problems that arise from an allegorical understanding of the text, and there is
no better text that expresses this idea than the Song of Songs, with its many
allegorical interpretations. </span><span style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> </span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><b>Jewish and Early Christian Interpretation
of the Song of Songs</b><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Jewish Interpretations</span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><br />
Jewish and Christian
interpreters alike have understood the Song of Songs to be a book that is to be
interpreted allegorically. It is worth mentioning that in the Septuagint, there
seems to be only one passage that might
indicate that the translators were moving towards an allegorical understanding
of the text. This passage is Song of
Songs 4:8c., "</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">ἐλεύσῃ</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">καὶ</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">διελεύσῃ</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">ἀπὸ</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">ἀρχῆς</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">πίστεως</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">"(LXX). It states, "You,
yourself, come and go through from the beginning of faith." This shows a
clear diversion from the original in the Hebrew which states, "Depart from
the peak of Amana" (ESV). The problem with this argument is that the
translators like "Josephus and others" transliterated and translated
"Hebrew proper names" very inconsistently and poorly.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a> According
to Fields, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
It<span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> is further disproved
by the rendering of[</span><span style="font-family: "SBL Hebrew";">תִרְצָ֔ה</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">]</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">, "Tirzah,"
by [</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; mso-ansi-language: EL;">εὐδοκία</span><span style="font-family: Gentium; font-size: 12.0pt;">]</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">,
"delight," (6:4), and of [</span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; mso-ascii-font-family: Calibri; mso-bidi-language: HE; mso-hansi-font-family: Calibri;">בַּת־נָדִ֑יב</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"><span dir="LTR"></span><span dir="LTR"></span>], "noble daughter," by [</span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">θύγατερ</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">Ναδαβ</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">] "daughter of Nadab," (7:2),
"whence it is evident that the Septuagint frequently mistook <i>proper names</i> for appellatives and
adjectives, and vice versa."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a> <o:p></o:p></span></blockquote>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">It
is not clear why the Greek LXX used </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">πίστεως</span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%;"> </span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">(Faith) instead of "peak
of Amana," other than that these errors were "commonplace" in
transitions.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></a>
Thus, it is unlikely that the Septuagint
translators understood the Song of Songs to be an allegory. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> There is also speculation that Ben
Sira alluded to an allegorical understanding of the Song. Sira 47:14-17(NRSV)
states, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">How wise you were when
you were young! You overflowed like the Nile with understanding. 15 Your
influence spread throughout the earth, and <b>you
filled it with proverbs having deep meaning</b>. 16 Your fame reached to
far-off islands, and you were loved for your peaceful reign. 17 Your songs,
proverbs, and parables, and the answers you gave astounded the nations. (Bold
Added)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">And
according to the KJVA,<o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">14 How wise wast thou in
thy youth and, as a flood, filled with understanding! 15 <b>Thy soul covered the whole earth, and thou filledst it with dark
parables</b>. 16 Thy name went far unto the islands; and for thy peace thou
wast beloved. 17 The countries marveled at thee for thy songs, and proverbs,
and parables, and interpretations. (Bold Added)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Some
have taken verse 15 with its mention of "dark
parables"/"proverbs of deep meaning" to refer to the Song of
Songs, because it seems to be "distinct from Proverbs."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
Moreover, the idea of dark parables and deeper meaning also played into the
idea that the Song of Songs should be interpreted allegorically, so as to find
those hidden and deeper meanings. The flaw with this conclusion is that this
passage is simply echoing I Kings 10:23-25, which states:<o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Thus King Solomon
excelled all the kings of the earth in riches and in wisdom. And the whole
earth sought the presence of Solomon to hear his wisdom, which God had put into
his mind. Every one of them brought his present, articles of silver and gold,
garments, myrrh, spices, horses, and mules, so much year by year. (ESV)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/d/d7/Josephusbust.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/d/d7/Josephusbust.jpg" height="320" width="212" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Josephus</td></tr>
</tbody></table>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Another, allegorical argument found
within Jewish thought is that the Song of Songs should be understood
allegorically in light of the book of Wisdom. Wisdom 8:2 (NRSV)states, "I
loved her and sought her from my youth; I desired to take her for my bride, and
became enamored of her beauty." This argument assumes that because this
book talks about love, it somehow indicates that the one being loved or showing
love is the same one<span style="color: #943634;"> </span>spoken of in the Song. Furthermore, if one reads through both books,
it will become quite obvious that the Song of Songs is neither the same as nor
even remotely comparable to the book of the<span style="color: #943634;"> </span>Wisdom
[of Solomon].<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Then there is the Hellenistic Jewish
historian Josephus. Josephus did not actually have a commentary on the Song of
Songs and he rarely mentions it in his writings.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></a> However,
it is noted that Josephus categorizes the Song of Songs as a prophetic book.
This implies that Josephus understood the Song allegorically. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> During the 5th and 6th century, the
Talmud was written and it is clearly conveyed an allegorical understanding of
the Song of Songs. Meanwhile, the Midrash refers to the Song, by condemning its
use in an inappropriate manor; which could be referring to its literal use in
public conversation. In Yadaim 3:5 it states, "All the holy scriptures
render the hands unclean. The Song of Songs and Ecclesiastes render the hands
unclean."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></a>
Furthermore, in Sanhedrin 101a it states, " Our
Rabbis taught: He who recites a verse of the Song of Songs and treats it as a
[secular] air, and one who recites a verse at the banqueting table unseasonably,
brings evil upon the world."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-size: 12pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></a> A
clear example of how the Song was understood allegorically by the Midrash is
found in its interpretation of Song of Songs 1:2(NET), "</span> <span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">For
your lovemaking is more delightful than wine." According to the Midrash,
"here the words of the Torah are compared to wine. Just as wine makes
heart of man rejoice, as written in Psalms 104:15...'and wine makes glad the
heart of man,' so does the Torah..."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></a>
Basically, they replaced wine in the Song 1:2 with the Torah. This is possibly
one of the clearest examples of a move towards an allegorical understanding of
the book by early Jewish interpreters. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Finally, there is the Targum, a
massive allegorical interpretation of the Song of Songs. In fact the Song has "probably
engendered more exegesis in proportion to its size than any other book outside
the Pentateuch."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></a> The Targumists see two main voices in the
Song, the Beloved or the <i>dod</i> and the
bride.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></a> The
beloved (<i>dod</i>) is understood to be God
and the bride is Israel, and the book is showing a love relationship between
God and his chosen people throughout Jewish history. This history is divided into
three moments in Israel's history.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></a> Each
time period "begins with an exile<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></a>, leads
to an exodus, and culminates in an occupation of the land, the building of the
Temple, the establishment of the monarchy and the abiding of the Shekinah<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></a> in the
midst of the people."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></a> Philip
Alexander breaks down the Targumist argument as:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">A. Preamble (1:1-2)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">B. Exile from Egypt to Reign
of Solomon (1:3-5:1).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">C. Exile of Babylon to
Hasmoneasns<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></a>(5:2-7:11).
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">D. Exile of Edom to a
future messiah (7:12-8:12).<br />
E. Peroration(8:13-14).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Ultimately,
the Targum is probably the clearest and most thought-out allegory of the Song
of Songs - both exegetically and theologically. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Christian Interpretations<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> </span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">The Christian interpretations while not as
systematic as that of the Targumist, are passionately allegorical, with few
exceptions. Commentator Exum states that, "the Song is not an allegory,
[but] it may be admitted that it lends itself to allegorical
interpretation."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></a> While Exum
may be right, the fact is many in the early church did not need the Song to
lend itself to an allegorical interpretation, because their hermeneutics was
allegorical by its very nature. If one is to understand the early churches'
understanding of the song, then it is as important to understand their
exegetical background. The early church understood that there were secrets that
could not be understood by the carnal man, thus they created a method of
interpretation seeking to find the hidden truth or the spiritual truth in the
Word of God. They would base this off statements found in Mathew 13:10-17 which
state, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Then the disciples came
and said to him, “Why do you speak to them in parables?” And he answered them,
“<b>To you it has been given to know the
secrets of the kingdom of heaven</b>, but to them it has not been given. For to
the one who has, more will be given, and he will have abundance, but from the
one who has not, even what he has will be taken away. This is why I speak to
them in parables, because seeing they do not see, and hearing they do not hear,
nor do they understand. Indeed, in their case the prophecy of Isaiah is
fulfilled that says:"<b>You will
indeed hear but never understand, and you will indeed see but never perceive.</b>”
For this people's heart has grown dull, and with their ears they can barely
hear, and their eyes they have closed, lest they should see with their eyes and
hear with their ears and understand with their heart and turn, and I would heal
them.’ But blessed are your eyes, for they see, and your ears, for they hear.
For truly, I say to you, many prophets and righteous people longed to see what
you see, and did not see it, and to hear what you hear, and did not hear it.
(ESV: Bold added)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">and
statements in 1 Corinthians 2:14-16, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">The natural person does
not accept the things of the Spirit of God, for they are folly to him, and <b>he is not able to understand them because
they are spiritually discerned</b>. The spiritual person judges all things, but
is himself to be judged by no one. “For who has understood the mind of the Lord
so as to instruct him?” <b>But we have the
mind of Christ</b>.(ESV, Bold added)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Theologians
like Irenaeus and Origen believed that non-Christians could read the biblical
text but could not fully understand "mysteries of God," rather, only
the Christian had the "key" to understand God's </span><span lang="EL" style="font-family: Gentium; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EL;">οἰκονομία</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> "from beginning to end.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></a> Origen
states, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">And what must we say
about the prophecies, which we all know are filled with riddles and dark
sayings? Or if we come to the gospels, the accurate interpretation even of
these, since it is an interpretation of the mind of Christ... freely given to
us by God.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/thumb/2/20/Origen.jpg/505px-Origen.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/thumb/2/20/Origen.jpg/505px-Origen.jpg" height="320" width="269" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Origen</td></tr>
</tbody></table>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Origen,
Irenaeus, and others after them, saw the Bible as being understood in terms of the
body, soul, and spirit, or the literal (plain historical), typological, and
spiritual respectively.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></a> Therefore,
when reading the allegorical musings of Origen and Gregory of Nyssa, it must be
noted that these writings are founded on the ideas of searching for a deeper
truth - a spiritual truth that is the very interpretation based on the mind of
Christ, given to them by God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> More specifically to Origen, in book
three of his commentary on the Song of Songs, he presents a more detailed
reason for his allegorical interpretation of the Song. He states, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Paul the apostle
teaches us that the invisible things of God are understood by means of things
that are visible, and that the things that are not seen are beheld through
their own relationship and likeness to the things seen. He thus shows that the
visible world teaches us about that which is invisible, and that this earthly
scene contains certain patterns of things heavenly. Thus it is possible for us
to mount up from things below to things above and to perceive and understand
from the things we see on earth the things that belong to heaven.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Origen
is arguing that Paul in Romans 1:20 and 2 Corinthians 4:18 makes the case that
Christians can understand spiritual things through earthly and natural things. On
the other hand, Gregory of Nyssa seems to have allegorized the song for moral
reasons. In a sense, he is cleansing, purging and trivializing the Song's
"sexual eroticism."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> When it comes to the interpretation
of the Song, it aligns well with biblical ecclesiology, where the bride is the
church and the groom is Christ Jesus. More specifically, Origen interprets the
bride to be the Christian soul.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></a> Meanwhile, Gregory of Nyssa sees the bride as
the best or most "advanced believers" like Moses and Paul - with
souls considered to be perfect.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></a> The
believing soul "is lead as a bride toward[s] an incorporeal and spiritual
and undefiled marriage with God."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/2/29/Gregory_of_Nyssa.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/2/29/Gregory_of_Nyssa.jpg" height="320" width="281" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Gregory of Nyssa</td></tr>
</tbody></table>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> During the early church there was one theologian
who strongly opposed the allegorical method of interpretation of scriptures,
including the Song of Songs. That theologian was Theodore of Mopsuestia of the
Antiochene school of hermeneutics. He saw the song as love poetry between
Solomon and Pharoh's daughter, and he saw it as justification for their
marriage. Thus, he thought it had no requisite value to be included in the
cannon.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></a> Mopsuestia
was "posthumously condemned for his views on the Song", as well as
for other theological fallacies he held. While none of his commentaries on the Song
of Songs have survived except for the parts his critics may have quoted, Mopsuestia
does make strong statements against allegory in other commentaries he has
written. In his commentary on Galatians 4:24, he states, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">There are some people
who make it their business to pervert the meaning of the divine Scriptures and
thwart whatever is to be found there. They invent foolish tales of their own
and give to their nonsense the name of 'allegory.' by using the apostle's word,
they imagine that they have found a way to undermine the meaning of everything
scripture-they keep on using the apostle's expression "allegorical.'<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><br />
Clearly, Mopsuestia has a valid criticism of allegorical interpretation. He
understands that the problem with allegorical interpretations is that they are
very subjective. As Othmar Keel states, "If two allegorizers ever agree on
the interpretation of a verse it is only because one has copied from another."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></a> Keel
makes the point that the discovered "deeper meaning... is only there
because one has first inserted it."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[30]</span></span><!--[endif]--></span></a> This reiterates
exactly the argument made by Mopsuestia about the danger of inventing tales and
imagining new meaning to a text in the name of "allegory." <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> In conclusion, both Gregory of Nyssa
and Origen like the other exegetes of their day, sought to reveal the hidden
mysteries of God through allegory. While this is imaginative and flawed, one
must understand their hermeneutic and theological presuppositions about God and
His Word. With this understanding one can possibly judge their flawed
hermeneutic more compassionately. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><b>Commentary on Song of Song 4:1-5:1</b><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;"><b>[31]</b></span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">4:1</span></b></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Behold,</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">you are beautiful, my love, behold, you are beautiful! Your eyes are
doves behind your veil. Your hair is like a flock of goats leaping down</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">the slopes of Gilead. <b>2</b> Your</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">teeth are like a flock of shorn ewes that have come up from the washing,
all of which bear twins,</span></span><span class="indent-1-breaks"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">and not one among them has lost its young. <b>3</b> Your lips are like</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">a scarlet thread, and your mouth is</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">lovely. Your</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">cheeks are like
halves of a pomegranate behind your veil. <b>4
</b>Your</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">neck is like the tower of David, built in</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">rows of stone; on it</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">hang a thousand
shields,</span></span><span class="indent-1-breaks"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">all of</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">them shields of warriors. <b>5</b>
Your</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">two breasts are like two</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">fawns, twins of a gazelle, that</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">graze among the lilies. <b>6</b>
Until the day breathes and the shadows flee, I will go away to the mountain of</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">myrrh and the hill of</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">frankincense. <b>7</b> You are altogether beautiful, my love;
there is no</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">flaw in you.<o:p></o:p></span></span></blockquote>
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<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Analysis and Commentary<o:p></o:p></span></b></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> This passage is the descriptive song
also known as a <i>wasf</i>. Notice the
structure of this introductory song. <o:p></o:p></span></span></div>
<ol start="1" style="margin-top: 0in;" type="I">
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;">Declaration
of beauty, for "my love" (4:1a).<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;">Describes
her body parts (4:1b-5).<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;"> Day/shadow refrain</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; color: black; font-size: 12pt; line-height: 115%;">[32]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;"> shows desire or intent to be with his love(4:6). <o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;">Restating
the beauty. (4:7)</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; color: black; font-size: 12pt; line-height: 115%;">[33]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background: white; font-family: "Garamond","serif"; font-size: 12.0pt;"> <o:p></o:p></span></span></li>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">This description
song creates a "sequence," describing the "physical beauty"
of his love.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[34]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> These sequences are broken down into
"nominal clauses," followed by a "dependent clause."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[35]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Keel makes a great point that,<o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> These dependent clauses warn
against a static understanding of the comparisons. Contrary to many
interpretations, the issue here is not geometric shapes (shape of the eyes,
shape of the neck, etc.); in Hebrew the meaning conveyed by these descriptions
of the body is generally more dynamic, not static or geometric....the inherent
powers of the beloved are the issue: the mystery of the attractive force of her
beauty.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[36]</span></span><!--[endif]--></span></span></a></blockquote>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">There is credence
to Keel's argument because the passage is in the middle of a thematic inclusio
where the beauty of "My Love" is mentioned at the beginning and the
end. Moreover, the larger section in 4:9 seems to express the very same idea of
how she drives her lover "crazy."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[37]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"><o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> The most obvious part of this
introductory passage is that this man is in love with someone he finds very
beautiful. What is not so obvious is who the "love" is. This Song
falls within the Targumist section that is about the "Glories of the
Solomonic age."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[38]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> This creates a rubric through which the Targumist molds the Song, in order
to come up with his allegorical understanding which emphasizes what he saw as
befitting to be in the Solomonic age. <o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> The Targumist understands the possessive
statement "my love" to be "the assembly of Israel."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[39]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Alexander explains that, "the first occurrence
of the word beautiful is applied to the assembly as a whole, the second to the
leaders of the Assembly and the Sages."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[40]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> This allegory is possible since they understand
"eyes" to be the sages. Ironically, in the same section eyes which
are mentioned later in 4:9 refers specifically to the Sanhedrin, and later in
7:5 the eyes are referring even more narrowly to scribes within the Sanhedrin.
This narrowing seems to imply a sense of subjectiveness that is inconsistent.
The Targumist understands the body parts to fit specific aspects of Jewish culture
and life, for example, teeth refer to "Priest and Levites who... eat priestly
gifts" brow refers to king, neck refers to "head of the
college," and the "two breasts" refer to the messiahs of
"David and Ephraim."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[41]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> The Targumist also understands the flock of
goats to be likened to Jacob's family and is somehow linked to Genesis
32:23-24, where Jacob wrestled an angel.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[42]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Finally, in verse 7, the Targumist understands
the two fawns to be representations of Moses and Aaron, and the gazelle to be their
mother.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[43]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> <o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Meanwhile, Gregory of Nyssa takes "my
love" to mean "my close one."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[44]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Furthermore, the list of body parts for Nyssa is
nothing more than a reference to the body of Christ, and Christ is just
describing his body. Nyssa states in reference to this passage, <o:p></o:p></span></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">As the apostle says, there are many members, and all the members do not
have the same function (cf. 1 Cor 12:12-26), but forms one as an eye for the body and another
was implanted as an ear, and some become hands on account of what they are able
to do, and some that carry our weight are called feet, but there will also have
to be a job of tasting and smelling, not to mention all the individual parts which
the human body is composed....It is possible to find the common body of the church
lips as well as teeth and tongue, breasts and womb and neck and, as Paul says,
also those members of the body that appear unseemly.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[45]</span></span><!--[endif]--></span></span></a></blockquote>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">After this
introductory concept, Nyssa takes the passage and shows how each body part listed
in the Song is a metaphor for the specific members that make up the church. He
did this for each body part, except for the breast, of which Nyssa explains
that the reason they are referred to as fawns, is because "the heart is located between
them."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[46]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Also, while the Targumist did not
interpret the dove, Nyssa does, and he states that, "the Holy Spirit is a
dove."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[47]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Ironically Nyssa himself even runs out of ideas
to allegorize when he gets to the "herd of goats" in verse 1. He
states, <o:p></o:p></span></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">I have not yet been able to grasp what we are meant, by our careful
efforts, to see about them. My guess is, however, that just as the king
constructed his palanquin after he had changed the wood of Lebanon into gold
and silver and purple and precious stones, so the good shepherd knows how to
take herds of goats to himself and turn the herds on mount Gilead into sheep.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[48]</span></span><!--[endif]--></span></span></a></blockquote>
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<br /></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">This is a clear
example of the subjectivity of Nyssa's allegorical method; for he does not know
for certain what the passage's meaning is, so he turns to the use of
conjecture. <br />
When it comes to literally understanding
this passage, one must come to the simple realization that the Song of Songs is
a book about human love - a love between Solomon and Shulamith. When one
realizes this, one can better understand and appreciate the symbolism
intertwined within the text. For example, when the word dove is used in verse
1, this is significant for doves are considered to be "messengers of love."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[49]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Thus, when Shulamith's eyes were compared to
doves, it could mean that her glances were relaying her love back to Solomon because
communication goes both ways. Moreover,
the flock of goats that Nyssa struggled with identifying is a simile that possibly
alludes to the fact that Shulamith had an abundance of hair.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[50]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> <o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Subsequently, verses 2-3 makes
reference to Shulamith's mouth filled with pearly white teeth and lined with red
lips. This conveys the idea that Solomon desires to kiss Shulamith, for he sees
her mouth as clean and sees her lips as desirable.</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[51]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Keel states that the symbolism of red lips is
that they are "an invitation of love."</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[52]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> Solomon also likens her lips to a pomegranate.
The pomegranate fruit was considered by ancient near easterners to be an
aphrodisiac</span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[53]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;">, thus in this passage, it is being used as a
"sexual metaphor" - describing the desire for Solomon to want to kiss
Shulamith. </span></span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><span style="background: white; color: black; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="background-position: initial initial; background-repeat: initial initial; font-size: 12pt; line-height: 115%;">[54]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> </span></span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">In verse 4, Solomon talks
about her character figuratively by comparing her neck to a tower of David, one
upon which mighty men hang their shields. This not only expresses
"stateliness", but the mention of the shields and the mighty men
convey a sense of purity and strength, a cause for respect.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[55]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> The Song of Songs 4:5, speaks of
Shulamith's breasts as being compared to fawns. As mentioned above, there seems
to be a theme of desire, and now the language used here for fawns conveys an
idea of softness and the emotional response that the breast will
"evoke."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[56]</span></span><!--[endif]--></span></a> This
leads to verse 6 where the breasts are referred to as a "<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">mountain of</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">myrrh and the hill of</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">frankincense."<o:p></o:p></span></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Finally, in verse 7, there is a key
word, "blemish." The Hebrew word (</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">מ֖וּם</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">)
conveys the idea of "inner and outer flaws."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[57]</span></span><!--[endif]--></span></a> This is
significant because Solomon is choosing to say here that in his eyes, Shulamith
has no inner or outer flaws. Keel translates this passage as "there is not
flaw (</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">מ֖וּם</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">) in
you...the term (</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">מ֖וּם</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">) is usually cultic,
describing defects in priest or sacrifices... that arouse" the disapproval
of God.<span class="MsoFootnoteReference"> <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn58" name="_ftnref58" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[58]</span></span><!--[endif]--></a></span>
Thus Solomon, according to Keel, is ultimately saying that there is nothing
about Shulamith that displeases him or that would "make him reject her and
send her away."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[59]</span></span><!--[endif]--></span></a> Thus
this song is a descriptive song that expresses through figurative language, a
desire for love that is magnetized by the fact that she is without blemish - both
inside and outside. The figurative language used throughout the Song conveys
that this song is one of great passion and desire.<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"><o:p></o:p></span></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"><b>Wedding night: Song of Songs 4:8</b><o:p></o:p></span></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"> <o:p></o:p></span></span></div>
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<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">8 </span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Come with<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[60]</span></span><!--[endif]--></span></a> me from
Lebanon, my bride; come with me from Lebanon. Depart from the peak of Amana, from
the peak of Senir and Hermon, from the dens of lions, from the mountains of
leopards. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Analysis and <span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">Commentary</span></span><o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> The next section starts off at Song
of Songs 4:8, which is its own individual song.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[61]</span></span><!--[endif]--></span></a> This is
a passage where Solomon seeks for his bride to go with him and leave her protection.
This passage contains symbols that are allusions to aspects of Sumerian love
poetry. For instance, when Solomon in Song of Songs is asking Shulamith to come
down from the mountains which are in Lebanon, this is a reference to Ishtar's throne
or home, which is referenced in the Epic of Gilgamesh.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn62" name="_ftnref62" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[62]</span></span><!--[endif]--></span></a>Moreover,
Solomon makes reference to leopards and lions and both are related to
Inanna/Ishtar.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn63" name="_ftnref63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[63]</span></span><!--[endif]--></span></a>
In fact, in the Sumerian love song, "She Painted Her Eyes with Kohl (DI
E1)," Ishtar is actually riding a lion.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn64" name="_ftnref64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[64]</span></span><!--[endif]--></span></a> However,
though the Song of Songs shares this commonality with a Sumerian love song,
this is not to say that the Song of Songs is in any way a pagan book, nor is
Solomon making Shulamith out to be a goddess, anymore than he makes her out to
be "lily or a garden."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn65" name="_ftnref65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[65]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> On the other hand, Song of Songs 4:8
is understood by the Targumist to be referring to Israel as a chaste bride, while
Lebanon refers to the temple.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn66" name="_ftnref66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[66]</span></span><!--[endif]--></span></a> The
"Mount Amana" is actually allegorized as "river Amana."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn67" name="_ftnref67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[67]</span></span><!--[endif]--></span></a> Moreover,
since the text was written within the context of Solomon's reign, it had an imperialist
tone. The mountains, lions and leopards all convey the idea of "fortified
cities" and "towns" that pay tribute and offerings to Israel.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn68" name="_ftnref68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[68]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="color: #943634; font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> </span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Meanwhile,
Nyssa sees verse 8, the request "to come away from frankincense" as a
parallel to the call Christ makes to come and drink from Him as the well of
life. He compares this passage to John 7:37. Gregory argues that, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">The wellspring of good
things always draws the thirsty to itself-just as in the Gospel the well-spring
says: 'if anyone thirst, let him come to me and drink(John 7:37). For in using
these words, He sets no limit...He issues a continuing invitation to thirst and
to drink and to be impelled toward him.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn69" name="_ftnref69" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[69]</span></span><!--[endif]--></span></a></span></blockquote>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Thus,
Gregory purports that this passage is a request to continue to drink from
Christ - the well that will not run dry. Also, unlike the modern translation,
the LXX states "come and pass through from the beginning of the
faith" instead of "Depart from the peak of Amana." <span style="color: #943634;"> </span>Furthermore,
Gregory of Nyssa believed that the lions convey a pre-salvation fallen state of
the Christian's past nature to be compared to their new nature, and frankincense
represents those who have been baptized and have died in Christ.<span class="MsoFootnoteReference"> <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn70" name="_ftnref70" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[70]</span></span><!--[endif]--></a></span><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Allegorically this passage can mean
many things, especially when looked at literally and within the cultural and
historical context. Therefore, it seems that Othmar Keel is more on point by
saying that in Songs 4:8, Solomon is pleading to "compel" Shulamith,
"to come down from her godlike pedestal, a proud request of a proud
woman!"<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn71" name="_ftnref71" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[71]</span></span><!--[endif]--></span></a>
This is because; Solomon realizes or at least believes that he is
"helpless and unable to attain her."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn72" name="_ftnref72" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[72]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-align: center;">
<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;"><b>Wedding night: Song of Songs
4:9-5:1a</b><o:p></o:p></span></span></div>
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<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"><br /></span></b></div>
<blockquote class="tr_bq">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">
9 </span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">You
have captivated my heart, my sister, my bride; you have captivated my heart
with one glance of your eyes, with one jewel of your necklace. <b>10</b> How beautiful is your love, my
sister, my bride! How much better is your love than wine, and the fragrance of
your oils than any spice! <b>11</b> Your
lips drip nectar, my bride; honey and milk are under your tongue; the fragrance
of your garments is like the fragrance of Lebanon.<o:p></o:p></span></blockquote>
<br />
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<br /></div>
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<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Analysis and Commentary<o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">This
section then leads into the next song/poem, Song of Songs 4:9-11; Dorsey calls this song a speech of praise.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn73" name="_ftnref73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[73]</span></span><!--[endif]--></span></a> However,
because of the dialogue and some overlapping themes, this song is probably
better understood to contain verses 4:9-5:1. This is a song where Solomon
desires his bride and he praises her, then she the "enclosed
garden"(4:12-14) opens up and invites Solomon in. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Solomon is praising her by saying
how Shulamith "drives [him] crazy" just by glancing over at him(4:9).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn74" name="_ftnref74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[74]</span></span><!--[endif]--></span></a> The
phrase comes from the Hebrew word, <i>labab</i>
(</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">לִבַּבְתּ</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">)
derived from the noun <i>lavav</i> (heart)
which can be understood several ways,<o:p></o:p></span></div>
<ol start="1" style="margin-top: 0in;" type="1">
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You have made my heart beat faster"(NASB).<o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You have stolen my heart,"(NET).<o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You have ravished my heart,"(NRSV/KJV).<o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You have captivated my heart,"(ESV)<o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You [drive me crazy]," or "you
[enchant me]"(Keel)<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn75" name="_ftnref75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[75]</span></span><!--[endif]--></span></a><o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"You have heartened us,"/"</span><span style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">Ἐκαρδίωσας</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium; mso-ansi-language: EL;">ἡμᾶς</span><span style="font-family: Gentium;">, </span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"(LXX). <o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"</span><span style="font-family: "Garamond","serif";">Thou</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> hast encouraged
me"(BDB).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn76" name="_ftnref76" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[76]</span></span><!--[endif]--></span></a> <o:p></o:p></span></li>
<li class="MsoNormal" style="margin-bottom: 0.0001pt;"><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">"you have embolden me"/"</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ε</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">̓</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">θα</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">́</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ρσυνα</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">́</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">ς</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">
</span><span lang="EL" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-ansi-language: EL;">με</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">,"</span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn77" name="_ftnref77" title=""><span class="MsoFootnoteReference"><span lang="EL" style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-ansi-language: EL;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="EL" style="font-size: 12pt; line-height: 115%;">[77]</span></span><!--[endif]--></span></span></a><span lang="EL" style="font-family: "Garamond","serif"; font-size: 12.0pt;"> </span><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> (Symmachus, Greek old testament).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn78" name="_ftnref78" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[78]</span></sup><!--[endif]--></sup></a><o:p></o:p></span></li>
</ol>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><br />
BDB refers to this passage as one of encouragement, which is aligned with Symmachus'
concept of emboldening. The context seems to draw another conclusion - one wherein
the ESV and Keel are correct in saying that this passage is talking about an
enchantment or captivation, and conveying the idea that Shulamith is the cause
of the emotional change - love/infatuation.</span><a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn79" name="_ftnref79" title=""><sup><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[79]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> However, to the Targumist, verse 9 shows
God praising Israel, the scholars and the assembly,<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn80" name="_ftnref80" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[80]</span></span><!--[endif]--></span></a> and more
specifically the eyes refer to the Sanhedrin and they are compared as equal to the
royalty. Moreover, this passage also takes a new twist for it says that God
loves "the least among you, if he is righteous."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn81" name="_ftnref81" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[81]</span></span><!--[endif]--></span></a> This conditional phrase shows Yahweh's desire
for justice for the poor, and His love for them, but it is conditioned on their
righteousness. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Subsequently, Nyssa's LXX (4:9) states,
"You have heartened me," which to him is dealing with salvation or
possibly more specifically with regeneration. He states, "By your own
agency you have worked within us a soul and a mentality that enabled
comprehension of the light."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn82" name="_ftnref82" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[82]</span></span><!--[endif]--></span></a> In a
sense it is God's enlightenment by God putting a heart into an individual.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn83" name="_ftnref83" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[83]</span></span><!--[endif]--></span></a> This
new heart is enlightenment also because it is a heart that opens up one's
spiritual eyes. <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn84" name="_ftnref84" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[84]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> While the Hebrew word, <i>labab,</i> in Song of Songs 4:9 is
ambiguous, there is meaning within the text that does not need an
interpretation through allegory. This is true especially when one understands
the difference is basically degrees of love - whether one is captivated and
driven crazy or whether one is sexually aroused. Either way, the word <i>labab</i> is a passionate response from
Solomon toward his lover.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Song of Songs 4:10-11 continues and
concludes the song of praise. The song, while a separate song, seems to have
the same play on desire as the descriptive song in 4:1-7, in that the bride has
honey and milk under her tongue, she smells attractive and that she is sweeter
than wine. All of these figurative descriptions help to capture why Solomon
longs for Shulamith. This also is aligned with the idea that 4:9 is talking
about how Shulamith is able to sexually arouse or captivate Solomon. It must be
noted that this song, while showing great desire, does not go as far as to
portray sexual intercourse.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn85" name="_ftnref85" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[85]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Meanwhile, the Targumist has several
nuances regarding the Song of Songs 4:10. He allegorizes the wine to refer to the
70 nations, because Israel's love is better than the rest of the world's, and
their righteousness is more fragrant than that of the rest of the world. Then
in verse 11, the honey that is under the tongue is allegorized to be the priests'
prayers.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn86" name="_ftnref86" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[86]</span></span><!--[endif]--></span></a>
Finally, Israel is compared to a "chaste bride."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn87" name="_ftnref87" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[87]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Nyssa understands the sweet fragrance
(4:10) as the "fulfillment of the teaching of the gospel -[which] is for
God the only [thing] that is 'sweet-smelling.'"<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn88" name="_ftnref88" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[88]</span></span><!--[endif]--></span></a> Moreover,
a Christian who lives a life of dedication or a holy life then is acting like
God and seeking to imitate Christ's likeness. To Nyssa, this is the fragrance spoken
about in verse 10. <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn89" name="_ftnref89" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[89]</span></span><!--[endif]--></span></a> Nyssa even
states, "the soul that breaths out spiritual fragrance like Paul, (who was
'the aroma of Christ" [2 Cor 2:15]) transcends all the spices of the
law."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn90" name="_ftnref90" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[90]</span></span><!--[endif]--></span></a>
Finally, he sees the reference of honey and milk in this passage, as being a
reference directed to immature Christians who cannot yet take the meat of the word
of God.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn91" name="_ftnref91" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[91]</span></span><!--[endif]--></span></a> In
Verse 11 Nyssa sees figurative language talking about the bride's breast.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn92" name="_ftnref92" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[92]</span></span><!--[endif]--></span></a> Now one
must remember for Nyssa the bride is the body of Christ or the church. With
this understanding the Bride's breast supposedly gave forth milk, which is
needed for immature Christians (1 Cor 3:1-2), but now her breast change and
this shows maturity.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> When looking at this song as a whole,
it shows the deep desire which is expressed in this song of praise. Even the
Targumist expresses this when it shows God's love for his people over other
nations. That said, these interpretations are based off a conditional statement
- one that is not present in the Hebrew. Rather, this song is about Solomon
praising his bride, who utterly captivates him.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"><b>Wedding night: </b></span></span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><b>Song of Songs 4:12-15b</b><o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">12</span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> A garden locked is my
sister, my bride, a spring locked, a fountain sealed. <b>13</b> Your shoots are an orchard of pomegranates with all choicest fruits, henna with nard, <b>14</b> nard and saffron, calamus and
cinnamon, with all trees of frankincense, myrrh and aloes, With all choice
spices— <b>15</b> a garden fountain, a well
of living water, and flowing streams from Lebanon.<o:p></o:p></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Analysis and Commentary<o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Verses 12-15 make up the section
that compares the bride to a garden, spring, and a fountain. This passage uses
a spring as a metaphor for sexual love,<span class="MsoFootnoteReference"> <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn93" name="_ftnref93" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[93]</span></span><!--[endif]--></a></span> and
this metaphor has been argued by some to refer to a woman's vagina. <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn94" name="_ftnref94" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[94]</span></span><!--[endif]--></span></a> This metaphor
can also be seen in Proverbs 5:15-19 which states,<o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Drink water from your
own cistern and running water from your own well. Should your springs be
dispersed outside, your streams of water in the wide plazas? Let them be for
yourself alone, and not for strangers with you. May your fountain be blessed, and
may you rejoice in your young wife– a loving doe, a graceful deer; may her
breasts satisfy you at all times, may you be captivated by her love always. (NET)</span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Furthermore,
the garden metaphor is one that links back to Eden, and conveys the idea of a
"garden of delights"(Gen. 2:15; Ezek. 36:35; Joel 2:3).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn95" name="_ftnref95" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[95]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> These passages also show how Solomon
is calling for his bride to come down, or come with him. Keel explains, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">The metaphors of the
locked garden and the sealed fountain belong to a series of metaphors of
inaccessibility (cf. 2:14, the dove in clefts of the rock; 4:8, the bride on
the peak of Hermon,, among the lions)...this image is simply about the
inaccessible loved one....[because] the doors that lead to them are locked.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn96" name="_ftnref96" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[96]</span></span><!--[endif]--></span></a></span></blockquote>
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<br /></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Some
have argued that the locked garden refers to chastity, or purity which would
not necessarily be wrong since Solomon in verse 7 said she is without a blemish
- being pure both inwardly and outwardly. That said, this passage is not one
interpreters should use as an example of a bride's purity; rather, this passage
is about "inaccessibility." It is on account of this very reason, why
Solomon has to be let in, because he does not have access to his love. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> It should be noted that the Targumist
does get something right regarding the allegory dispensed throughout this
passage. The metaphor for the garden refers to the Garden of Eden, which as
noted above is perfectly acceptable. The variation in the Targumist's
understanding of verse 12 is that he believes the passage is referring to
"chaste brides," and "virgins", instead of an inaccessible
lover. Yet, the concept of Eden stays the same, meaning that it is referring to
paradise.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn97" name="_ftnref97" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[97]</span></span><!--[endif]--></span></a>
In verse 13 the shoots are understood to be "young men" and are metaphorically
compared to an orchard of pomegranates. The Targumist believes the choice
fruits in this passage refers to sons of righteousness (or the offspring of godly
marriages), which is a parallel to Psalm 127:3 that states, "Yes, sons are
a gift from the Lord, the fruit of the womb is a reward"(NET).<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn98" name="_ftnref98" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[98]</span></span><!--[endif]--></span></a> Then, verse 14 is simply a "catalog"
of fruits found in Eden.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn99" name="_ftnref99" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[99]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> In the Song of Songs 4:12-15,
Gregory of Nyssa shows the bride maturing. The garden is sealed and only can be
entered by the righteous bride. Therefore,
she does not only enter the garden and stops maturing, but she goes on even
further by making it a "paradise [that] sprouts from her mouth."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn100" name="_ftnref100" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[100]</span></span><!--[endif]--></span></a> Nyssa
also sees this section as having a parallel to 1 Corinthians 3:6 that mentions Paul
planting and Apollos watering, because the bride, being the whole body of
Christ, can do both planting and watering. This is why living water flows from
her.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn101" name="_ftnref101" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[101]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"><b>Wedding night: </b></span></span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><b>Song of Songs 4:16 (Brides Invitation)</b><o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: Garamond, serif; font-size: 12pt; font-weight: bold;">16</span><span style="font-family: Garamond, serif; font-size: 12pt;"> Awake, O north wind, and
come, O south wind! Blow upon my garden, let its spices flow.</span> <span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Let my beloved come to
his garden, and eat its choicest fruits.<o:p></o:p></span></blockquote>
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<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Analysis and Commentary<o:p></o:p></span></b></span></div>
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<br /></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> This passage is shifted away from
Solomon and is a response from the bride. She is calling for the wind to come
and blow upon her garden, which happens to be fragrant. This fragrant scent and
the choice fruits are both symbols to how inviting she was when she requested
Solomon to come into her garden. This is
seen by some commentators as the consummation of their marriage.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn102" name="_ftnref102" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[102]</span></span><!--[endif]--></span></a> This
can be supported by the fact that while other parts of the Song contain several
adjurations against awaking love before its time (2:7,3:5;8:4), this verse
specifically says "awake."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn103" name="_ftnref103" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[103]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> It has been argued that in the first
half of this verse, Solomon is speaking, because the phrase "my
garden" is used.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn104" name="_ftnref104" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[104]</span></span><!--[endif]--></span></a> Exum
explains, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Ordinarily the garden,
as a metaphor for the woman, belongs to the man; she calls it 'his garden' here
in this verse (and in 6:2), and he calls it 'my garden' to refer to herself and
her physical charms. In the present context, however, the woman could be using
'my garden' to refer to herself and her physical charms which are hers alone to
give and which in her next breath, she offers to her lover by calling herself
'his garden.'<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn105" name="_ftnref105" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[105]</span></span><!--[endif]--></span></a></span></blockquote>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Therefore,
although possible, it is unlikely that Solomon is talking at all in verse 16,
especially when one realizes that the garden is sealed and locked. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> To the Targumist, Song of Songs
4:16, is not a depiction of Shulamith simply
responding to Solomon, but a depiction of Israel responding to Yahweh and
requesting for Him to come and make his abode in the temple.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn106" name="_ftnref106" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[106]</span></span><!--[endif]--></span></a> He
goes on to state that each wind represents an offering: the north wind
represents a "burnt-offering, which was killed on the north side [Lev
1:10-11]" and the south wind represents a "peace offering",
which was killed on the south side" of the altar respectively.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn107" name="_ftnref107" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[107]</span></span><!--[endif]--></span></a> A very
key point is when the bride states "let my beloved come," the
Targumist argues that this refers to Israel requesting Yahweh's Shekinah glory
or His divine presence.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn108" name="_ftnref108" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[108]</span></span><!--[endif]--></span></a> The
exact words of the Targum are, "Let my God, my Beloved, come into His
temple, and receive with favor the offerings of His people."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn109" name="_ftnref109" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[109]</span></span><!--[endif]--></span></a> Thus,
the roles seemed to have been reversed from that of the actual text, for while
modern translations show Solomon practically begging to be with his bride, the
Targum shows the bride begging to be with Yahweh in His divine presence. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> In homily 10 on the Song of Songs by
Gregory of Nyssa, the bride is then given the title of queen because she can
command the winds.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn110" name="_ftnref110" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[110]</span></span><!--[endif]--></span></a> The
north wind according to Nyssa was commanded to depart and the south wind was
commanded to come forth; but this is only because Nyssa purposefully chose to
translate (</span><span lang="EL" style="font-family: Gentium; font-size: 10.0pt; line-height: 200%; mso-ansi-language: EL;">Ἐξεγέρθητι</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">) as
"away" instead of "awake" or "rise up."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn111" name="_ftnref111" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[111]</span></span><!--[endif]--></span></a> The
south wind is allegorically understood to be Pentecost when the Spirit came
down and gave the gift of tongues to the disciples. Acts 2:2-4 states, <o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt;">Suddenly a sound like a
violent wind blowing came from heaven and filled the entire house where they
were sitting. And tongues spreading out like a fire appeared to them and came
to rest on each one of them. All of them were filled with the Holy Spirit, and
they began to speak in other languages as the Spirit enabled them.</span></blockquote>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Gregory
of Nyssa explains this is why the queen is calling the south wind, because it
is good for it is the Holy Spirit imparting His blessings.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn112" name="_ftnref112" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[112]</span></span><!--[endif]--></span></a>However,
the queen is sending the north wind away because it is "harsh" and
refers "to the prince and power of darkness."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn113" name="_ftnref113" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[113]</span></span><!--[endif]--></span></a>The
bride has this power because "her Creator" made her to be mother of
the garden, which refers to an early understanding of the church being viewed
as a mother.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn114" name="_ftnref114" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[114]</span></span><!--[endif]--></span></a>As
mother, she takes care of the trees, which are the members of the church and
they are the ones who bear fruit.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn115" name="_ftnref115" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[115]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"><b>Wedding Night: </b></span></span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"><b>Song of Songs 5:1</b><o:p></o:p></span></div>
<blockquote class="tr_bq" style="margin: 0in 0in 0.0001pt 0.5in;">
<b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;">5:1a</span></b><span style="font-family: "Garamond","serif"; font-size: 12.0pt;"> <a href="https://www.blogger.com/null" name="_GoBack"></a>I
came to my garden, my sister, my bride, I gathered my myrrh with my spice, I
ate my honeycomb with my honey, I drank my wine with my milk.<b>5:1b</b> Eat, Friends, Drink, and be drunk
with love!<o:p></o:p></span></blockquote>
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<span class="text"><b><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-family: Garamond, serif; font-size: 12pt;">Analysis and Commentary<o:p></o:p></span></b></span></div>
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<br /></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> This last verse shows Solomon's
response to Shulamith - finalizing the dialogue for this section. This passage
shows that they had pleasurable sexual intercourse, which is shown by the fact
that he has enjoyed his "myrrh," "spice," "honeycomb,"
"wine," and "milk." All of these allude to the fact that he
had "partaken of her pleasures to the full."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn116" name="_ftnref116" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[116]</span></span><!--[endif]--></span></a> The
second half of the passage simply shows the poet or author charging these
lovers to eat, drink and be full of love to the point that they are drunk or infatuated
with each other. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> The Targumist understands this last
verse within this section on the Solomonic age to be the "climax"
where God responds to His people's invitation and choose to enter and live
within the temple.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn117" name="_ftnref117" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[117]</span></span><!--[endif]--></span></a> In
this passage, the "garden" represents the "Temple, "the
gathering of myrrh with spice" represents "God's acceptance,"
and the word "consume" refers to God's favorable acceptance.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn118" name="_ftnref118" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[118]</span></span><!--[endif]--></span></a>
Meanwhile the "honey" represents the "scarifies of the holy
things," and "wine" and "milk" both refer to
"libations offered in the temple."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn119" name="_ftnref119" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[119]</span></span><!--[endif]--></span></a> The "friends"
and "lovers" refer to the "priests" <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn120" name="_ftnref120" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[120]</span></span><!--[endif]--></span></a>; and in the end, the main focus of this passage shows
Yahweh choosing to return to his people and "caused [his] Shekinah to
reside among" them.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn121" name="_ftnref121" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[121]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> Gregory interprets this passage with
an interesting angle. He perceives this passage as depicting God being generous
by doing more than the bride had asked for. God came and "changed the
nature of the fruit" and made them better.<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn122" name="_ftnref122" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[122]</span></span><!--[endif]--></span></a> Nyssa
explains that the "ensouled plants" (Christians) bake "bread"
for God, and he bases this conclusion off Matthew 25:35 (NET) which states, "For
I was hungry and you gave me food, I was thirsty and you gave me something to
drink, I was a stranger and you invited me in."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn123" name="_ftnref123" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[123]</span></span><!--[endif]--></span></a>
Finally, he makes a point that this food and drink is "divine", thus
seeming to allude that the effects of the wine will allow one to get drunk
without its negative effects.<span class="MsoFootnoteReference"> <a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn124" name="_ftnref124" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[124]</span></span><!--[endif]--></a></span> This
is because anything that is from God goes from "worse to better."<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftn125" name="_ftnref125" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[125]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> In conclusion, when looking at this
section of the Song of Songs, through the lenses of multiple interpretations, one
can clearly see the flaws with the subjective allegorical method. While the
Targumist had a methodological, historical and theological rubric to accommodate
to, Gregory of Nyssa used his own opinion and the New Testament to reinterpret
the Song. In the end, Mopsuestia and others who have held to a historical
critical/literal method were right, and those who use this method will find the
true biblical meaning; for it is only through this that one can find the
authorial intent.<o:p></o:p></span></div>
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;"><br clear="all" style="page-break-before: always;" />
</span>
<br />
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; text-align: center; text-indent: -.5in;">
<br /></div>
<br />
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref1" name="_ftn1" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span><!--[endif]--></span> Weston W.
Fields, "Early and Medieval Jewish Interpretation of the Song of
Songs," GTJ 1.2 (1980): 223.<o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref2" name="_ftn2" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span><!--[endif]--></span> Fields,
"Early and Medieval," 223-224.<o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref3" name="_ftn3" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span><!--[endif]--></span> Marvin H.
Pope, Song of Songs: A New Translation with Introduction and Commentary. (AB
7c; New York, NY: Doubleday, 1977):90.</span><o:p></o:p></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref4" name="_ftn4" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif";"> Pope, Song of Songs, 91.<o:p></o:p></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref5" name="_ftn5" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span><!--[endif]--></span> Fields,
"Early and Medieval," 225.</span><o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref6" name="_ftn6" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span> <span style="font-family: "Garamond","serif";">Fields, "Early and Medieval,"
225.</span><o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref7" name="_ftn7" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span><!--[endif]--></span> Fields,
"Early and Medieval," 227.<o:p></o:p></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref8" name="_ftn8" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[8]</span></span><!--[endif]--></span> Judeo
Christian Research, “The Babylonian Talmud Sanhedrin,” n. p. [cited 14 Sep,
2013]. Online: <o:p></o:p></span></div>
<div class="MsoFootnoteText">
<span style="font-family: "Garamond","serif";"><a href="http://juchre.org/talmud/sanhedrin/sanhedrin6.htm">http://juchre.org/talmud/sanhedrin/sanhedrin6.htm</a>.<o:p></o:p></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref9" name="_ftn9" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[9]</span></span><!--[endif]--></span> Fields,
"Early and Medieval," 229.<o:p></o:p></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref10" name="_ftn10" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[10]</span></span><!--[endif]--></span> Philip S.
Alexander, <i>The Targum of Canticles:
Translated with a Critical Introduction, Apparatus, and Notes</i>, (The Aramaic
Bible Vol 17a, Collegeville, MN, Liturgical Press, 2003): 34.<o:p></o:p></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref11" name="_ftn11" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[11]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 13.</span><o:p></o:p></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref12" name="_ftn12" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span> <span style="font-family: "Garamond","serif";">Alexander, <i>The Targum of Canticles</i>, 13.</span><o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref13" name="_ftn13" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[13]</span></span><!--[endif]--></span> For the
Targumist exile "means the loss of statehood and the absence of the divine
presence." Alexander, <i>The Targum of
Canticles</i>, 19.<o:p></o:p></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref14" name="_ftn14" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[14]</span></span><!--[endif]--></span> Shekhinah
is divine presence that "nourishes and protects Israel...and even banishes
demons." This blessing can only be fully realized and enjoyed in the land
and not in exile. Alexander, <i>The Targum
of Canticles</i>, 19.<o:p></o:p></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref15" name="_ftn15" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[15]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 13.<o:p></o:p></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref16" name="_ftn16" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[16]</span></span><!--[endif]--></span> "A
prominent priestly, but non-Aaronic family from Modein," who started a
rebellion and overthrew their pro-Syrian oppressors. Sara R. Mandell,
"Hasmoneans", in <i>Eerdmans
Dictionary of the Bible</i> ( ed. David Noel Freedman et al.;Grand Rapids, MI:
W.B. Eerdmans, 2000), 555.<o:p></o:p></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref17" name="_ftn17" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[17]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 15. <o:p></o:p></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref18" name="_ftn18" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[18]</span></span><!--[endif]--></span> J. Cheryl
Exum, <i>Song of Songs: A commentary</i>,
(OTL, Louisville, KY, Westminster John Knox Press, 2005):77.</span> <o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref19" name="_ftn19" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[19]</span></span><!--[endif]--></span> Karlfried
Froehlich, <i>Biblical interpretations in
the Early Church</i>. (Philadelphia, PA, Fortress Press,1985):13-14.<o:p></o:p></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref20" name="_ftn20" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[20]</span></span><!--[endif]--></span> Origen, On
First Principles.(Trans. G. W. Butterworth, New York, NY, Harper Torchbooks,
1966)273-274. <o:p></o:p></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref21" name="_ftn21" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[21]</span></span><!--[endif]--></span> J.N.D.
Kelly, Early Church Doctrines (New York, NY, Continuum International
Publishing, 2012):73.</span><o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref22" name="_ftn22" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[22]</span></span><!--[endif]--></span> Origen, <i>The Song of Songs, Commentary and Homilies</i>,(eds.
J. Plumpe, J. Quasten, ACW 26, New York, NY, 1956):218.<o:p></o:p></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref23" name="_ftn23" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[23]</span></span><!--[endif]--></span> Richard A.
Norris Jr., Gregory of Nyssa: Homilies on the Song of Songs, (writings from The
Greco-Roman World 13, Atlanta, GA, Society of Biblical Literature, 2012):xxiii.<o:p></o:p></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref24" name="_ftn24" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[24]</span></span><!--[endif]--></span> Origen, <i>Song of Songs</i>, 7.<o:p></o:p></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref25" name="_ftn25" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[25]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, xxxvi.<o:p></o:p></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref26" name="_ftn26" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[26]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, xxxvi.<o:p></o:p></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref27" name="_ftn27" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[27]</span></span><!--[endif]--></span> Exum<i>, Song of Songs</i>, 73.</span><o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref28" name="_ftn28" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[28]</span></span><!--[endif]--></span> Theodore of
Mopsuestia "Commentary on Galatians 4:24," pages 151-154, in <i>Documents in Early Christian Thought</i>,
(Trans H. B. Sweet, Eds M. Wiles and M. Santer, New York, NY, Cambridge
University Press, 1975):151.<o:p></o:p></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref29" name="_ftn29" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[29]</span></span><!--[endif]--></span> Othmar
Keel, <i>The Song of Songs: A continental
commentary</i> (Minnesota: Augsburg Fortress Press, 1994)8.<o:p></o:p></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref30" name="_ftn30" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[30]</span></span><!--[endif]--></span> Keel, Song
of Songs, 7.</span><o:p></o:p></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref31" name="_ftn31" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[31]</span></span><!--[endif]--></span> All verses
unless listed are ESV.<o:p></o:p></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref32" name="_ftn32" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[32]</span></span><!--[endif]--></span>For more
information on Day and Shadow Refrains refer to, Roland E. Murphy, "The
Unity of the Song of Songs," <i>VT</i>
24, (1979):437.<o:p></o:p></span></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref33" name="_ftn33" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[33]</span></span><!--[endif]--></span> Outline
based off outline found in, Roland E. Murphy, "From-Critical Studies in
the Song of Songs," <i>Int 27</i>,
4(1973):4:19.<o:p></o:p></span></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref34" name="_ftn34" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[34]</span></span><!--[endif]--></span> Murphy,
"From Critical Studies,"<i> INT</i>,419.<o:p></o:p></span></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref35" name="_ftn35" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[35]</span></span><!--[endif]--></span> Keel, Song
of Songs, 139.</span><o:p></o:p></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref36" name="_ftn36" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[36]</span></span><!--[endif]--></span> Keel, Song
of Songs, 139.<o:p></o:p></span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref37" name="_ftn37" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[37]</span></span><!--[endif]--></span> Keel, Song
of Songs, 161.<o:p></o:p></span></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref38" name="_ftn38" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[38]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 15.<o:p></o:p></span></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref39" name="_ftn39" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[39]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 130.<o:p></o:p></span></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref40" name="_ftn40" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[40]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 130.<o:p></o:p></span></div>
</div>
<div id="ftn41">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref41" name="_ftn41" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[41]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 130-134.<o:p></o:p></span></div>
</div>
<div id="ftn42">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref42" name="_ftn42" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[42]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 134.<o:p></o:p></span></div>
</div>
<div id="ftn43">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref43" name="_ftn43" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[43]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 135. <o:p></o:p></span></div>
</div>
<div id="ftn44">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref44" name="_ftn44" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[44]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, 227.<o:p></o:p></span></div>
</div>
<div id="ftn45">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref45" name="_ftn45" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[45]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, 227.<o:p></o:p></span></div>
</div>
<div id="ftn46">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref46" name="_ftn46" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[46]</span></span><!--[endif]--></span>There really
is not an allegorical or textual support for Nyssa's idea that the heart is
between the fawns thus they are breasts. Norris, <i>Gregory of Nyssa:Homilies</i>, 249.<o:p></o:p></span></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref47" name="_ftn47" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[47]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, 231.<o:p></o:p></span></div>
</div>
<div id="ftn48">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref48" name="_ftn48" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[48]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, 231.</span><o:p></o:p></div>
</div>
<div id="ftn49">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref49" name="_ftn49" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[49]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 141.<o:p></o:p></span></div>
</div>
<div id="ftn50">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref50" name="_ftn50" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[50]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 141.<o:p></o:p></span></div>
</div>
<div id="ftn51">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref51" name="_ftn51" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[51]</span></span><!--[endif]--></span> Duane A.
Garrett,<i> Proverbs, Ecclesiastes, Song of
Songs</i>, (NAC 14, Nashville, TN, Boradman Press, 1993): 404.<o:p></o:p></span></div>
</div>
<div id="ftn52">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref52" name="_ftn52" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[52]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 143.<o:p></o:p></span></div>
</div>
<div id="ftn53">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref53" name="_ftn53" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[53]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 143.<o:p></o:p></span></div>
</div>
<div id="ftn54">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref54" name="_ftn54" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[54]</span></span><!--[endif]--></span> Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>,
404.<o:p></o:p></span></div>
</div>
<div id="ftn55">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref55" name="_ftn55" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[55]</span></span><!--[endif]--></span> Craig
Glickman, <i>Solomon's Song of Love: Let the
Song of Songs Inspire your own romantic story </i>(Louisiana: Howard Publishing
co., 2004), 24-25.<o:p></o:p></span></div>
</div>
<div id="ftn56">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref56" name="_ftn56" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[56]</span></span><!--[endif]--></span> Glickman, <i>Solomon's Song of Love</i>, 20.<o:p></o:p></span></div>
</div>
<div id="ftn57">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref57" name="_ftn57" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[57]</span></span><!--[endif]--></span> Glickman, <i>Solomon's Song of Love,</i> 26, 210. Moreover,
the Hebrew word mumo has cultic ramifications, for if a priest was to have a
physical flaw he was to be excluded from "priestly service"(Lv
21:17-23) and the same went for animal sacrifices (Lv 22:20, 21, 25 Nu 19:2 Dt
15:21; 17:1)... moreover, the word can
be taken figuratively as a "moral blemish."(Dt 32:5) Francis Brown et al., BDB (electronic ed.;
Oak Harbor, WA: Logos Research Systems, 2000), 548. <o:p></o:p></span></div>
</div>
<div id="ftn58">
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref58" name="_ftn58" title=""></a><span style="font-family: "Garamond","serif"; font-size: 10.0pt;"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[58]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 153.<o:p></o:p></span></div>
</div>
<div id="ftn59">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref59" name="_ftn59" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[59]</span></span><!--[endif]--></span> Keel, <i>Song of Songs</i>, 153.<o:p></o:p></span></div>
</div>
<div id="ftn60">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref60" name="_ftn60" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[60]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif";">In the Septuagint it reads
"come" but the Hebrew text states "with me," thus the more
difficult reading is more likely, that said they are almost identical and the
meaning really won't be lost either way.
Keel, <i>Song of Songs</i>, 154.<o:p></o:p></span></div>
</div>
<div id="ftn61">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref61" name="_ftn61" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[61]</span></span><!--[endif]--></span> Both Keel
and David Dorsey take this song to be its own speech/song. Keel, <i>Song of Songs</i>, 153; David A. Dorsey, <i>The Literary Structure of the Old Testament:
A commentary on Genesis-Malachi</i>, (Grand Rapids, MI, Backer
Accademic,2005):205-206.<o:p></o:p></span></div>
</div>
<div id="ftn62">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref62" name="_ftn62" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[62]</span></span><!--[endif]--></span> Keel, The
Song of Songs,155.<o:p></o:p></span></div>
</div>
<div id="ftn63">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref63" name="_ftn63" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[63]</span></span><!--[endif]--></span>Keel, The
Song of Songs, 158. <o:p></o:p></span></div>
</div>
<div id="ftn64">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref64" name="_ftn64" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[64]</span></span><!--[endif]--></span> </span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">Yis</span><span style="font-family: "Times New Roman","serif";">̣</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">h</span><span style="font-family: "Times New Roman","serif";">̣</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">a</span><span style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">q </span><span style="font-family: "Garamond","serif";">Ṣefa</span><span style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">, <i>Love Songs in Sumerian Literature: Critical
Edition of the Dumuzi-Inanna Songs</i>.( Ramat Gan: Bar-Ilan Univ. Press, 1998)</span><span style="font-family: "Garamond","serif";">313,316.<o:p></o:p></span></div>
</div>
<div id="ftn65">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref65" name="_ftn65" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[65]</span></span><!--[endif]--></span> Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>,
404.<o:p></o:p></span></div>
</div>
<div id="ftn66">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref66" name="_ftn66" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[66]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 137.<o:p></o:p></span></div>
</div>
<div id="ftn67">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref67" name="_ftn67" title=""></a><span style="font-family: "Garamond","serif";">` <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[67]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>, 138.<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref69" name="_ftn69" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[69]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa:Homilies</i>, 261.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref70" name="_ftn70" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[70]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif";"> Norris, <i>Gregory of Nyssa:Homilies</i>, 261-262.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref71" name="_ftn71" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[71]</span></span><!--[endif]--></span> Keel, <i>The Song of Songs</i>, 158.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref72" name="_ftn72" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[72]</span></span><!--[endif]--></span> Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>,
406</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref73" name="_ftn73" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[73]</span></span><!--[endif]--></span> Dorsey, <i>The Literary Structure of the Old Testament,
</i>206.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref74" name="_ftn74" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[74]</span></span><!--[endif]--></span> Keel, <i>The Song of Songs</i>, 161-166.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref75" name="_ftn75" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[75]</span></span><!--[endif]--></span> Keel, <i>The Song of Songs</i>, 161-162.<o:p></o:p></span></div>
</div>
<div id="ftn76">
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref76" name="_ftn76" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[76]</span></span><!--[endif]--></span> Francis
Brown et al., <i>Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon</i> (electronic ed.; Oak Harbor,
WA: Logos Research Systems, 2000), 525.<o:p></o:p></span></div>
</div>
<div id="ftn77">
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref77" name="_ftn77" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[77]</span></span><!--[endif]--></span> Reinhart
Ceulemans, "A Critical Edition of the Hexaplaric Fragments of the Book of
Canticles, with Emphasis on Their Reception in Greek Christian exegesis,"
(PhD. Diss., Katholiek Universiteit Leuven, 2009): 405. <o:p></o:p></span></div>
</div>
<div id="ftn78">
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref78" name="_ftn78" title=""></a><span style="font-family: "Garamond","serif"; font-size: 10.0pt;"> <sup><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[78]</span></sup><!--[endif]--></sup> "Some
translators take the first clause as though the word 'ravished' should be
rendered 'emboldened.' Symmachus, </span><span lang="EL" style="font-family: Gentium; font-size: 10.0pt; mso-ansi-language: EL; mso-ascii-font-family: Garamond;">ἐ</span><span lang="EL" style="font-family: "Garamond","serif"; font-size: 10.0pt; mso-ansi-language: EL;">θαρσύνας</span><span lang="EL" style="font-family: "Garamond","serif"; font-size: 10.0pt;">
</span><span lang="EL" style="font-family: "Garamond","serif"; font-size: 10.0pt; mso-ansi-language: EL;">με</span><span style="font-family: "Garamond","serif"; font-size: 10.0pt;">.”
<i>Song of Solomon</i> ( ed. H. D. M.
Spence-Jones;, The Pulpit Commentary London; New York: Funk & Wagnalls
Company, 1909), 94.<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref79" name="_ftn79" title=""></a><span style="font-family: "Garamond","serif"; font-size: 10.0pt;"> <sup><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[79]</span></sup><!--[endif]--></sup> James
Swanson, <i>Dictionary of Biblical Languages
With Semantic Domains : Hebrew (Old Testament)</i> (electronic ed.; Oak Harbor:
Logos Research Systems, Inc., 1997).<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref83" name="_ftn83" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[83]</span></span><!--[endif]--></span>Norris, <i>Gregory of Nyssa: Homilies</i>, 267.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref84" name="_ftn84" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[84]</span></span><!--[endif]--></span> Norris, <i>Gregory of Nyssa: Homilies</i>, 271.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref85" name="_ftn85" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[85]</span></span><!--[endif]--></span> Keel, <i>The Song of Songs</i>, 166; Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>,
406.</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref86" name="_ftn86" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[86]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>,140.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref89" name="_ftn89" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[89]</span></span><!--[endif]--></span> <span style="font-family: "Garamond","serif";">Norris, <i>Gregory of Nyssa: Homilies</i>, 287.</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref93" name="_ftn93" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[93]</span></span><!--[endif]--></span> <span style="font-family: "Garamond","serif";">Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>, 407.</span><o:p></o:p></div>
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Song of Songs, </i>176-178; and Pope, Song of Songs, 490-491.</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref95" name="_ftn95" title=""></a><i><span style="font-family: "Garamond","serif";"> </span></i><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[95]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif";"> Keel,<i> Song of Songs, </i>170.<i><o:p></o:p></i></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref96" name="_ftn96" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[96]</span></span><!--[endif]--></span> Keel,<i> Song of Songs, </i>174.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref97" name="_ftn97" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[97]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>,140.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref98" name="_ftn98" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[98]</span></span><!--[endif]--></span> Alexander, <i>The Targum of Canticles</i>,143.<o:p></o:p></span></div>
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407.<o:p></o:p></span></div>
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Song of Songs</i>, 180.</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref104" name="_ftn104" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[104]</span></span><!--[endif]--></span> Keel,<i> Song of Songs, </i>181.<o:p></o:p></span></div>
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understands 16 as being the female speaking. Garrett, <i>Proverbs, Ecclesiastes, Song of Songs</i>, 407.<o:p></o:p></span></div>
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<i>The Targum of Canticles</i>,145<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref107" name="_ftn107" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[107]</span></span><!--[endif]--></span> Alexander,
<i>The Targum of Canticles</i>,145.</span><o:p></o:p></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/The%20historical%20interpretation%20of%20the%20Song%20of%20Songs%201.1%20(REVISED).doc#_ftnref108" name="_ftn108" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">[108]</span></span><!--[endif]--></span> <span style="font-family: "Garamond","serif";">Alexander, <i>The Targum of Canticles</i>,145</span><o:p></o:p></div>
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407.</span><o:p></o:p></div>
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<i>The Targum of Canticles</i>,146.<o:p></o:p></span></div>
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<i>The Targum of Canticles</i>,146.<o:p></o:p></span></div>
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<i>The Targum of Canticles</i>,146.<o:p></o:p></span></div>
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<i>The Targum of Canticles</i>,146.<o:p></o:p></span></div>
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<i>The Targum of Canticles</i>,146.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Bibliography<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 32px; margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<span style="font-family: Garamond, serif; font-size: 12pt;">Alexander, Philip S. <i>The Targum of Canticles: Translated with a Critical Introduction, Apparatus, and Notes</i>, The Aramaic Bible Vol 17a, Collegeville, MN, Liturgical Press, 2003.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Brown, Francis et al., <i>Enhanced Brown-Driver-Briggs Hebrew and English Lexicon</i>, electronic ed.; Oak Harbor, WA: Logos Research Systems, 2000.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Ceulemans, Reinhart ,"A Critical Edition of the Hexaplaric Fragments of the Book of Canticles, with Emphasis on Their Reception in Greek Christian exegesis," PhD. Diss., Katholiek Universiteit Leuven, 2009.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Dorsey, David A., <i>The Literary Structure of the Old Testament: A commentary on Genesis-Malachi</i>, Grand Rapids, MI, Backer Academic, 2005.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Exum, J. Cheryl. <i>Song of Songs: A commentary</i>, Old Testament Library, Louisville, KY, Westminster John Knox Press, 2005.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Fields, Weston W. "Early and Medieval Jewish Interpretation of the Song of Songs," Grace Theological Journal 1.2 (1980): 221-231.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Froehlich, Karlfried, <i>Biblical interpretations in the Early Church</i>, Philadelphia, PA, Fortress Press,1985):1.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Garrett, Duane A., <i> Proverbs, Ecclesiastes, Song of Songs</i>, NAC 14, Nashville, TN, Boradman Press, 1993.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Glickman, Craig, <i>Solomon's Song of Love: Let the Song of Songs Inspire your own romantic story</i>, Louisiana: Howard Publishing co., 2004.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Judeo Christian Research, “The Babylonian Talmud Sanhedrin,” n. p. [cited 14 Sep, 2013]. Online: <a href="http://juchre.org/talmud/sanhedrin/sanhedrin6.htm">http://juchre.org/talmud/sanhedrin/sanhedrin6.htm</a>.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Keel, Othmar, <i>The Song of Songs: A continental commentary</i>, Minnesota: Augsburg Fortress Press, 1994.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Kelly, J.N.D., <i>Early Church Doctrines,</i> New York, NY, Continuum International Publishing, 2012.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Mandell, Sara R. "Hasmoneans", in <i>Eerdmans Dictionary of the Bible</i>, ed. David Noel Freedman et al.; Grand Rapids, MI: W.B. Eerdmans, 2000.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Mopsuestia, Theodore of "Commentary on Galatians 4:24," pages 151-154, in <i>Documents in Early Christian Thought</i>, Trans H. B. Sweet, Eds M. Wiles and M. Santer, New York, NY, Cambridge University Press, 1975.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Murphy, Roland E. "From-Critical Studies in the Song of Songs," <i>Interpretation 27</i>, 4(1973):413-422.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Murphy, Roland E. "The Unity of the Song of Songs," <i>Vetus Testamentum </i>24, (1979):436-443.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Norris Jr., Richard A., Gregory of Nyssa: Homilies on the Song of Songs, Writings from The Greco-Roman World 13, Atlanta, GA, Society of Biblical Literature, 2012.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Origen, <i>The Song of Songs, Commentary and Homilies</i>, eds. J. Plumpe, J. Quasten, Ancient Christian Writings 26, New York, NY, 1956.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Origen, <i>On First Principles</i>, Trans. G. W. Butterworth, New York, NY, Harper Torchbooks, 1966.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Pope, Marvin H. <i>Song of Songs: A New Translation with Introduction and Commentary</i>. The Anchor Bible 7c; New York, NY: Doubleday, 1977.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">S</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">̣</span><span style="font-family: Garamond, serif; font-size: 12pt;">efa</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">̄</span><span style="font-family: Garamond, serif; font-size: 12pt;">ti</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">̂</span><span style="font-family: Garamond, serif; font-size: 12pt;">, </span><span style="font-family: Garamond, serif; font-size: 12pt;">Yiṣḥa</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">̄</span><span style="font-family: Garamond, serif; font-size: 12pt;">q, <i>Love Songs in Sumerian Literature: Critical Edition of the Dumuzi-Inanna So</i></span><i><span style="font-family: Garamond, serif; font-size: 12pt;">ngs</span></i><span style="font-family: Garamond, serif; font-size: 12pt;">, Ramat Gan: Bar-Ilan Univ. Press, 1998.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Spence-Jones, H. D. M. ed., <i>Song of Solomon</i>, the Pulpit Commentary London; New York: Funk & Wagnalls Company, 1909.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt;">Swanson, James, Dictionary of Biblical Languages With Semantic Domains : Hebrew, Old Testament, electronic ed.; Oak Harbor: Logos Research Systems, Inc., 1997.<o:p></o:p></span></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-10504248794101934012013-10-31T18:30:00.000-07:002013-11-01T20:27:03.050-07:00A Review of Peter Gentry’s Sure Mercies of David<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
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<span style="font-size: large;"><span style="font-family: "Garamond","serif";">In the Article “Rethinking the ‘Sure
Mercies of David’” Peter Gentry argues that Isaiah 55:3 should be understood as
a subjective genitive instead of an objective genitive. Gentry states, “The
‘sure mercies” are by David rather than for David as in the consensus view”(279)<a href="file:///C:/Users/thomas.salazar/Downloads/Rethinking%20the%20sure%20mercies%20of%20David1.1.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; line-height: 115%;">[1]</span></span><!--[endif]--></span></a> He introduces the topic by
explaining the debate on how the phrase </span><b><i><span style="color: windowtext; font-family: "Garamond","serif";">hasde dâwïd </span></i></b><span style="color: windowtext; font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;">should
be interpreted. </span><o:p></o:p></span></div>
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<span style="font-size: large;"><b><span style="font-family: "Garamond","serif";"> </span></b><span style="font-family: "Garamond","serif";">Gentry explains that Chaquot and Beuken
both took the subjective interpretation of the phrase. Meanwhile, Williamson
and Walter Kaiser Jr. hold to the objective interpretation, which is the
traditional view of how to interpret Isaiah 55:3. The objective view is
explained in four basic parts by Gentry. First, Williams argues that Isaiah
55:3 in the LXX, conveys the idea of David being an objective genitive (280),
and that the Vulgate and the Targum “preserve the ambiguity of the Hebrew”
(280). Essentially, Williams believes that only the Syriac Peshitta supports
the subjective genitive interpretation. Second, Williams dismisses the
grammatical facts that the majority of occurrences of <b><i>hesed, </i></b>while being “bound
to a noun…virtually everywhere the free member or pronominal suffix indicates
the subject or agent of the kindness” (280). Rather, Williams believes that the
readers originally would have understood “every text that precedes Isaiah 55:3
chronologically”. Williams’s fourth and final point is that 2 Samuel 7 is
directly linked to Isaiah 55:3 and that it is “emphasizing the faithfulness of
God” (280).<o:p></o:p></span></span></div>
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<span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"><span style="font-size: large;"> Gentry responds by affirming Beuken’s and Caquot’s
position about bound phrases being the reason to “interpret David as the agent
or subject” (281). Gentry states, “out of eighteen instances in the plural,
only two are considered objective; and…out of 228 occurrences of the singular
only six can be found that may possibly or probably be read as objective”
(281). Gentry also counters Williams and Kaiser, by explaining that Isaiah 55:3 cannot
be interpreted to mean “‘blessings’ or ‘faithfulness promised’ to David”…but to
mean “actions that fulfill covenant obligations and stipulations. <o:p></o:p></span></span></div>
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<span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"><span style="font-size: large;"> Meanwhile, Gentry argues that the “waw-consecutive
perfect forms marking future time in the middle of v. 9 clearly marks the break
between past blessings and future promises”(283). He further argues that Samuel 7:11b,12a agree with this future tense idea
because they are promises that have “be fulfilled after David’s death” (283). Gentry
also brings out the fact that God will establish an eternal throne and a father
son relationship. He argues that this covenant is not unconditional but
requires a “faithful son” (283). This is held together by a chiastic structure
that shows that both divine and human faithfulness are part of this covenant
(283). Furthermore, Gentry’s theory is based on this idea of a faithful father
and son. <o:p></o:p></span></span></div>
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<span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"><span style="font-size: large;"> Gentry bolsters his argument by explaining that in Hebrew
the idea of being a son consisted of holding or possessing “common
characteristics” of the father. Moreover, the ancient near east Canaanite and
Egyptian cultures from 1650 B.C. forward believed that the king possessed common
characteristics of their local deity (284). Thus, kings were believed to be the
sons of God, and the representatives of God to humanity. Gentry also argues
that God, in a way, intended it to be that some would represent God on earth.
He explains that God created man in his image as a mirror to him. After the
fall, Israel inherited that role and also according to Exodus 4:22-23 Israel is
referred to as Yahweh’s son(287). Finally, he reasons that the king is
responsible for being the leader who God holds responsible to be His
representation to the people and other nations(287). <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Gentry breaks down 2 Chronicles 6. Based on his
analysis, Gentry basically argues that both Yahweh and the Davidic son both
have to be faithful for this covenant promise to take place, because God uses
the Davidic son to pour out on everyone his covenantal blessing (291). Hence,
he seems to argue for a future Davidic son who will fulfill God’s covenantal
promise. This is inferred when he states, “But the oracle through Nathan makes
clear that Yahweh will only keep them [faithful promises] to and through a
faithful son…[and that] the promises of Yahweh await fulfillment only when the
throne is occupied by an obedient son” (291). Moreover, Gentry states, “that
Yahweh must …provide the obedient son if the covenant is to be maintained”
(291). Gentry also believes that in the Greek (LXX) Isaiah 55:3 and its New Testament
echo in Acts 13:34 is an idiomatic phrase that could convey, if not be directly
translated to something like holy decrees or assurance or kindness of a future Davidic son (298-300).<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In conclusion, Gentry believes that this
passage is talking about a future Davidic son. He bases this from Isaiah 55:3b
where the Hebrew phrase is “expressed in the future tense” (292). Moreover,
Isaiah 55:4-5 continues to express this idea about God’s planned future for a
“future David” who will be a “witness to the nations,” a “leader” and a
“commander” (294). This is why Gentry’s argument is that the Hebrew phrase is
subjective and not objective, resulting in a future Davidic son of God who is a
faithful leader of people who are in Him, and those people who are in Him are
witnesses to the nations. <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; font-size: large;"><br /><b>Analysis:</b></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;"> I think Gentry is right on several
points. First, I do think he is right that the phrase </span><b><i><span style="font-family: "Garamond","serif";">hasde dâwïd </span></i></b><span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;">is subjective and not objective. He makes a sound argument based on the
grammar where </span><span style="font-family: "Garamond","serif";">most
occurrences of <b><i>hesed, </i></b>when being “bound to a noun…virtually everywhere
the free member or pronominal suffix indicates the subject or agent of the
kindness” (280). Moreover</span> <span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;">of the eighteen times <b><i>hasde
</i></b>is used in the plural, only two
are in the objective case, and of the 228
times it is found in the singular case only six are possibly objective
genitives(281).<o:p></o:p></span></span></div>
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<span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"><span style="font-size: large;"> Second, Gentry’s is correct when he states that it takes both a faithful
God and a faithful Son in order for the covenantal promises to take place. His
argument is strong especially when one realizes that Israel and the church
today are both chosen to represent God here on earth to a fallen humanity.
Moreover, the Davidic Son was responsible for being faithful, otherwise the
blessing would not manifest because it is predicated on the son’s faithfulness.
Gentry make this clear when he references Nathan’s oracle to David about not
being able to build the temple (291).
David was being punished because he was not living faithfully and the
promise of the temple would have to later be fulfilled by his son Solomon ( 1
Chr. 17:4). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: "Garamond","serif"; mso-bidi-font-style: italic; mso-bidi-font-weight: bold;">Finally, he is right about claiming
that Isaiah 55:3b-5 is talking about a future Davidic Son. This is shown by the
fact that “Isa 55:3b is expressed in the future tense,” and that the next
passage in the perfect tense conveys the idea that God has a planned future for
that son (192). This seems to be referring to the Messiah Jesus Christ who is
both a descendent of David and a faithful son.
Moreover, Jesus is a faithful son who is also a firstborn of many sons
and daughters who bear witness of Him and a relationship with God to the rest
of the world. Finally, Jesus is also on a throne at the right hand of God.
Therefore, while Gentry does not come right out and say it, I think he has
given a very strong defense for there being Messianic prophecies in this
passage that refer to Christ. </span><i><span style="font-family: Garamond, serif; line-height: 200%;"><o:p></o:p></span></i></span></div>
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<span style="font-size: large;"><a href="file:///C:/Users/thomas.salazar/Downloads/Rethinking%20the%20sure%20mercies%20of%20David1.1.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; line-height: 115%;">[1]</span></span><!--[endif]--></span></a>
Peter J Gentry, “Rethinking the ‘Sure Mercies of David.” WTJ 69(2007): 279.</span><o:p></o:p></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-85824822118479621222013-10-29T20:29:00.002-07:002013-10-29T20:29:49.529-07:00Inequality in America: How Wealth is Spread<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/QPKKQnijnsM" width="560"></iframe>
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A recent YouTube video, “<a data-mce-href="http://www.youtube.com/watch?v=QPKKQnijnsM&feature=youtu.be" href="http://www.youtube.com/watch?v=QPKKQnijnsM&feature=youtu.be">Wealth Inequality in America</a>,” has been steadily circulating through various internet sites and social media outlets. The viral video seeks to educate the American populace on how unjust or “skewed” the American Economic system is because it creates horrible economic inequality. However, the video is rather vague for it seems to only emphasize the topic of the distribution of wealth, without actually explaining why they believe this inequality is ghastly and unfair. The video raised the question of whether or not CEOs are worth what they earn. According to the video, a CEO earns in one hour what the average employee earns in one month. The video also made the hypothetical query, “Does a CEO really work 380 times harder than his average worker?”; implying that this is immoral because Americans do not ideally think or even perceive the value placed on CEOs as being fair distribution of wealth. So then I pose this question, “Is this supposed unjust distribution caused by an inherently evil unjust system and do the rich like CEOs and athletes get paid an unjust amount?”. I have concluded that this is view is inaccurate as it is a misconception of how wealth is actually earned and dispersed. First, we must become aware of how wealth is actually distributed in the United States, with the exception of government contracting, bailouts, grants and loans, social security, welfare (both corporate and individual). Whereas the Federal government chooses the winners and losers, wealth distribution is based off the free market. The market is simply people - millions of people that make day to day decisions. In fact, every time you choose to shop at Wal-Mart, Target or any other store you are deciding where to distribute your wealth. There is no system or outside force that causes you to purchase goods and services at any particular store in the United States or even a particular brand. Instead, we the American people decide how to spread our wealth. <a data-mce-href="http://www.creators.com/opinion/walter-williams/ending-income-inequality.html" href="http://www.creators.com/opinion/walter-williams/ending-income-inequality.html">Economist, Walter E. Williams</a> clearly conveys the truth of this idea,</div>
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Look at how Wal-Mart Stores generated wealth for the Walton family of Christy ($25 billion), Jim ($21 billion), Alice ($21 billion) and Robson ($21 billion). The Walton family's wealth is not a result of ill-gotten gains, but the result of Wal-Mart's revenue, $422 billion in 2010. The blame for this unjust concentration of wealth rests with those hundreds of millions of shoppers worldwide who voluntarily enter Wal-Mart premises and leave dollars, pounds and pesos.</blockquote>
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In other words, millions of people are freely choosing to shop and distribute their wealth as they see fit. This can also be seen when you choose to buy a generic brand over the name brand or when you decide to eat at a chain restaurant or a local restaurant; and by the fact that store owners and managers respond to your purchases by stocking the shelves with the products you desire most. These are all actions and reactions to people’s decisions. Second, there seems to be a misconception of where people get the money to distribute the wealth they have. So where does wealth come from? Economist, Thomas Sowell explains this best,</div>
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Despite a voluminous and often fervent literature on “income distribution,” the cold fact is that most income is not distributed: It is earned. People paying each other for goods and services generate income…[M]ost wealth is not distributed at all. People create it, earn it, save it and spend it. (<a data-mce-href="http://books.google.com/books?id=ISTtFtcIkKAC&printsec=frontcover&dq=the+vision+of+the+anointed&hl=en&sa=X&ei=hgI4UYebBaavygHwl4DgBg&ved=0CDMQ6AEwAA" href="http://books.google.com/books?id=ISTtFtcIkKAC&printsec=frontcover&dq=the+vision+of+the+anointed&hl=en&sa=X&ei=hgI4UYebBaavygHwl4DgBg&ved=0CDMQ6AEwAA">Sowell, The Vision of the Anointed, 1995, pg 211)</a></blockquote>
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It is crucial for one to understand Sowell’s point that most wealth is earned and created by innovation and hard work. With this earned wealth, these people then can choose to spend, save, invest or even give their money away. Ultimately, this is an admirable thing because it demonstrates free people making free decisions based on their own family and unique life situations. It is not some central organization or mystical entity that distributes money - if so, it clearly would be unjust. Moreover, the video’s argument that there must be something inherently wrong since the desired and perceived distribution of wealth is categorically off from the actual wealth distribution numbers, is no real argument at all! This does not make for a cogent argument, especially if a person’s perception is already based on a false understanding of how wealth is created and distributed. <a data-mce-href="http://townhall.com/columnists/walterewilliams/2003/04/23/from_whence_comes_income/page/full/" href="http://townhall.com/columnists/walterewilliams/2003/04/23/from_whence_comes_income/page/full/"> Economist Walter E Williams</a> expounds on these common misconceptions some more,</div>
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I think some of the ignorance and much of the demagoguery stems from the usage of the phrase "income distribution." It might make some people think income is distributed; in other words, there's a dealer of dollars….An alternative vision might be that there's a pile of money intended for all of us. The reason why some are rich and some are poor is that the greedy rich got to the pile first and took their unfair share. Clearly, in either case, justice would require a re-dealing, or redistribution, of the dollars, where the government takes ill-gotten gains of the few and returns them to their rightful owners.</blockquote>
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Williams is right, although many in our culture seem to think they were given the shaft by some mythical dollar dealer or somehow they did not get their fair share as if there was a predestined share they were entitled to receive at birth. Now contrast that to the reality that wealth is created by producing goods and services that are pleasing to “one’s fellow man,” as <a data-mce-href="http://townhall.com/columnists/walterewilliams/2003/04/23/from_whence_comes_income/page/full/" href="http://townhall.com/columnists/walterewilliams/2003/04/23/from_whence_comes_income/page/full/">Williams states</a>. In other words, the only way you will obtain wealth is to earn it from your “fellow man” and to do that you need to produce goods and services that will be of use to them. Thirdly, the video poses the idea that Athletes and CEOs do not produce as much as their employees. As a reference library assistant, I get paid for the services I provide to students for the university. I am paid a wage that is on par with the value the university places on me, and thus is willing to pay me. Furthermore, I work there because I am willing to be compensated at that rate. Again, millions of people do this same process all over the nation voluntarily. This same voluntary process happens for CEOs, athletes and other rich members of our society by getting paid based on how much their employers value them. For example, Derek Jeter the short stop for the New York Yankees is to be paid this year about <a data-mce-href="http://10.254.38.56:8081/cuic/permalink/PermalinkViewer.htmx?viewId=2189F3D61000013968407FD00AFE2638&linkType=dashboard&uuid=b745fe93-389e-4a42-bbaf-86680d47810e" href="http://10.254.38.56:8081/cuic/permalink/PermalinkViewer.htmx?viewId=2189F3D61000013968407FD00AFE2638&linkType=dashboard&uuid=b745fe93-389e-4a42-bbaf-86680d47810e">$24.5 Million.</a> Now to you and me, Jeter may not be worth 24 million dollars nor does he necessarily work as hard as you or I combined. But to the New York Yankees, he is worth every penny. According to <a data-mce-href="http://sports.espn.go.com/new-york/mlb/columns/story?columnist=marchand_andrew&id=5764717" href="http://sports.espn.go.com/new-york/mlb/columns/story?columnist=marchand_andrew&id=5764717">Andrew Marhand of ESPN New York</a>,</div>
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"He [Jeter] is the brand," said St. Louis Blues interim CEO Mike McCarthy, who ran MSG Network when it owned the rights to Yankees' games. From McCarthy's unique position as a top television executive and now as part of an ownership group in St. Louis, the 36-year-old Jeter adds premium value to the Yankees and YES -- both estimated to be worth more than a billion each, maybe much more -- as he likely becomes the first Yankee with 3,000 hits.</blockquote>
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<a data-mce-href="http://10.254.38.56:8081/cuic/permalink/PermalinkViewer.htmx?viewId=2189F3D61000013968407FD00AFE2638&linkType=dashboard&uuid=b745fe93-389e-4a42-bbaf-86680d47810e" href="http://10.254.38.56:8081/cuic/permalink/PermalinkViewer.htmx?viewId=2189F3D61000013968407FD00AFE2638&linkType=dashboard&uuid=b745fe93-389e-4a42-bbaf-86680d47810e">Kurt Badenhausen of Forbs magazine</a> gives us even more perspective:</div>
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During his Yankees career Jeter has made $213 million in salary (with another $43 million still to come) and roughly $100 million in endorsements. Yet his value to the Yankees has been even greater. The value of the Yankees and its related enterprises has increased by nearly $5 billion during Jeter’s career. Yes other stars contributed greatly to the Yankees success, but no one quite like the Captain.</blockquote>
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In other words, Jeter adds more to the team in value than just what he produces out on the field. This is not an unjust distribution of wealth because again it is millions of people like you and I who buy the Jeter memorabilia and watch the Yankee games on TV which adds to ratings – all of these situations are examples of wealth being distributed on account of the voluntary decisions of free individuals and not some scheming system planers. The same goes for CEOs, for it is not society that gets to decide how much the CEO of JPMorgan Chase, University of Phoenix, or any other company gets paid for the job they do. Society does not know the value that these positions is worth to those individual stock holders. In conclusion, we are the ones who choose how to spend our dollar votes. Therefore, the next time you go shop at a store or buy a Derek Jeter Yankee’s jersey, realize that you are distributing your wealth. There is no system that is ideal. The video clip, “<a data-mce-href="http://www.youtube.com/watch?v=QPKKQnijnsM&feature=youtu.be" href="http://www.youtube.com/watch?v=QPKKQnijnsM&feature=youtu.be">Wealth Inequality in America</a>,” is talking about an imaginative system or idea of more equality that does not exist and never will exist. Free markets are not perfect, but compared to all other economic systems there is nothing better. If you wish for more just results, then maybe giving to charity or starting a business and employing people at a wage you believe is fair would be a start. Either way, it is up to the millions of individuals to decide how they will distribute their wealth, because they are the ones who make up the market. Therefore, let’s looks beyond idealism and ignorant perception and seek understanding.<br /><br />This post was originally posted on <a href="http://www.cafeconlecherepublicans.com/inequality-in-america-how-is-wealth-spread/" target="_blank">Café con Leche Republicans blog</a>. </div>
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By Thomas Salazar</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-76280509642303604642013-09-17T12:58:00.000-07:002013-09-17T12:58:19.123-07:00A REVIEW OF SOLOMON'S SONG OF LOVE<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Craig Glickman in his book, <i>Solomon's Song of Love</i>, creates a
commentary that is divided into thematic sections, making the text of Canticles
become more relevant and personal as it leads the reader to an understanding of
biblical love as expressed by Solomon and Shulamith. Glickman breaks down the
song into several sections including pre-wedding night, wedding night and post
wedding night, and he uses practical real life examples in each chapter so that
the reader can see the Word of God come to life. For Glickman, Canticles like all truly
timeless love songs, has a transforming power to give the reader or hearer
"a heightened awareness to the world around us and feeling of joy and
wholeness"....and "oneness."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a>
Song of Songs conveys, "not just what our partners should be like but what
our relationships [should] feel like: the role of emotions, longing, and sexual
attraction; the foundation of friendship, respect, and commitment; the
experience of intimacy, certainty, and forgiveness."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a>
It is with this understanding that
Glickman takes the songs and bases his chapters on the transformational and inspired
love song. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> In
his first chapter "When Love Breaks Through," Glickman explains the
"miracles" of the fact that Solomon was both the author and the main
character within the Song of Songs.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></a>
This is because Solomon would have come into this passionate relationship with
a lot of relational presuppositions and baggage; including, but not limited to the
fact that David had Solomon's mother's husband killed because of an affair he
had with Solomon's mother.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
That along with David's deathbed instructions that charged Solomon with killing
off the enemies of the house of David, prepared Solomon to rule through power
and not in love(1 Kings 2:5-12).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
Moreover, Solomon had many wives and concubines, many whom he may have married
simply because it was standard procedure of their foreign policy to forge "political
alliances."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></a> All of
these would have been factors in why Solomon's passionate and biblical
understanding of both sexual and emotional love was a miracle. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> The
second chapter, "A Night to Remember", is based off Song of Songs
4:1-5:1. Glickman shows how lost and intoxicated Solomon is by his love for
Shulamith. This passage begins with an inclusio that is partitioned by Solomon's
proclamation of Shulamith's beauty (4:1-4:7).
The key word in this section is "blemish" in verse 7 of the
fourth chapter, because the Hebrew word (</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">מ֖וּם</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">) conveys the idea of "inner and
outer flaws."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></a> This is
significant because Solomon is choosing to say here that in his eyes, Shulamith
has no inner or outer flaws. Glickman gives credence to this argument by
showing how Solomon describes Shulamith's body. For example, Solomon compares
her eyes to doves, hair to a flock of goats and teeth to newly shorn sheep. Then
in verse 4, Solomon talks about her character figuratively by comparing her
neck to a tower of David, one upon which mighty men hang their shields. This
not only expresses "stateliness", but the mention of the shields and
the mighty men convey a sense of purity and strength, a cause for respect.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></a>
This section ends on Solomon's wedding night where he finds his rest, his land
of milk and honey in Shulamith - his perfect mate as if God had chosen him and
her to be together like Adam and Eve.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></a>
This is an allusion to paradise (Garden of Eden).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> In
chapter three, "The Birth of Love," Glickman shows how Solomon gave Shulamith
gifts, including the greatest of those gifts - respect (Song 1:1-1:11). Since she
was a laborer in the field she had brown skin. Thus, the men of her day
rejected her, causing her emotional pain. Glickman sees Shulamith's rejection
because of her dark skin as an allusion to the story of Tamar.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></a> Just as people did not see Shulamith for who
she was under her dark skin, neither did Judah see Tamar for who she was when
she seduced him as a prostitute. The difference is that Shulamith did not
"need to pretend to be someone she is not."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></a>
Glickman also shows that Solomon not only wanted to just have physical love for
Shulamith but he wanted to be her friend. Thus, he gave her the endearing title
"my darling companion."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Then
in chapter four, "Hearts with Wings," Glickman talks about how
Solomon and Shulamith gave each other compliments or praise (Song 1:12-2:3). These complements and Solomon's and
Shulamith's mutual praise of each other, help to nurture their relationship.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></a>
Meanwhile, in chapter five, "A Spring Romance," Glickman expounds on
the theme of how love can "transform appearance," which is symbolized
by the spring of new love in Songs of Songs 2:8-13.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></a>
Furthermore, Glickman points out that Solomon desired and therefore sought to
know Shulamith as a "whole person"(Song 2:14).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></a>
Both chapters four and five show a time of nurturing and transformation. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Now
in chapter six, "A Time to Marry," Glickman shows how Solomon and
Shulamith work to protect their marriage. They actively sought to prevent the
foxes of "dishonesty," "selfishness," "impatience,"
and even "reluctance to adjust, apologize or forgive" from embedding
themselves in their union (Song 2:15).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></a>
Glickman explains that this protection is important because it creates an
environment where couples can be vulnerable and open with each other.
Furthermore, the author also makes the point that being able to relate to each
others' vulnerabilities is the "the foundation for a long lasting
relationship"(Song 2:15).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> In
chapter seven, "Pain of Loss," Glickman makes the point that
ingratitude erodes love.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></a>
The scene is set in Song of Songs 5:2-6:1 where Shulamith is tired and shows
"indifference" towards Solomon, but this indifference is soon doffed and
replaced by Shulamith's anxious longing for him.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></a>
Glickman argues that Shulamith realizes she is in a "vulnerable
position" because she realizes she is wrong and needs to apologize but she
is also in a "vulnerable position" because "she can't
control" Solomon's response.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></a>
Meanwhile, in chapter eight, "A Dance with Joy," Glickman gives
Solomon's gracious response. Solomon's response is one that Glickman calls a
"bouquet of praise"(Song 6:4-9). Solomon ends the section in Song of
Songs 6:13 by alluding to a "dance of the two camps" which is clearly
an allusion to <i>Mahanaim </i>where Jacob
and Esau met and made peace with a hug.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span></span></a> <br /> Glickman, in chapter 9,
"Passion and Paradise," directly links the forgiveness of Solomon to
the deeper and ever growing love which is expressed in the Song of Songs 7:1-10.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></a>
This is not just because they are in love with each other's physical beauty,
but because they actually love each other and there is a sense of belonging to
each other - a safe secure intimacy. This then leads to "Freedom and
Delight," chapter 10, which reveals Solomon and Shulamith's sex life.
Glickman makes an interesting observation that "Shulamith was pretending
to be a Goddess" or the "sex symbol" of her day.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Chapter
11, "Devotion and Fire," expresses that one should only let true love
waken when it is ready (Song 8:4-8:7).
Glickman also states that, "True love grows through hardship,"
and that it begins "with mutual delight". The idea is that through
their devotion to each other and their mutual delight, no one - not even the
rivers, can put out the fire of their love (Song 8:6-7).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></a>
Finally, chapter 12 of Glickman's text illustrates how Shulamith and Solomon
find fulfillment. <o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Analysis
<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> First,
Glickman's book has several great appendixes where he has his translation along
with some semi critical notes, along with his understanding for the structure
of the Song of Songs, which he seems to have acquired from David Dorsey's <i>The Literary Structure of the Old Testament</i>.
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Second,
I thought it was a good point for Glickman to convey the fact that Solomon was
alluding, if not comparing, Shulamith to the sex symbols of their day - especially
when he referred to Shulamith as the "</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Lady of the Mandrake</span><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">"(Song 7:13).<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhV5SK7tJs7jDWJWsP4Esx7-Wibm8-Luc-Pn_8qzRE7vXKnL_DdfNm8D-JxvpHGm8HIogm_LoWp1A8eQO1l6f-RJR0DOLaPhk5aSWkC22q62GOBh2A8GjyVbwc7-vKy-11btqDQbtxjMp5i/s1600/478px-Judgement_of_Solomon.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhV5SK7tJs7jDWJWsP4Esx7-Wibm8-Luc-Pn_8qzRE7vXKnL_DdfNm8D-JxvpHGm8HIogm_LoWp1A8eQO1l6f-RJR0DOLaPhk5aSWkC22q62GOBh2A8GjyVbwc7-vKy-11btqDQbtxjMp5i/s1600/478px-Judgement_of_Solomon.jpg" height="400" width="318" /></a><span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> Third,
in the process of arguing for his very applicable understanding of the text, I
think Glickman reads more into Song of Songs 4:8 than what actually is there.
It states (NASB), "Come with me from Lebanon<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></a>,
my bride, may you come with me from Lebanon. Journey down from the summit of
Amana, from the summit of Senir and Hermon, from the dens of lions, from the
mountains of leopards."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></a>
He understands these verses as Solomon pleading with Shulamith to come down
from her mounted perch where she is protecting her anxious/fearful heart.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[30]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"> The
problem I saw with this is that in the previous section Solomon says to
Shulamith, "Like the Tower of David is your neck, made for strength; a
thousand shields hang upon it, all the shields of the mighty men" (Song
4:4, Glickman's translation). These are not terms used to describe a fearful
woman; rather, it describes a majestic and strong woman who demands respect. Ironically,
Glickman noted earlier that these symbols were a form of respectable
boundaries.<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[31]</span></span><!--[endif]--></span></a>Glickman
himself understands this verse in this way. Therefore, his conclusion made of
Songs 4:8, seems to have a flaw in the logic of his interpretation. Moreover,
Glickman understands Solomon to be a man of power. Thus, Solomon marrying a woman
of power is more logical than stating that he married a fearful one. For example, Glickman even states,
"Naturally then, Solomon used marriage and pleasure to serve power."<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[32]</span></span><!--[endif]--></span></a>
Rather, Othmar Keel is more on point by saying that in Songs 4:8, Solomon is
pleading to "compel" Shulamith, "to come down from her godlike
pedestal, a proud request of a proud woman!"<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[33]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0in;">
<span style="font-family: "Garamond","serif";"><span style="font-size: small;"><span style="line-height: 200%;"> However,
Glickman made a cogent argument when he explained the significance of the use
of the Hebrew word for blemish, as it references both an inner and outer flaw.
This Hebrew cultic language brings with it the idea that Solomon saw nothing
wrong outwardly or inwardly in Shulamith, just as God would have seen a pure
priest or sacrifice as holy and acceptable unto Himself. This is why Shulamith
was Solomon's complete and perfect love. In conclusion, Craig Glickman's </span></span><i style="font-size: 12pt; line-height: 200%;">Solomon's Song of Love</i><span style="font-size: small;"><span style="line-height: 200%;"> is an amazing book
that expresses a very pastoral and exegetical explanation of true biblical
aspects of love which were found in Song of Songs. Moreover, I would highly </span><span style="line-height: 32px;">recommend</span><span style="line-height: 200%;"> this book for married couples, and for marriage/young couples Bible studies. </span></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">To buy this book go to <a href="http://www.amazon.com/Solomons-Song-Love-Inspire-Romantic/dp/1582293767" target="_blank">Amazon.com.</a> </span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref1" name="_ftn1" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span><!--[endif]--></span>
Craig Glickman, Solomon's Song of Love: Let the Song of Songs Inspire your own
romantic story (Louisiana: Howard Publishing co., 2004), 7. <o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref2" name="_ftn2" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span><!--[endif]--></span>
Glickman, <i>Solomon's Song of Love</i>, 14.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref3" name="_ftn3" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span><!--[endif]--></span>
Glickman, <i>Solomon's Song of Love</i>, 12.<o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref4" name="_ftn4" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span><!--[endif]--></span>
Glickman, <i>Solomon's Song of Love</i>, 12.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref5" name="_ftn5" title=""></a><span style="font-family: "Garamond","serif";"> </span><span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">
Glickman, <i>Solomon's Song of Love</i>, 12.
<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref6" name="_ftn6" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[6]</span></span><!--[endif]--></span>
Glickman, <i>Solomon's Song of Love</i>, 12.<o:p></o:p></span></div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref7" name="_ftn7" title=""></a><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span><!--[endif]--></span>
Glickman, <i>Solomon's Song of Love</i>, 26,
210. Moreover, the Hebrew word mumo has cultic ramifications, for if a priest
was to have a physical flaw he was to be excluded from "priestly
service"(Lv 21:17-23) and the same went for animal sacrifices(Lv 22:20,
21, 25 Nu 19:2 Dt 15:21; 17:1)...
moreover, the word can be taken figuratively as a " moral
blemish."(Dt 32:5) Francis Brown et
al., Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (electronic ed.;
Oak Harbor, WA: Logos Research Systems, 2000), 548. Keel translates this
passage as "there is not flaw (</span><span style="font-family: "Times New Roman","serif";">מ֖וּם</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">)
in you...the term (</span><span style="font-family: "Times New Roman","serif";">מ֖וּם</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">)
is usually cultic, describing defects in priest or sacrifices.that arouse"
the disapproval of God. Thus Solomon according to Keel is saying there is
nothing about Shulamith that displeases him or that would "make him reject
her and send her away."(Othmar Keel, <i>The
Song of Songs: A continental commentary</i> (Minnesota: Augsburg Fortress
Press, 1994)153.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref8" name="_ftn8" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[8]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 24-25.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn9">
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref9" name="_ftn9" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[9]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 39-37.</span><o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref10" name="_ftn10" title=""></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span>
<span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 32.</span><o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref11" name="_ftn11" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[11]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 46-47.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref12" name="_ftn12" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[12]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 47.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref13" name="_ftn13" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[13]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 51.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn14">
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref14" name="_ftn14" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[14]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 58, 62-63.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref15" name="_ftn15" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[15]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 72-75.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn16">
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref16" name="_ftn16" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[16]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 76.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref17" name="_ftn17" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[17]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 83.</span><o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref18" name="_ftn18" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[18]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 84-85.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref19" name="_ftn19" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[19]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 93-94.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref20" name="_ftn20" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[20]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 94-97.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref21" name="_ftn21" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[21]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 98-104.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn22">
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref22" name="_ftn22" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[22]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 112-114.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn23">
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref23" name="_ftn23" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[23]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 123-124.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref24" name="_ftn24" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[24]</span></span><!--[endif]--></span>
This would have been "Aphrodite, the goddess of love," and also the
"Lady of the Mandrake."</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";"> Glickman, <i>Solomon's Song of Love</i>, 133-134.</span><o:p></o:p></div>
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<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref25" name="_ftn25" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[25]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 145-152.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref26" name="_ftn26" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[26]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 145-152.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref27" name="_ftn27" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[27]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 133-134. Keel
shows more links in the Song of Songs to the war goddess Ishtar (song 4:8;
Keel, <i>The Song of Songs</i>,
154-159). Meanwhile, Fox concludes that
Ishtar "has no place in this song." Michael V. Fox, the Song of Songs
and the Ancient Egyptian Love Songs (Wisconsin: The University of Wisconsin
Press, 1985)157.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref28" name="_ftn28" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[28]</span></span><!--[endif]--></span>
Lebanon in the epoch of Gilgamesh is the "abode of the gods, the throne
sheet of [Ishtar](Keel, The Song of Songs, 155).<o:p></o:p></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref29" name="_ftn29" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[29]</span></span><!--[endif]--></span>Leopards
and lions are in many cases "attributes of female deities....especially to
the warlike Ishtar"(Keel, The Song of Songs, 158). </span><o:p></o:p></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref30" name="_ftn30" title=""></a> <span class="MsoFootnoteReference"><span style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[30]</span></span><!--[endif]--></span></span><span style="font-family: "Garamond","serif";"> </span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman, <i>Solomon's Song of Love</i>, 28.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref31" name="_ftn31" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[31]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 25.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref32" name="_ftn32" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[32]</span></span><!--[endif]--></span>
</span><span style="font-family: "Garamond","serif"; mso-bidi-font-family: "Times New Roman";">Glickman,
<i>Solomon's Song of Love</i>, 12.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/thomas.salazar/Downloads/A%20Review%20of%20Glickman.docx#_ftnref33" name="_ftn33" title=""></a><span style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[33]</span></span><!--[endif]--></span>
Keel, <i>The Song of Songs</i>, 158.</span><o:p></o:p></div>
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<span style="font-family: "Garamond","serif";">________________________________________________</span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: "Times New Roman";">Bibliography<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Brown, Francis et al., Enhanced Brown-Driver-Briggs Hebrew
and English Lexicon. electronic ed.; Oak Harbor, WA: Logos Research Systems,
2000.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Fox, Michael V. <i>The Song of Songs and the Ancient Egyptian
Love Songs</i>. Wisconsin: The University of Wisconsin Press, 1985.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Glickman, Craig. <i>Solomon's
Song of Love: Let the Song of Songs Inspire Your Own Romantic Story</i>. Louisiana:
Howard Publishing co., 2004.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<br /></div>
<div class="MsoFootnoteText">
</div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: -0.5in;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; mso-bidi-font-family: "Times New Roman";">Keel, Othmar. <i>The Song
of Songs: A Continental Commentary</i>. Minnesota: Augsburg Fortress Press,
1994.<o:p></o:p></span></div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-28625295852900925532013-09-14T16:51:00.000-07:002013-09-17T19:34:24.839-07:00ANCIENT LOVE SONGS AND POETRY COMPARED TO SONG OF SONGS<div style="text-align: center;">
<div class="MsoNormal" style="line-height: 200%; margin-bottom: 0.0001pt; text-align: left;">
<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;"> </span><span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> The
Ancient Near East has a wide variety of love poems and songs - ranging from
Sumerian sacred marriage texts, the Song of Songs, the Egyptian love songs, and
the occasional declaration of love/passionate desire of Ugaritic poetry. Not
only does each of these cultures have different styles of poetry, but they also
attach different meanings to words like love and marriage. Moreover, each
culture's love songs served different purposes in their culture. However, although
these literary works encapsulated the norms of their cultures well, none of
these works were quite as profound and passionate as the Hebraic Song of Songs.
Admittedly, the Song of Songs does share some themes of love with similar
literature of the Ancient Near East, yet many of these overlapping themes do
not have the same meaning, usage, or context as other Ancient Near Eastern
cultures. Thus, while there are some
similarities between the Song of Songs and the ancient Egyptian and Sumerian
literature, the Song of Songs is still a separate piece of literary work, with
certain unique attributes that make it unlike any other. <o:p></o:p></span></div>
<div style="text-align: left;">
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">The Purpose of Love Songs in the Ancient
Near East<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> When reading through Egyptian and
Sumerian love poetry and the Song of Songs, one thing becomes quite clear -
they all served quite different functions. The Sumerian love songs were epic<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/e/e1/Dumuzi.gif" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/e/e1/Dumuzi.gif" height="320" width="198" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Dumuzi</td></tr>
</tbody></table>
literature
around the idea of sacred marriage. Moreover, they were not really love songs,
but "Sexual lyric[s]" or "sex poetry."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></a> The
sacred marriage was where gods Dumuzi (Amaushumgalanna)<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></a> and
Inanna (Ishtar<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a>)<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></a> would
perform some cultic ritual through human participants - usually a king and a
priestess. The pair would perform "sexual acts that were supposed to
restore fertility to the sun-scorched earth."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></a> The function
of this sacred marriage by Inanna and Dumuzi or Baal and Anet was to make some
form of sexual bond or love connection. This love connection will directly
affect the fertility of the land and of individuals. Both Egyptian love poetry
and the Song of Songs do not fit this concept of Sumerian love literature. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> The Egyptian songs were secular and
used for "diversions" or for individuals and groups in the form of "entertainment."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></a> While
fertility was an important issue for the Egyptian people, there was no
connection to a sacred marriage ritual fertility cult in Egyptian literature.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></a> Like the Song of Songs, the Egyptian love
songs were based on the relationship and interaction between lovers, rather
than on the topic of gods and their affect on fertility. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: "Garamond","serif"; line-height: 200%;"> The Song of Songs is also a love
song, with no religious overtones relating to the cultic sacred marriage. However,
this has not stopped scholars from trying to link the Song of Songs to these
rituals. One idea that was postulated by Theophile Meek was that the reason why
the Song of Songs was not admitted into the cannon immediately and then
allegorized, was because it was linked to the "Tammuz-Ishtar cult," which
was then unpopular because the prophets created an unfavorable view of the
cult.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></a> He
basically goes through the text looking for words to link to this theory. The
theory is also based on the Hebrew word <i>dod</i>
(</span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; line-height: 200%;">דּוֹד</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Garamond","serif"; line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>), which is translated throughout the song
as "my beloved." Meek argues that the word <i>dod</i> is not properly translated as "my beloved," but that
this is a name of a god, which can be "variously rendered Dod, Dad, dodo,
Dadu, and ...Addu or Adad, the Palestinian counterpart of Tammuz."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></a> He would
interpret these passages then as "my Dod" and that is similar to
"my Damu" or "My Tammuz."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></a> Furthermore,
Meek interprets metaphorical language as literal. For example, he understands
Song of Songs 4:8 to be the bride literally living in the mountains, or being
from the mountains, rather than understanding it as the author comparing his
beloved to the sex symbol of the day.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></a> The inherent
flaw of Meek's arguments is that he is looking for parallels<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></a> in the
love and passions found in the sacred marriage text. This is very possible,
because it is in the very nature of the literature to convey themes like love,
passion desire, gardens, praise for the lover and so on. At the end of the day
the "song never alludes to myth or ritual."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></a><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> In general, the Song of Song seems
to also be a secular song, like the love songs of the Egyptian. However, the
song is a part of the inspired Word of God and is categorized in the wisdom
literature. It should be translated literally within it historical context. Thus, the Song of Songs is probably best
understood to be an “instruction on and celebration of [the] physical nature of
human beings…extol[ling] the God-ordained goodness and virtue of sexual love between
man and woman united in matrimony.”<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></a> Moreover,
the Song of Songs is a biblical explanation of what biblical love can and
should be like, and that it is indeed biblical to enjoy both physical and
emotional intimacy with one's husband/wife in marriage. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-size: large;"><br /></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">The Thematic Similarity of Longing<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> In the Ancient Near East as in any
other time period in history, there are passions and emotions that embody
universal aspects of humanity. Love songs are perfect case studies for these
specific universal emotional aspects like passion, longing and desire. Yet, just
because these themes overlap does not mean that they must be conveying the same
cultural, religious or even cultic understanding contained in the text. Rather,
these songs, by their very genre, convey human nature; specifically, the aspect
of love, which is an emotion which would be understood by today's readers just
as much as readers of the past. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> They all have songs of desire or longing.
For instance, in one of the Egyptian
love songs, there is a boy who wishes he was a specific girl's door keeper so
that he could be closer to her. He also wishes to get her angry so that he can
hear her voice. It states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: large;">(A)The mansion of (my)
sister: her entry is in the middle of her house, her double-doors are open, her
latch-blot drawn back, and (my sister incensed! (B) If only I were appointed
door keeper, I'd get her angry at me! Then i'd hear her voice when she was
incensed--(as) a child in fear of her!<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></a> (P
Harris 500, group A: No 7)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> Then there is an Egyptian love song
of a girl who misses her love and longs for him - so much that she even goes to
seek him out, possibly because she is afraid she has lost him to another woman.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></a> It
states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: large;">(A) My heart thought of
your love, while (only) half my side-locks were done up. (B) I have come
hastily to seek you, the back of my hairdo [loose]. (C) My cloths and my
tresses have been ready all the while.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></a> (P.
Harris 500, group B: No 16)<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> Out of the Sumerian love songs that
were found, there seems to be only one where the main actor of the literary
piece genuinely is missing or longing for a lover. This proves to be rare,
since Sumerian love songs are based off cultic fertility rituals and that
leaves little room to depict passionate longing. In the song "Oh That I Might
Know the Way to my Beloved (DI R)" there are three fragmentary sources.
Source A states, <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: large;">Oh that I might know
the way of the bridegroom, my milk, my cream! Oh that I might know the way to
my Amausum, my milk, my cream! Oh that I might know the way to Amausumgalanna,
my milk, my cream! O that I might know the way to the rushes, to my milk, my
milk! Oh that I might know the way to the poplar, the cool place, (to) my milk
<my cream="">! Oh that I might know the way to the inus-plant, the purifying
plant, (to) my milk <my cream="">! Oh that I might know the way to the
meadow, the freezing place, (to) my milk <my cream="">! Oh that I might know
the way to the pure sheepfold, my bridegroom's Sheepfold! Oh that I might know
the way to the pure sheepfold, my Dumuzi's sheepfold!<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></a>(Lines
20-28)<o:p></o:p></my></my></my></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">This
passage is about Inanna longing for her bridegroom who is portrayed as the
farmer and sheepherder. The problem is that the groom is missing, which is
depicted in section b of this fragment of text. This portion of text alludes
that the groom was handed over to the "evil ones", which might
indicate a reference to the underworld. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/thumb/d/df/Baal_Ugarit_Louvre_AO17330.jpg/313px-Baal_Ugarit_Louvre_AO17330.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/thumb/d/df/Baal_Ugarit_Louvre_AO17330.jpg/313px-Baal_Ugarit_Louvre_AO17330.jpg" height="400" width="207" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Baal-Ugaritic God</td></tr>
</tbody></table>
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> This also could be a parallel to the
mythological love presented in the Baal Cycle where Baal's love, Anat, longs
for him after he dies and goes to the underworld. For example, this mythological
poem shows the longing of the goddess Anat, who like the girl above, is seeking
out her love. However, in this case, Baal has not left Anat, but he has descended
into the underworld. In the Baal Cycle Anat<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></a> states,<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: "Garamond","serif"; font-size: large;">[A day, two days] pass,
and [Maiden Anat] seeks him. Like the heart of the c[ow] for her calf, like the
heart of the ew[e] for her lamb, so is the heart of an[at] for Baal. She grabs Mo[t]
by the hem of his garment, she seizes [him] by the edge of his cloak. she
raises her voice and [cri]es: "You, O Mot, give up my brother, "...A day,
two day pass from days to months Maiden Anat seeks him. Like the heart of a cow
for her calf, like the heart of the ewe for her lamb, so is the heart of Anat
for Baal. She seizes Divine Mot, with a sword and splits him, with a sieve she
winnows him. With fire she burns him, with millstones she grinds him, in a
field she sows him. The birds eat his flesh, fowl devour his parts, flesh to
flesh cries out. <a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">This
passage seeks to depict the goddess Anat, longing for her love, <table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/5/50/Anat_(Anath).png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/5/50/Anat_(Anath).png" height="320" width="189" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Anet-Ugaritic goddes</td></tr>
</tbody></table>
although the
passion shown is monotonous. It is not as obvious until you see how she reacts
to the loss of her love Baal to Mot<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></a> in the
underworld. Anat in response to her loss, seizes Mot and splits him in half and
burns him, and feeds him to the birds, because of her longing love for Baal
that is not satisfied because he is gone. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: "Garamond","serif"; line-height: 200%;"> Song of Songs 3:1-2 also depicts this
powerful emotion of longing. Moreover, Othmar Keel seems to think that this
passage directly parallels with the Ball cycle text above, and that this
particular song was originally written to a goddess and modified. Song of Songs
3:1-2(ESV) states, "<span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">On my bed</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">by night I sought</span></span><span class="apple-converted-space"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"> </span></span><span class="text"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">him whom my soul loves; I
sought him, but found him not.<b><sup> </sup></b>I will rise now and go
about the city,</span></span></span><span class="indent-1-breaks"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;"> </span></span><span class="text"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;">in</span></span><span class="apple-converted-space"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;"> </span></span><span class="text"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;">the streets and in the squares; I will seek</span></span><span class="apple-converted-space"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;"> </span></span><span class="text"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;">him whom my soul loves. I sought him, but found
him not." As in the previous songs, this passage also shows a passion a
longing desire that the players in these works have towards the ones they
loved. Furthermore, even though Keel compares Song of Song 3:1 specifically to
the goddess Anet, when looking at the greater context, it is doubtful that this
conclusion can be made from so few lines. Fox, on the other hand, compares this passage
to the Egyptian Text P. Harris 500 group B: No13 section c, which states,
"For are you not health and life (itself)? The approach [of your face will
give (me)]joy for your health, (for) my heart seeks you."</span></span><a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; color: black; font-family: "Garamond","serif"; line-height: 200%;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a><span class="text"><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;"> The key here is that her heart misses her beloved
so much that she is sick without him. This concept of being sick in love also
parallels Song of Songs 5:8. </span></span><span style="font-family: "Garamond","serif"; line-height: 200%;"><o:p></o:p></span></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">Differences Among Ancient Near East Love
Songs <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: "Garamond","serif"; line-height: 200%;"> The first major difference was their
understanding of love, as the Sumerians and Akkadians had a sense that love could
be directed towards anything; thus, love can be directed at people, things,
places, animals and even abstract nouns.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></a> For
instance, "Ishtar is said to have had an affair with her horse and Sin was
in love with his cow."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></a> Meanwhile,
the Hebrew word for love (</span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; line-height: 200%;">אַהֲבָה</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Garamond","serif"; line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>)
is used to refer to humans or a love between a man and a woman, and to refer to
Yahweh's love for his people.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></a>
Westenholz also makes an interesting point that the Hebrew concept of love was
one that is "limited to children, spouses, and God, while parents are to
be 'honored' rather than loved."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></a>
Meanwhile, the Egyptian view of love was "an emotion that is generally
expressed" quite hierarchically - from the top down, where people were to
be in reverential awe or respect for those over them - whether it be gods or
kings.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></a> <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> Second, there is a difference in
several key futures of these love songs. For instance, in the Sumerian text
there is a song titled the "The Lovers' Quarrel (DI I)" where Inanna
is fighting with her groom - basically belittling him because of his inferior
lineage.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></a>
This theme is not found in either the Song of Songs or in Egyptian love poetry.
This clearly contradicts the Song especially when compared to Song of Songs
6:3ab which states, “I am my beloveds and my beloved is mine.” This passage
conveys a sense of humility and mutual love given by both parties. <br />
Moreover, the Sumerian love
songs tended to be centered almost entirely on something to do with fertility -
whether it is preparing for harvest, or preparing a bed for sex, or sex, itself.
Egyptian literature does not fit thematically with the context of the cultic
practices of the Inanna-Dumuzi cult. Nor does the Song of Songs convey the
concepts found within Inanna-Dumuzi cultic practices, whether one understands
the Song as an anthology or a unity. While Solomon is a king, there is no proof
that Shulamith is a priestess. Rather, Shulamith was instead some princess from
some nomadic people. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> Furthermore, the Egyptian love songs
also have several problematic themes. One of the clearest examples of this is
the "love trap" theme.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></a> It is
in essence a theme where a girl ensnares her lover. This concept can also be
seen in the Sumerian love song, "Love by the light of the moon (DI
H)," where not only does the maiden gets seduced, but her lover then
teaches her to lie to her mother.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span></a> This
theme is clearly not found within the text of Song of Songs. In fact, just as
there is no cultic theme in the Song of Songs, Egyptian love poetry does not have
cultic themes either. According to Hector Patmore, "Two of the most
prominent themes of canticles, the seeking of the beloved...and the invitation
of the one lover to another to come away....are entirely absent in the Egyptian
corpus."<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;"> Another clearly noticeable difference
is that the word "brother" is never used in reference to the male
lover in the Song of Songs. On the other hand, "brother", is used
many times in both Egyptian and Sumerian love literature in reference to male
lovers and all three use the word, "sister" to refer to female
lovers. Furthermore, Egyptian love poetry only consists of monologues; there are
no examples of dialogue at all in the poetry.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 200%;">Conclusion<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-size: large;"><span style="font-family: "Garamond","serif"; line-height: 200%;"> In conclusion, the Song of Songs is a
unique and individual love song that has incorporated many foreign elements
into it. This can be seen by the sheer number of foreign concepts that are not
even present in the ancient Sumerian or Egyptian songs, and by the manner in
which the Song incorporates facets of all three cultures within its text. An
example of this can be seen in Song of Songs 4:9 where the Hebrew word <i>mumo</i> (</span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; line-height: 200%;">מוּם</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Garamond","serif"; line-height: 200%;"><span dir="LTR"></span><span dir="LTR"></span>)
meaning blemish is used, which brings with it Jewish cultic ramifications. The
word deals with both inner and outer purity. For example, if a priest was to
have a physical flaw, he was to be excluded from "priestly
service"(Lv 21:17-23) and the same went for animal sacrifices (Lv 22:20,
21, 25 Nu 19:2 Dt 15:21; 17:1).<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span><!--[endif]--></span></a>
Furthermore, the word can be taken figuratively to mean a "moral
blemish."(Dt 32:5).<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span><!--[endif]--></span></a> The Song
also incorporates aspects of Sumerian love poetry. For instance, when Solomon
in Song of Songs is asking Shulamith to come down from the mountains which are
in Lebanon, this is a reference to Ishtar's throne or home, which is referenced
in the Epic of Gilgamesh.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[35]</span></span><!--[endif]--></span></a>Moreover,
Solomon gives reference to leopards and lions and both are related to Inanna/Ishtar.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[36]</span></span><!--[endif]--></span></a> In fact,
in the Sumerian love song, "She Painted Her Eyes with Kohl (DI E1)," Ishtar
is actually riding a lion.<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[37]</span></span><!--[endif]--></span></a> <o:p></o:p></span></span><br />
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> In
the end, the Song of Songs is a perfect example of how Solomon utilized his
knowledge of the cultural realities of his day. Solomon's incorporation of
these realities into the Song shows the expansion of thought and understanding
that went beyond the basic concepts found in both the Egyptian loves songs and
the Sumerian sacred marriage text. Therefore, because of this incorporation and
loosely fit unity strung together with dialogue, this makes the Song of Songs
the most unique and distinct masterpiece of Ancient Near Eastern love
literature. </span><span style="font-size: small;"><o:p></o:p></span></span></div>
</div>
<span style="font-family: "Garamond","serif"; font-size: large; line-height: 115%;"> </span></div>
<div style="text-align: left;">
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref1" name="_ftn1" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[1]</span></span><!--[endif]--></span>Gonzalo
Rubio, "Inanna and Dumuzi: a Sumerian Love Story," JAOS 121,
2(2001):268. <o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref2" name="_ftn2" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[2]</span></span><!--[endif]--></span>
Inanna originally was the goddess of date storehouses and she would then marry
Amaushumgalanna, the god of date harvesters, hence why Inanna is considered the
"goddess of storehouses";
Dumuzi was the god of the shepherds, eventually both Dumuzi and
Amaushumgalanna became interchangeable names. Also combined the "divine
pair Dumuzi-Inanna." becomes the "goddess of rain."</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">Yis</span><span lang="X-NONE" style="font-family: "Times New Roman","serif";">̣</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">h</span><span lang="X-NONE" style="font-family: "Times New Roman","serif";">̣</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">a</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">q </span><span lang="X-NONE" style="font-family: "Garamond","serif";">Sefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">,
<i>Love Songs in Sumerian Literature:
Critical Edition of the Dumuzi-Inanna Songs</i>.( Ramat Gan: Bar-Ilan Univ.
Press, 1998)80.</span><span lang="X-NONE" style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref3" name="_ftn3" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[3]</span></span><!--[endif]--></span>
Ishtar is inanna's Akkadian Counterpart, Joan Goodinck Westenholz, "Love
Lyrics from the Ancient Near East," in <i>Civilizations
of the Ancient Near East</i> vol 2. (ed. J. Sasson; Peabody, Mass: Hendrickson,
2000)2471.<o:p></o:p></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref4" name="_ftn4" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[4]</span></span><!--[endif]--></span>
Inanna's original name was "queen of the date clusters" and later
"Queen of heaven"( Ṣefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif";">, <i>Love Songs</i>, 79-80, or "lady of Heaven'(nin.an.ak)"/"'Lady
of the date Clusters'(nin.ana.ak)" Abusch, "Ishtar," <i>DDD</i>,(Liden: Brill, 1998)452. Overall, Inanna/Ishtar is basically a
goddess of love, war, sex, fertility, passion and anger. Julye M. Bidmead, "Ishtar", in <i>Eerdmans Dictionary of the Bible</i> ( ed.
David Noel Freedman et al.; Michigan: W.B. Eerdmans, 2000), 654.<o:p></o:p></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref5" name="_ftn5" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[5]</span></span><!--[endif]--></span>
Michael V. Fox, <i>The Song of Songs and the
Ancient Egyptian Love Songs</i> (Wisconsin: The University of Wisconsin Press,
1985) 244.<o:p></o:p></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref6" name="_ftn6" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[6]</span></span><!--[endif]--></span> Fox, <i>Ancient Egyptian Love Songs,</i> 244.<o:p></o:p></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref7" name="_ftn7" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[7]</span></span><!--[endif]--></span> Fox, <i>Ancient Egyptian Love Songs,</i> 239-240.<o:p></o:p></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref8" name="_ftn8" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[8]</span></span><!--[endif]--></span>
Theophile James Meek, "Canticles and the Tammuz Cult," AJSL
39,9(1922):2-3.<o:p></o:p></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref9" name="_ftn9" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[9]</span></span><!--[endif]--></span> Meek,
"Canticles," 4-5.</span><span lang="X-NONE"> <o:p></o:p></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref10" name="_ftn10" title=""></a><span lang="X-NONE"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Calibri","sans-serif"; line-height: 115%;">[10]</span></span><!--[endif]--></span></span><span lang="X-NONE" style="font-family: "Garamond","serif";">Meek, "Canticles,"
5.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref11" name="_ftn11" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[11]</span></span><!--[endif]--></span>
Meek, "Canticles," 7.<o:p></o:p></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref12" name="_ftn12" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[12]</span></span><!--[endif]--></span>Others
who argue for parallels that link the Song of Songs to Ugaretic text would be,
Jerrold S. Copper, who links Song of Songs 5:10-16 with, "the 'second
sign' of the 'Message of Ludingira," and Song of Songs 4:12-15 with
"the 'third sign,' of the "Message of Ludingira." Jerrold S.
Cooper, "New Cuneiform Parallels to the Song of Songs," JBL 90,
2(1971)157-162. The problem with
these comparisons is that again the comparison is scant; you are taking a song
that is not meant to be an epic/mythological and comparing it to a mythological
figure. 2. Again just because a passage mentions mountains, gold, ivory and so
on does not mean that they </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">are </span><span lang="X-NONE" style="font-family: "Garamond","serif";">intrinsically
linked.<br />
Then there is Loren Fisher
and Brent Knutson who builds off Meek's arguments. They argued that, Text 603
(rs 24.245) is supposedly one love song mixed in with other liturgical/magical
text. The </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">gist</span><span lang="X-NONE" style="font-family: "Garamond","serif";"> of
the argument is that there is possibly a physical depiction of Baal that uses
key words like head(2), eyes, leg, mouth, and the beloved. It is because of
these key words found on this Ugarit fragment that Fisher and Knutson find
Baal's enthronement love song</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;"> possibly </span><span lang="X-NONE" style="font-family: "Garamond","serif";"> parallel to Song of
Songs 5:10-16. This leads to the idea that the Song of Songs was inspired by an
ancient sacred marriage text. Loren R. Fisher & F. Brent Knutson, "An
Enthronement Ritual at Ugarit," <i>JNES</i>
28, 3 (1969):157-167. The problem with
Fisher and Knutson's argument is that 1</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">:</span><span style="font-family: "Garamond","serif";"> </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">t</span><span lang="X-NONE" style="font-family: "Garamond","serif";">his is a love song to Baal
supposedly given by Anet, who celebrates her love for </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">Ba</span><span lang="X-NONE" style="font-family: "Garamond","serif";">al with a cannibalistic
feast after slaughtering people before cleaning up and then playing love music
in passionate desire for Baal. Simon B. Parker,"The Baal Cycle," in <i>Ugaritic Narrative Poetry</i>, (trnas. M. S.
Smith vol 9 in the SBL Writings from the Ancient World Series; Georgia:
Scholars Press, 1997 )107-109. The fact
is many of th</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">e</span><span lang="X-NONE" style="font-family: "Garamond","serif";">s</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">e</span><span lang="X-NONE" style="font-family: "Garamond","serif";"> text have parallels th</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">at</span><span lang="X-NONE" style="font-family: "Garamond","serif";"> were probably imported into
Israel and possibly influenced the imagery in the </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">S</span><span lang="X-NONE" style="font-family: "Garamond","serif";">ong that said, the themes in
the Ugaritic text and Sumerian text predominantly are dealing with fertility
cults or the mythological love between </span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">g</span><span lang="X-NONE" style="font-family: "Garamond","serif";">ods.
Neither of these two major themes of Sumerian poetry is found in the text of
Song of Songs beyond metaphorical language and that is within the context of a
love song between two lovers</span><span style="font-family: "Garamond","serif"; mso-ansi-language: EN-US;">,</span><span lang="X-NONE" style="font-family: "Garamond","serif";">
no more. <o:p></o:p></span></div>
</div>
<div id="ftn13">
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<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref13" name="_ftn13" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[13]</span></span><!--[endif]--></span> Fox,
<i>Ancient Egyptian Love Songs,</i> 242.<o:p></o:p></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref14" name="_ftn14" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[14]</span></span><!--[endif]--></span>Andrew
Hill & John Walton, <i>A survey of the
Old Testament</i>, (Michigan:Zondervan, 2009):475.<o:p></o:p></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref15" name="_ftn15" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[15]</span></span><!--[endif]--></span> Fox,
<i>Ancient Egyptian Love Songs,</i> 14.<o:p></o:p></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref16" name="_ftn16" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[16]</span></span><!--[endif]--></span> Fox,
<i>Ancient Egyptian Love Songs,</i> 25.<o:p></o:p></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref17" name="_ftn17" title=""></a><span lang="X-NONE"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Calibri","sans-serif"; line-height: 115%;">[17]</span></span><!--[endif]--></span>
</span><span lang="X-NONE" style="font-family: "Garamond","serif";">Fox, <i>Ancient Egyptian Love Songs,</i> 25.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref18" name="_ftn18" title=""></a><span lang="X-NONE"> </span><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[18]</span></span><!--[endif]--></span></span><span lang="X-NONE" style="font-family: "Garamond","serif";"> Ṣefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif";">, <i>Love Songs</i>, 239.<o:p></o:p></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref19" name="_ftn19" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[19]</span></span><!--[endif]--></span> Anet
is a Warrior Goddess, "Daughter of El", and sister/lover of Baal
(Parker, "Glosary," in <i>Ugaritic
Narrative Poetry</i>, 246.)<o:p></o:p></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref20" name="_ftn20" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[20]</span></span><!--[endif]--></span>
Parker,"The Baal Cycle," in <i>Ugaritic
Narrative Poetry</i>, 155-156.<o:p></o:p></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref21" name="_ftn21" title=""></a><span lang="X-NONE"> </span><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Garamond","serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[21]</span></span><!--[endif]--></span></span><span lang="X-NONE" style="font-family: "Garamond","serif";"> Mott is the "god of
death and the underworld," and is the enemy of Baal. (Parker,
"Glosary," in <i>Ugaritic
Narrative Poetry</i>, 250.)</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref22" name="_ftn22" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[22]</span></span><!--[endif]--></span> Fox,
<i>Ancient Egyptian Love Songs,</i> 22.<o:p></o:p></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref23" name="_ftn23" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[23]</span></span><!--[endif]--></span>
Westenholz, "Love Lyrics from Ancient Near East", in Sasson, <i>Civilizations</i>, 2471.<o:p></o:p></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref24" name="_ftn24" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[24]</span></span><!--[endif]--></span>
Westenholz, "Love Lyrics from Ancient Near East", in Sasson, <i>Civilizations</i>, 2471.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref25" name="_ftn25" title=""></a><span lang="X-NONE"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Calibri","sans-serif"; line-height: 115%;">[25]</span></span><!--[endif]--></span>
</span><span lang="X-NONE" style="font-family: "Garamond","serif";">Francis Brown
et al.,"</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; mso-ascii-font-family: Garamond; mso-bidi-language: HE; mso-hansi-font-family: Garamond;"><span dir="RTL"></span> אַהֲבָה</span><span dir="LTR"></span><span lang="X-NONE" style="font-family: "Garamond","serif";"><span dir="LTR"></span>" , <i>BDB</i>
(electronic ed.; Oak Harbor, WA: Logos Research Systems, 2000), 13.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref26" name="_ftn26" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[26]</span></span><!--[endif]--></span>
Westenholz, "Love Lyrics from Ancient Near East", in Sasson, <i>Civilizations</i>, 2472.<o:p></o:p></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref27" name="_ftn27" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[27]</span></span><!--[endif]--></span>
Westenholz, "Love Lyrics from Ancient Near East", in Sasson, <i>Civilizations</i>, 2472.<o:p></o:p></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref28" name="_ftn28" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[28]</span></span><!--[endif]--></span>
Ṣefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif";">, <i>Love Songs</i>, 197,201.<o:p></o:p></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref29" name="_ftn29" title=""></a><span lang="X-NONE"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Calibri","sans-serif"; line-height: 115%;">[29]</span></span><!--[endif]--></span>
</span><span lang="X-NONE" style="font-family: "Garamond","serif";">Fox, <i>Ancient Egyptian Love Songs,</i> 289-290.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref30" name="_ftn30" title=""></a><span lang="X-NONE"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="font-family: "Calibri","sans-serif"; line-height: 115%;">[30]</span></span><!--[endif]--></span>
</span><span lang="X-NONE" style="font-family: "Garamond","serif";">Ṣefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif";">, <i>Love Songs</i>, 185-193.</span><span lang="X-NONE"><o:p></o:p></span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref31" name="_ftn31" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[31]</span></span><!--[endif]--></span>
Hector Patmore, "'The Plain and Literal Sense': On Contemporary
Assumptions about the Song of Songs," VT 56, 2 (2006), 240. <o:p></o:p></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref32" name="_ftn32" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[32]</span></span><!--[endif]--></span>
Patmore, "The Plain and Literal Sense," 240; and: Michael Fox,
"Love Passion, and Perception in Israelite and Egyptian Love Poetry,"
JBL 102, 2 (1983).220.<o:p></o:p></span></div>
</div>
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Francis Brown et al.,"</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; mso-ascii-font-family: Garamond; mso-bidi-language: HE; mso-hansi-font-family: Garamond;"><span dir="RTL"></span> מוּם</span><span dir="LTR"></span><span lang="X-NONE" style="font-family: "Garamond","serif";"><span dir="LTR"></span> "
, <i>BDB</i>, 548.<o:p></o:p></span></div>
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<a href="file:///E:/Ancient%20Love%20songs%20and%20poetry%20compared%20to%20Song%20of%20Songs%20(Edited%20Version)%20Final!.xml#_ftnref34" name="_ftn34" title=""></a><span lang="X-NONE" style="font-family: "Garamond","serif";"> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span lang="X-NONE" style="line-height: 115%;">[34]</span></span><!--[endif]--></span>
Francis Brown et al.,"</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: "SBL Hebrew"; mso-ascii-font-family: Garamond; mso-bidi-language: HE; mso-hansi-font-family: Garamond;"><span dir="RTL"></span> מוּם</span><span dir="LTR"></span><span lang="X-NONE" style="font-family: "Garamond","serif";"><span dir="LTR"></span> "
, <i>BDB</i>, 548.<o:p></o:p></span></div>
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Othmar Keel, <i>The Song of Songs: A
continental commentary</i> (Minnesota: Augsburg Fortress Press, 1994)155.<o:p></o:p></span></div>
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The Song of Songs, 158. <o:p></o:p></span></div>
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Sefa</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̄</span><span lang="X-NONE" style="font-family: "Garamond","serif"; mso-bidi-font-family: Garamond;">ti</span><span lang="X-NONE" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Garamond;">̂</span><span lang="X-NONE" style="font-family: "Garamond","serif";">, <i>Love Songs</i> ,313,316.<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%; text-indent: -0.5in;">Abusch,
T. "Ishtar," Pages 452-56. </span><i style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%; text-indent: -0.5in;">Dictionary
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J. M. "Ishtar", Pages 654 in <i>Eerdmans
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Cooper,
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the Song of Songs," <i>Journal of
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L. and Knutson, L. "An Enthronement Ritual at Ugarit," <i>Journal of Near Eastern Studies</i>, 28, 3
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M. <i>The Song of Songs and the Ancient
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M. "Love Passion, and Perception in Israelite and Egyptian Love
Poetry," <i>Journal of Biblical
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H. "'The Plain and Literal Sense': On Contemporary Assumptions about the
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56, 2 (2006), 239-250.<o:p></o:p></span></div>
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H. and Walton, J. <i>A survey of the Old
Testament</i>, Michigan: Zondervan, 2009.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Meek,
T. J. "Canticles and the Tammuz Cult," <i>The American Journal of Semitic Languages and Literature </i>39,9(1922):1-14.<o:p></o:p></span></div>
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S. B. ed. "The Baal Cycle," Pages 87-176 in <i>Ugaritic Narrative Poetry</i>, Translated by M. S. Smith vol 9 in the
SBL Writings from the Ancient World Series; Georgia: Scholars Press, 1997.<o:p></o:p></span></div>
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<span style="font-family: "Garamond","serif"; font-size: 12.0pt; line-height: 200%;">Rubio,
G. "Inanna and Dumuzi: a Sumerian Love Story," <i>Journal of the American Oriental Society</i> 121, 2(2001):268-74.<o:p></o:p></span></div>
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Y. <i>Love Songs in Sumerian Literature:
Critical Edition of the Dumuzi-Inanna Songs</i>. Ramat Gan: Bar-Ilan Univ.
Press, 1998.<o:p></o:p></span></div>
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J. Sasson ed; Peabody, Mass: Hendrickson, 2000.<o:p></o:p></span></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com2tag:blogger.com,1999:blog-8123074313746874514.post-22229213130481369192013-05-10T20:57:00.000-07:002013-05-11T04:08:13.552-07:00Freer Labor: A Biblical Concept for Immigrant Labor<br />
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Freer Labor: A Biblical Concept for
Immigrant Labor<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn1" name="_ftnref1" title="">[1]</a></span></span><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn1" name="_ftnref1" title=""><!--[endif]--></a></span><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">At first glance when
reading through the Bible, one would think that the Bible does not directly
address the concept of free labor - the concept that immigrants should legally
be allowed to travel and be employed without any overly encumbering
restrictions. However, if one takes a closer look, one will notice several key
biblical principles that can support the idea behind a biblical policy for
immigrant labor. Moreover, economic data also reveals that there is also a net
benefit that is achieved from immigrant labor. In Romans 13, Paul is clear that
God gave the sword to the government to punish those who do evil and God
expects the government to reward good behavior. The United States government
does much good and it gets many things right. Yet, one of its grave
shortcomings has to do with the issue of immigration. The current immigration system
in the US can even be considered unjust due to three inherent flaws: (1) its
regulations infringe on the Christian individual/business owners’ rights to be
able to carry out God’s command to be hospitable towards immigrants, (2) its regulations
are unrealistic towards immigrant laborers and employers, (3) and its
regulations go against God’s command to do good for the nation’s people.<br /><br /><o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif; line-height: 200%;">First, the scripture makes
it clear that God expected His people to be hospitable towards immigrants. <span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">The Hebrew word used to refer to resident
aliens or immigrants in the Old Testament is </span></span><span dir="RTL" lang="HE" style="font-family: 'SBL Hebrew'; line-height: 200%;">גֵּר</span><span dir="LTR"></span><span style="background-color: white; font-family: Garamond, serif; line-height: 200%;"><span dir="LTR"></span> (<i>gēr</i>). This term is
used to refer to both Israel and any other people group residing in a foreign land
(Ex 23:21). In a sense <i>gēr</i> is
referring to an individual’s status or position in the foreign nation.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; line-height: 115%;">[2]</span></span><!--[endif]--></span></a></span><span style="font-family: Garamond, serif; line-height: 200%;"> The scriptures also makes mention of the verb </span><span dir="RTL" lang="HE" style="font-family: 'SBL Hebrew'; line-height: 200%;">גּוּר</span><span dir="LTR"></span><span style="font-family: Garamond, serif; line-height: 200%;"><span dir="LTR"></span> (<i>gur</i>), which means to “reside [as an alien].”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a> According
to Rousas Rushdoony, the biblical laws dealing with hospitality towards aliens both
“permanent and temporary” are dealing with those who resided in the land and
not those foreigners who were just passing through.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></a> This
concept of hospitality was a personal, individual, or familial decision to take
care of the immigrant.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn5" name="_ftnref5" title="">[5]</a></span></span><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn5" name="_ftnref5" title=""><!--[endif]--></a></span> <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">God called his chosen
people to treat the resident immigrant justly. In fact, the Old Testament is
very specific in requiring the people of God to treat the immigrant as a
protected class (Ex 20:10, 23:12; Lev 16:29). This is most clearly shown in
Exodus 22:21 which states, “<span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">You
shall not wrong a stranger or oppress him, for you were strangers in the land
of Egypt,” and Deuteronomy 27:19, “‘Cursed is he who distorts the justice due
an alien, orphan, and widow.’ And all the people shall say, ‘Amen.’”
(NASB) In the book of Exodus, God reminds the nation of Israel that they were
once resident aliens in Egypt. One can therefore infer that the reason God
willed for them to remember this, was so they would make it a point to treat
the immigrants in their land as they would have wished to be treated in Egypt. <o:p></o:p></span></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">God also had expectations
of how the nation of Israel was to treat foreign laborers, in matters such as being
given the right to glean for food and to be employed as residents if taken in
by a family to work on their residence. Daniel Carrol states, <br /><br /><span style="background-color: white; background-position: initial initial; background-repeat: initial initial;"><o:p></o:p></span></span></span></div>
<blockquote class="tr_bq">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Without land and kin, many sojourners would be dependent on
Israelites for work, provisions and protection. They could be day laborers
(Deut. 24:14), and the Old Testament mentions that they were conscripted to do
the labor in building the temple (1 Chron. 22:2; 2 Chron. 2:17-18). <a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></a></span></span></blockquote>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> <o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In other words, God expected his people to
treat the immigrant labor justly. Bernhard Asen even further bolsters this
point by stating that Israel was not just to treat the <i>g<span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">ē</span>r</i> as a
protected class, but the people of Israel were to also incorporate or include
them into their society. Asen States, “in addition to protection, <i>inclusion</i> of the <i>g<span style="background-color: white; background-position: initial initial; background-repeat: initial initial;">ē</span>r</i> into the
community to share privileges also is seen as important.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></a> This incorporation according to Christopher
Wright included the “feast of weeks and booths,” and a resident alien who
happened to be a hired laborer could also be included at Passover.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></a>
Write argues the eligibility was based on the fact that they would have been
included within an Israelite family with whom they were residing.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></a>
Therefore, the people of God in the Old Testament were to be hospitable toward
the resident alien and include and protect them as a class, just as they would
have wanted to have been treated when they were in slaves in the land of Egypt.
<br /><br /><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">This concept is even
more important if one looks at the teaching of Jesus. As he stated in Luke
6:31, “Treat others the same way you want them to treat you.” Thus, just as Christians would want people
from other nations to give them help and employment, so that they could take
care of their families, so then should Christians help out those immigrants who
wish to labor for their families. However, this has proven problematic in the
United States since there are unrealistic worker visa programs that make it
almost impossible for Christian business owners to be able to be hospitable and
have the opportunity to hire immigrant laborers who are in need. The current federal
caps on immigrant labor incentivize many immigrants to come here illegally and
risk being caught. Many of these people, if they could, would have obtained a
work visa or a legal means to come to the United States. <br /><br /><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">This becomes a problem,
biblically, for Christians because as the chosen people of God they too should
be hospitable towards aliens and any other class of people who should be
protected. This is why the current immigration policy restrictions pose a
dilemma for Christians, because while they are to be submissive and respectful
to the government God has placed over them, they also have an obligation to
protect and seek justice for those who are in classes that need to be protected,
like the resident alien. Christian individuals/business owners should respect
their government, while at the same time seek for a more biblical policy that
will lead to a more realistic policy towards aliens seeking work, and continue
to work to incorporate the alien into the community. This is all founded on the
basic biblical concept of loving one’s neighbors and treating them, as the believer
would want to be treated if he or she were in a similar situation. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">The second problem with
the immigration system is that it has unrealistic regulations on immigrant
labor. As previously mentioned, the scriptures do not ban migrant or immigrant
labor. Rather, it takes for granted that foreigners would be around and would
need protection. Just as prohibition failed because it was an unrealistic
regulation on human action; so too the current immigrant labor quota system is
failing because it is unrealistically regulating labor. There is not a biblical
mandate on the total number of immigrants a nation should allow to enter its
borders; rather, the Scriptures simply presuppose that resident aliens will be
around. The guest worker program in the
United States is broken down into three major sections H-1b<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></a>(skilled
labor) which is capped at 65,000 persons and the H-2a(agricultural) and H-2b<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></a>
(non agricultural) visas - both capped at 66,000. These all do not even come
close to meeting the demand for labor that many American industries need. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In addition to these
quotas, the Federal government, under the current administration, has made it
harder on farmers to legally higher immigrant labor. According to an
Immigration Works policy brief, the Obama administration’s new regulations eliminated
“the streamline application process for employers” implemented by the Bush
administration and instead in required employers to “submit to a lengthy
DOL(Department of Labor) review,” to apply for immigrant laborers.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></a> The
Obama administration also has raised the federal minimum wage on foreign
workers to $9.48, and increased fines to $1,500 per employee for farmers who
are missing even one piece of paper work.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></a> This
is on top of that fact that it costs farmers thousands of dollars to hire
lawyers to help them file all the legal paper work with the department of
labor. Another added cost for farmers created by new regulations is the
increased risk for being sued. David Bier explains, <br /><br /><o:p></o:p></span></span></div>
<blockquote class="tr_bq">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Labor
Department requirements mandate U.S. employees be treated similarly to
migrants, but Obama officials created a new definition of ‘corresponding’
treatment that could be interpreted by courts to include the housing,
transportation, and in some instances, meals that H-2A regulations require
employers to supply to migrants. Disgruntled employees who are citizens or
permanent residents could sue under the ambiguous definition and potentially
collect damages.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></a></span></span></blockquote>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">The current
administration has also passed new regulations on highly skilled laborers with
H-1b visas that are adding cost to businesses that would keep their business
here in America if it were not for these added costs. One such regulation dictated
that no company who had employees with H-1b visas could be eligible to partake
in federal bailouts through the Trouble Asset Relief program known as TARP.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></a> There
has also been an increase in the processing fees of business with more than 50
employees who wish to higher immigrants with H-1b visas “from $325 to as much
as $2,300.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></a>
These are all added cost that do harm to business and ultimately the nation’s
economy. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">All of these added costs
and legal liabilities incentivize farmers to hire illegal immigrants. The caps
on legal immigration also incentivize immigrant workers to come work in the United
States illegally, even with increased federal enforcement. The fact is, “if the extra cost of such
enforcement[along with these new regulations] is larger than the net fiscal
cost of illegal immigration, then driving illegal immigration to zero would
fail a cost benefit test.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></a> Current
federal enforcement for hiring legal immigrants may cost more than to take a
risk to higher immigrants who are not authorized to be here. A perfect example
of this risk taking by business owners can be found in Arizona, since it passed
the Legal Arizona Workers Act (LAWA). LAWA required Arizona employers to use
E-verify to ensure the legal status of their employees. In response to this law,
employers and immigrants responded differently. First, there was an increase in
self employment by 73%, of which, “about 25,000 Arizona Hispanic noncitizens
dropped out of the formal wage market and became self-employed.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></a> Moreover,
employers responded with only a “72 percent” participation rate in 2010, and a
“67 percent in 2011.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></a> The reality is that this is a Genesis 3 world;
unrealistic laws like prohibition and immigration labor regulations are unjust because
they do not coincide with basic human nature. The government should seek to do
good for its citizens (Rom 13:4), and placing unrealistic labor restrictions
that incentivize individuals to sin by breaking laws is not good. This is why
Christians should seek to reform immigrant labor laws to be more free and open
by removing these unrealistic restrictions. <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"><br /></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Thirdly, the current
immigration policies inhibit economic growth and reduce national productivity.
This is counter to the idea that, “one of the primary responsibilities of
government is to act as God’s servant to ‘do good’ for the citizens of a nation
(see Rom. 13:4).”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></a> The reality is that immigration will increase
the nation’s ability to produce and therefore increase economic growth. Yet, there
are some detractors who disagree with this position like Californians for
Population Stabilization (CAPS), and possibly the most academic detractor when
it comes to low skilled immigrant labor is Economist George Borjas. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">For example CAPS runs
sensational TV ads, insinuating that Americans are unemployed, because
immigrants are “taking American jobs.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></a>
This is clearly Malthusian’s thinking that there are only a set number of jobs.
There are not a set number of jobs. Jobs are created and lost every day; there
is no set labor force. Since the 1950s, there has been an increase of about 90
million new workers in the labor force including women, and baby boomers.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></a> This
has not resulted in any “long term increase” in unemployment rates.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></a> Many activists who support immigration and
immigrant labor argue that immigrants do the jobs that Americans won’t do, at least for the wages being offered, but if
the wages were increased then Americans would apply for those jobs. In some
cases this may be true, but it does not ring true in all situations. The
problem is that higher wages would mean that many of those jobs would no longer
be there.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></a>
Benjamin Powell explains, <o:p></o:p></span></span></div>
<blockquote class="tr_bq">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">Approximately
one third of all garment workers in the United States are immigrants. If wages
needed to be higher to get Americans to take the jobs, many of these jobs would
have gone overseas. .. In Arizona, for example, only 30 percent of the 2004
lettuce crop was harvested; the rest was left in the ground to rot. Losses were
nearly $1 billion. Farmers certainly could have paid higher wages to get the
crop harvested, but losses would presumably have been even greater.<span class="MsoFootnoteReference"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn25" name="_ftnref25" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span></a></span></span></span></blockquote>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In the end, an increase in wages could
result in a loss of productivity and economic growth.</span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> Another proponent of the idea that
immigrants are taking “American jobs” is Harvard Economist George Borjas. In 2010 he coauthored an article arguing that
African American incarceration rates were on the rise because low skilled
immigrants were taking their jobs.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></a> Diana
Furchotgott-Roth explains the flaws in Borjas’s study. First, African American
men started to “withdraw from the labor force in the 1960s,” when immigrants
made up “less than 1 percent” of the labor force.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></a>Moreover,
“The percentage of black men between
ages 16 and 24 who were not in school, not working, and not looking for work
rose to 18 percent in 1982 from 9 percent in 1964. It then reached 23 percent
in 1997 and remained at that level as of 2011.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></a>
Finally, Borjas does not even mention in his study the changes in laws and
policies, nor does he consider how both have been enforced. Therefore,
immigration is not the reason for the rise in African American unemployment or
the direct reason for the increase in their incarceration rates. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> Another
problem with this argument that immigrants take American jobs is the fact that,
many more families are moving towards both parents working outside of the
household. Hanson found that this, “often requires hiring outside labor to care
for children, clean the home, launder clothes, and tend to the yard.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></a>
He also found that the in cities where immigrant labor was prevalent that these
services were more affordable.<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn30" name="_ftnref30" title="">[30]</a></span></span><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn30" name="_ftnref30" title=""><!--[endif]--></a></span> <o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;"> Borjas
in several of his studies showed that cheap immigrant labor harms the high
school dropouts by reducing their wages. In 2003 he claimed wages dropped by
9%, in 2004 by 7%, and in 2006 by 5%.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></a> There
are two other studies worth noting. One
is by David Card which showed that low skilled immigrant labor reduced low
skilled workers wages by 3 percent in cities where the population of immigrants
was higher. The second study was done by Giovanni Peri, who found that immigrants
only cause 0.7 percent decrease in low skilled workers’ wages.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span><!--[endif]--></span></a>
In other words, even though wages are depressed for high school drop outs,
there is not enough decisive evidence to point out how much wages are lowered,
nor is there enough negative evidence to call for a reduction in low skilled
immigrant labor compared to its benefits.
<br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">There any many benefits
to having affordable labor. As previously mentioned, in cities that boast a high
percentage of low skilled immigrant labor, goods and services are provided at a
more affordable rate. This translates into cost savings for the population as a
whole. It is imperative to understand
that the total national income is not lost from these savings; rather it is
redistributed by creating employer gains and savings for consumers.<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span><!--[endif]--></span></a> The savings for the consumer will allow them
to later choose where they would like to spend the extra cash, which would in
turn help another business, consequently, helping the employees of that
business. In the end, the wealth is not lost.
In addition, high skilled laborers who are paid less than native born
employees actually add to economic growth and job creation. Economist Peri explains
that <a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_GoBack"></a>“firms pay immigrants less than their marginal
productivity, increasing the firms’ profits. Such cost savings on immigrants
act as an increase in productivity for firms…[T]his allows firms to expand
production and employ more people in complementary task many of which are
supplied by natives.”<a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span><!--[endif]--></span></a>
Therefore, immigrant labor helps to creates more affordable goods and services
by increasing profits to businesses and helps them to employ more Americans,
which are net benefits, instead of a net loss. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: Garamond, serif; line-height: 200%;"><span style="font-size: large;">In conclusion, a
biblical policy towards immigrant labor would be to allow for a freer more open
system, because it fulfils God’s command that the government do good to the
people, and it allows Christian individuals/business owners to legally carry
out God’s command to be hospitable towards immigrant laborers. This should
include the removal of federal caps on labor and a shift towards a system where
the free market decides the number of laborers that are needed. There should also be a removal of unrealistic
federal mandates and regulations that make it harder for business owners to
legally hire immigrant labor. A policy based off the free market would not just
benefit the United States, but it would also benefit the immigrant who comes to
the United States to make several times more than he or she could have earned
in their home nation. In many cases, this move would also improve the
immigrant’s standard of living. Some may argue that these immigrants harm low
skilled native born workers; but the reality is that these people already have
protections which come in the form of unemployment insurance, welfare, food stamps
and so on. Ultimately, the government’s job should not be one of creating jobs,
but one of being just. A just society creates the ideal framework for economic
growth and prosperity – for both the citizen and the immigrant. <o:p></o:p></span></span></div>
<div>
<!--[if !supportFootnotes]--><span style="font-size: large;"><br clear="all" />
</span><br />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> The term freer labor is
used instead of Free Labor because, the author does not believe in open
boarders, but does believe that the free flow should be allowed by the
Government who should screen and have limited regulations, but not cap allowing
people to freely and legally come to work in the United States. <o:p></o:p></span></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Baker, D. L. <i>Tight
Fists or Open Hands?: Wealth and Poverty in Old Testament Law</i>. Grand
Rapids, Mich: William B. Eerdmans Pub, 2009.178.<o:p></o:p></span></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Baker, <i>Tight Fist Open Hands</i>, 178. This verb “<i>gur</i>” (<b>1481a</b>.</span><span dir="RTL" lang="HE" style="font-family: 'SBL Hebrew';">גּוּר</span><span dir="LTR"></span><span style="font-family: Garamond, serif;"><span dir="LTR"></span>)has been translated by the NASB several ways which many can
convey the idea of residing, or dwelling: “abide*(1), alien(1), aliens(1),
assemble(1), colonize(1), dwell(3), dwells(1), habitation(1), live(4), live as
aliens(2), lives(1), reside(13), resided(1), resides(3), sojourn(11),
sojourned(9), sojourning(1), sojourns(13), stay(6), staying(4), stays(1),
strangers(3).” Robert L. Thomas, ‘<b>1481a</b></span><span dir="RTL" lang="HE" style="font-family: 'SBL Hebrew';">גּוּר </span><span dir="LTR"></span><span lang="HE" style="font-family: Garamond, serif;"><span dir="LTR"></span> </span><i><span style="font-family: Garamond, serif;">gur</span></i><span style="font-family: Garamond, serif;">.” <i>New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated
Edition</i> (Anaheim: Foundation Publications, Inc., 1998).</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Rushdoony, Rousas
John. <i>The Institutes of Biblical Law 2, Law and Society</i>. (Nutley,
N.J.]: Craig Pr, 1982.):199. <o:p></o:p></span></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> M. Daniel Carrol R., <i>Christians at the Boarder: Immigration, the Church, and the Bible</i>.
(Grand Rapids: Baker Pub. Group, 2008): 95.
<o:p></o:p></span></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Carrol, <i>Christians at the Boarder</i>, 103.<o:p></o:p></span></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Bernhard Asen, “From
Acceptance to Inclusion: The Stranger (</span><span style="font-family: 'Times New Roman', serif;">גֵּר</span><span style="font-family: Garamond, serif;"> /gēr) in Old Testament Tradition, in <i>Christianity
and the stranger: historical essays</i>. (ed. Nichols, Francis W. Atlanta, Ga:
Scholars Press, 1995): 16-35.</span></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Christopher J. H. Wright, <i>God's
People in God's Land: Family, Land, and Property in the Old Testament</i>. (Grand
Rapids, Mich: W.B. Eerdmans Pub. Co, 1990.): 101.<o:p></o:p></span></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Wright, <i>God’s People in God’s Land</i>, 101-102.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> United States citizen
and immigration services, “Cap Count
for H-2B Nonimmigrants,” 17<b><i> </i></b>April
2013, <</span><a href="http://www.uscis.gov/portal/site/uscis/menuitem.5af9bb95919f35e66f614176543f6d1a/?vgnextoid=356b6c521eb97210VgnVCM100000082ca60aRCRD&vgnextchannel=d1d333e559274210VgnVCM100000082ca60aRCRD"><span style="font-family: Garamond, serif;">http://www.uscis.gov/portal/site/uscis/menuitem.5af9bb95919f35e66f614176543f6d1a/?vgnextoid=356b6c521eb97210VgnVCM100000082ca60aRCRD&vgnextchannel=d1d333e559274210VgnVCM100000082ca60aRCRD</span></a><span style="font-family: Garamond, serif;">>(21 April 21, 2013).<o:p></o:p></span></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Andorra Bruno,
“Immigration of Temporary Lower-Skilled Workers: Current Policy and Related
Issues,” Congressional Research services. (2012): 9.
<http: crs="" homesec="" pdf="" sgp="" www.fas.org=""><o:p></o:p></http:></span></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Immigration Works USA,
“Reduced Access: New Regulations Aimed at Temporary Worker Visas.” (2009):1.
<</span><a href="http://www.aila.org/content/default.aspx?docid=30325"><span style="font-family: Garamond, serif;">http://www.aila.org/content/default.aspx?docid=30325</span></a><span style="font-family: Garamond, serif;">> <o:p></o:p></span></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> David Beir, “Obama’s
Secret Anti-Immigrant Campaign.” <i>Real
Clear Politics.com, </i>9 July 2012, <</span><a href="http://www.realclearpolicy.com/articles/2012/07/09/obamas_secret_anti-immigration_campaign_203.html"><span style="font-family: Garamond, serif;">http://www.realclearpolicy.com/articles/2012/07/09/obamas_secret_anti-immigration_campaign_203.html</span></a><span style="font-family: Garamond, serif;">> (16 April 2013).<o:p></o:p></span></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;">Beir, Obama’s Secret,
2012.</span></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Beir, Obama’s Secret,
2012; & Immigration Works USA, “Reduced Access,” 2009, 3.<o:p></o:p></span></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Beir, Obama’s Secret,
2012<o:p></o:p></span></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;">Gordon H. Harrison,
Immigration and Economic Growth, CATO Journal. 32, 1 (2012): 31. <</span><a href="http://www.cato.org/sites/cato.org/files/serials/files/cato-journal/2012/1/cj32n1-3.pdf"><span style="font-family: Garamond, serif;">http://www.cato.org/sites/cato.org/files/serials/files/cato-journal/2012/1/cj32n1-3.pdf</span></a><span style="font-family: Garamond, serif;">><o:p></o:p></span></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Alex Nowrasteh, <i>The Economic Case against Arizona’s
Immigration Laws</i>, <i>Cato Policy
Analysis</i> No. 709. (2012).9.<o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-size: large;"><span style="font-family: Garamond, serif;"><
</span><a href="http://www.cato.org/publications/policy-analysis/economic-case-against-arizonas-immigration-laws"><span style="font-family: Garamond, serif;">http://www.cato.org/publications/policy-analysis/economic-case-against-arizonas-immigration-laws</span></a><span style="font-family: Garamond, serif;">><o:p></o:p></span></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Nowrasteh, The Economic
Case, 9.<o:p></o:p></span></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Wayne Grudem, <i>Politics According to the Bible: A
Comprehensive Resource for understanding Modern Political Issues in the Light
of Scripture</i>, (Grand Rapids, Zondervan, 2010), 269.<o:p></o:p></span></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Californians for
Population Stabilization (CAPS), “Press Release: Memorial Day TV Ad Ask why
President Obama is admitting millions of Immigrant Workers when 1 in 3 Young
Veterans are Jobless.” 22 May 2012. <o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<span style="font-size: large;"><span style="font-family: Garamond, serif;"><</span><a href="http://www.capsweb.org/content.php?id=1637&menu_id=8&menu_item_id=28"><span style="font-family: Garamond, serif;">http://www.capsweb.org/content.php?id=1637&menu_id=8&menu_item_id=28</span></a><span style="font-family: Garamond, serif;">><o:p></o:p></span></span></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Benjamin Powell, An
economic Case for Immigration, 7 June 2010. <</span><a href="http://www.econlib.org/library/Columns/y2010/Powellimmigration.html"><span style="font-family: Garamond, serif;">http://www.econlib.org/library/Columns/y2010/Powellimmigration.html</span></a><span style="font-family: Garamond, serif;">> <o:p></o:p></span></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Powell, Case for
Immigration, 2010.</span><o:p></o:p></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Powell, Case for
Immigration, 2010.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Powell, Case for
Immigration, 2010.<o:p></o:p></span></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Borjas, George J.,
Jeffrey Grogger, and Gordon H. Hanson. 2010. "Immigration and the Economic
Status of African-American Men." <i>Economica</i> 77, no. 306:
255-282.<o:p></o:p></span></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Diana Furchotgott-Roth,
“The Path Forward for Immigration”. Manhattan Institute for Policy Research. 12
December 2012.8. <</span><a href="http://www.bushcenter.org/blog/2013/02/01/path-forward-immigration"><span style="font-family: Garamond, serif;">http://www.bushcenter.org/blog/2013/02/01/path-forward-immigration</span></a><span style="font-family: Garamond, serif;">><o:p></o:p></span></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Furchotgott-Roth, The
Path Forward, 2012, 12.</span><o:p></o:p></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Harrison, Immigration
and Economic Growth, 2012, 28.<o:p></o:p></span></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Harrison, Immigration
and Economic Growth, 2012, 28.</span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Furchotgott-Roth, The
Path Forward, 2012, 9.<o:p></o:p></span></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Furchotgott-Roth, The
Path Forward, 2012, 9.<o:p></o:p></span></span></div>
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<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Harrison, Immigration
and Economic Growth, 2012, 28.<o:p></o:p></span></span></div>
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<span style="font-size: large;"><a href="file:///C:/Users/tsalazar21/Dropbox/Grudem%20Research%20paper%20Freer%20Labor%20with%20Bibliography%20(Revised).doc#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span><!--[endif]--></span></span></a><span style="font-family: Garamond, serif;"> Peri, Giovanni.
"IMMIGRATION, LABOR MARKETS, AND PRODUCTIVITY." <i>CATO Journal</i> 32,
no. 1 (Winter2012 2012): 35-53.44.</span></span><span style="font-family: "Garamond","serif";"><o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Bibliography<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">Asen, Bernhard, “From Acceptance to Inclusion: The Stranger (</span><span style="font-family: 'Times New Roman', serif;">גֵּר</span><span style="font-family: Garamond, serif;"> /gēr) in Old Testament Tradition, in <i>Christianity and the stranger: historical essays</i>. ed. Nichols, Francis W. Atlanta, Ga: Scholars Press, 1995.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Baker, D. L. <i>Tight Fists or Open Hands?: Wealth and Poverty in Old Testament Law</i>. Grand Rapids, Mich: William B. Eerdmans Pub, 2009.178.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Beir, David, “Obama’s Secret Anti-Immigrant Campaign.” <i>Real Clear Politics.com, </i>9 July 2012, <http: articles="" obamas_secret_anti-immigration_campaign_203.html="" www.realclearpolicy.com=""> (16 April 2013).<o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Borjas, George J., Jeffrey Grogger, and Gordon H. Hanson. 2010. "Immigration and the Economic Status of African-American Men." <i>Economica</i> 77, no. 306: 255-282.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">R42434.pdf><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Californians for Population Stabilization (CAPS), “Press Release: Memorial Day TV Ad Ask why President Obama is admitting millions of Immigrant Workers when 1 in 3 Young Veterans are Jobless.” 22 May 2012. <http: content.php="" id="8&menu_item_id=28" www.capsweb.org=""><o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Carroll R., M. Daniel. <i>Christians at the Border Immigration, the Church, and the Bible</i>. Grand Rapids: Baker Pub. Group, 2008.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Furchotgott-Roth, Diana ,“The Path Forward for Immigration”. Manhattan Institute for Policy Research. 12 December 2012.8. <http: blog="" path-forward-immigration="" www.bushcenter.org=""><o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Grudem, Wayne, <i>Politics According to the Bible: A Comprehensive Resource for understanding Modern Political Issues in the Light of Scripture</i>, Grand Rapids, Zondervan, 2010.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;"> Harrison, Gordon H., Immigration and Economic Growth, CATO Journal. 32, 1 (2012): 31. <http: cato-journal="" cato.org="" cj32n1-3.pdf="" files="" serials="" sites="" www.cato.org=""><o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Immigration Works USA, “Reduced Access: New Regulations Aimed at Temporary Worker Visas.” (2009):1. <http: content="" default.aspx="" docid="30325" www.aila.org=""><o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Nowrasteh, Alex, <i>The Economic Case against Arizona’s Immigration Laws</i>, <i>Cato Policy Analysis</i> No. 709. (2012).1-20.<http: economic-case-against-arizonas-immigration-laws="" policy-analysis="" publications="" www.cato.org=""><o:p></o:p></http:></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">Peri, Giovanni. "IMMIGRATION, LABOR MARKETS, AND PRODUCTIVITY." <i>CATO Journal</i> 32, no. 1 (Winter2012 2012): 35-53.44.<</span> http://www.cato.org/sites/cato.org/files /serials/files/cato-journal/2012/1/ cj32n1-4.pdf<span style="font-family: Garamond, serif;"> ><o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Powell, Benjamin , An economic Case for Immigration, 7 June 2010. <http: library="" olumns="" owellimmigration.html="" www.econlib.org="" y2010=""><o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Rushdoony, Rousas John. <i>The Institutes of Biblical Law 2, Law and Society</i>. [Nutley, N.J.]: Craig Pr, 1982.<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">Thomas, Robert L. ‘<b>1481a</b></span><span dir="RTL" lang="HE" style="font-family: 'Times New Roman', serif;">גּוּר </span><span dir="LTR"></span><span lang="HE" style="font-family: Garamond, serif;"><span dir="LTR"></span> </span><i><span style="font-family: Garamond, serif;">gur</span></i><span style="font-family: Garamond, serif;">.” <i>New American Standard Hebrew-Aramaic and Greek Dictionaries : Updated Edition</i>,Anaheim: Foundation Publications, Inc., 1998.<o:p></o:p></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">United States citizen and immigration services, “Cap Count for H-2B Nonimmigrants,” 17<b><i> </i></b>April 2013, <http: f6d1a="" menuitem.5af9bb95919f35e66f614176543="" portal="" site="" uscis="" vgnextoid="356b6c521eb97210VgnVCM100000082ca60aRCRD&vgnextchannel=d1d333e559274210VgnVCM100000082ca60aRCRD" www.uscis.gov="">(21 April 21, 2013).<o:p></o:p></http:></span></span></div>
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<span style="font-family: Garamond, serif;"><span style="font-size: large;">Wright, Christopher J. H. <i>God's People in God's Land: Family, Land, and Property in the Old Testament</i>. Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 1990.</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></div>
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<br />Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com2tag:blogger.com,1999:blog-8123074313746874514.post-46529550971808850982013-05-05T20:19:00.000-07:002015-01-31T12:32:17.949-08:00Martin Luther's Understanidng of the Authorship and Warning Passages in Hebrews<br />
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<span style="font-family: Arial, Helvetica, sans-serif;">The <b>PDF </b>for this can be accessed from Academia.edu by <b><a href="https://www.academia.edu/10416004/Martin_Luther_and_the_Warning_Passages_in_Hebrews" target="_blank">click here</a></b></span><br />
<span style="line-height: 200%; text-indent: 0.5in;"><span style="font-family: Arial, Helvetica, sans-serif;"><br /></span></span>
<span style="line-height: 200%; text-indent: 0.5in;"><span style="font-family: Arial, Helvetica, sans-serif;">Martin Luther’s lectures on Hebrews make
up a fascinating interaction with the Biblical text. Luther’s lectures were
written around 1516-1518. Luther in his lecture notes and his preface to the
book of Hebrews, seek to deal with the concepts of authorship, canonicity, and
the warning passages. Luther’s hermeneutic to interpret scripture with
scripture and his Pauline bias lead him to deny Biblical authority and the
canonicity of the book of Hebrews.</span></span></div>
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<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="http://upload.wikimedia.org/wikipedia/commons/thumb/9/9a/Martin_Luther_by_Cranach-restoration.tif/lossy-page1-558px-Martin_Luther_by_Cranach-restoration.tif.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/thumb/9/9a/Martin_Luther_by_Cranach-restoration.tif/lossy-page1-558px-Martin_Luther_by_Cranach-restoration.tif.jpg" height="320" width="296" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Martin Luther</td></tr>
</tbody></table>
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">First, it must be noted that Martin
Luther never published his notes on the book of Hebrews, and his “own lecture
notes are not extant.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></a> In
fact there are only two manuscripts from two students of Luther, still in
existence today.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></a>
It is important to realize the students’ copies of Luther’s notes, may not necessarily
be Luther’s original thought. The
original lectures were in Latin; in fact Luther had special copies of the Latin
vulgate printed off for his students. Kenneth Hagan explains:<o:p></o:p></span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">Luther lectured
on Hebrews, as he had done on the Psalms, Romans and Galatians, in traditional
manner by dividing his material into Gloss and Scholium…For his preparations
Luther glossed his special copy of the Latin Vulgate by inserting short summary
and descriptive phrases between the lines of the text (traditionally know
throughout the Middle Ages as the interlinear gloss) and by adding more
extended exegetical material in the margins (traditionally known as the
marginal or ordinary gloss). Luther also worked out his own extensive
exegetical and theological interpretation of Hebrews (Traditionally known as
scholium)…Each student had his own copy of the Vulgate, which Luther had had
printed especially for his class. The student then glossed his own text with
the interlinear and marginal Glosses as well as with the scholium that Luther dictated.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
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<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">Thus,
since the students were writing Luther’s dictation, these lectures are more or
less based on these two particular students’ understanding of what Luther was
teaching. This becomes even more evident
when one realizes that Luther’s Glosses contained word or passage studies,
grammatical and or philological issues, and moral/ethical issues.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></a>
Meanwhile, the Scholium is essentially Luther’s interpretation of the text and his
“exposition.” <a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></a>
Secondly, it must also be noted that this paper was researched based on the
English translations of the <i>American
Edition of Luther’s Works</i>. Therefore it is also important to know that the
editor Jaroslav Pelikan decided to leave out all the glosses, and only
translate the scholia. Thirdly, it must be noted that Luther’s lectures on
Hebrews only cover Hebrews chapters 1-11. <br /><br /><o:p></o:p></span></span></div>
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<b><span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">Authorship<o:p></o:p></span></span></b></div>
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<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> Luther has had several thoughts on
the authorship of the Book of Hebrews. Originally, he was content with a Pauline
authorship. Hagen, interprets an older version of Luther’s notes from a German
translation. It states, <o:p></o:p></span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">we should note
that <b>Paul</b> in this epistle exalts
grace and contrast it with the arrogance
of legal and human righteousness. He
shows that without Christ, neither the law nor the priesthood nor prophecy nor
even finally the ministry of the angels was sufficient for salvation. In fact
all these were established and provided in reference to the coming of Christ.
Therefore, everything considered, he proposes that one should teach Christ
alone.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></a>[bold
added]<o:p></o:p></span></div>
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<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">It
is probably best to note here Luther’s positive understanding of the book of
Hebrews. Now compare this to Luther’s later understanding of Hebrews from his
1522 preface to the book of Hebrews, where Luther states, “in the first place,
the fact that Hebrews is not an epistle of St. Paul, or any other apostle…who
wrote it is not know, and will probably not be known for a while; it makes no
difference.” In other words, Luther’s most recent comments on the book are that
Paul did not write it and neither did any other apostle. There is also
speculation that Luther thought possibly that Apollos was the author of
Hebrews. According to David Allen, Luther, in one of his (Luther’s) sermons on
Hebrews 1:1-4, argued that Apollos was the author of Hebrews in 1522.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></a> This
seems to be problematic though, because Luther publishes in the same year where
He very definitively states “who wrote it is not know, and will probably not be
known for a while.” Allen then shows that Luther’s commentary on Genesis
attributes the book of Hebrews to Apollos.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></a> This
must also be taken with a grain of salt since these Genesis lectures were also
notes taken from Luther’s students. Yet, despite whether Luther thought the
book of Hebrews was written by Apollos or by an unknown author, his conclusion
remained unchanged – that the author of Hebrews (at least according to Luther)
was not an apostle. This belief will
play an important role in Luther’s understanding of the book of Hebrews. <br /><br /><o:p></o:p></span></span></div>
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<b><span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">The Warning Passages in
Hebrews<o:p></o:p></span></span></b></div>
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<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> Like many modern reformed
theologians, Luther starts off with the presupposition that the ones who are
being discussed in the warning passages are not Christians - at least that is
what it seems at first. Later he argues
and denies canonicity and the scriptural authority of the book. Moreover, the
concept of losing one’s salvation, not being able to repent or no longer having
a sacrifice as expressed in Hebrews 6 and 10, are completely foreign ideas.
Since Luther’s lectures only cover Hebrews 1-11 this study will only cover the
warnings in 4 of the 5 warning passages. This means that the two original texts
left from his notes did not contain the last two chapters, because Luther cites
them in his other works. Also, these
lectures were written between 1516-1518, where he still held to Pauline
authorship and held to this book as being apostolically inspired. However, his thoughts
on the source of this book changes after 1522 when he publishes his
introduction to the New Testament books. Luther goes as far as to place
Hebrews, James, Jude and Revelations as uninspired New Testament apocrypha.
This change in Luther’s understanding of authorship does play an important role
in his hermeneutic of the warning passage. <o:p></o:p></span></span></div>
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<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> The first warning Luther expounds on
is found in Hebrews chapter 2:2-3, which is translated, “For if the message
declared by angels was valid, [and every transgression and disobedience
received a just retribution].”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></a> Luther
sees this passage as dealing with the Law. In Luther’s theology he breaks down
the word of God into two categories: one of Law and Gospel. The law in Luther’s
“law and Gospel” theology functions as God’s wrath on the sinner.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></a> Paul Althaus explains, <o:p></o:p></span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The Law was
originally not a means of God’s wrath. In primeval state man could still
fulfill it. Therefore, it was not a burden for him but a joy. Since the fall
however, everything is different man. Man is no longer able to fulfill the law.
For this reason the law which for men was once a means of community with God,
now becomes the instrument of God’s wrath.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">This
is exactly how Luther proceeds to formulate his theological understanding of
this passage. Luther first cites Romans
8:3, which his translations and comments state, “‘For what the law could not
do, in that it was weakened, because of the flesh,’ that is, was not fulfilled
but was rather neglected.” As Altheus stated in the quote above, “since the
fall” that man has not been able to fulfill the law. Luther also links this
warning passage with the fourth and final warning in Hebrews 10. Luther states,
“the Law is said to be established and ratified, and, on the other hand, to
become invalid, as below in <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">ch.
10:28, where a man is making void the law of Moses is mentioned.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></a>
Luther sees these people as people who tried to earn righteousness on their own
strength, by trying to fulfill the law as a means of salvation. Luther states,
“The result was that they fulfilled the Law only out of fear of punishment or
out of love of reward. But to fulfill the Law in this way is to practice pure
hypocrisy.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></a>
In the end Luther understands these people, the “hypocrites”, to be
unbelievers. To Luther, he sees these actions are inevitable for “every man who
is outside of Christ.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></a>
Therefore, while he does not directly come out and say that the ones receiving
a just retribution are unbelievers it is implied. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> This does not mean though that, the
punishment or the “just retribution” is eternal damnation or hell. Rather, for
Luther, this punishment is an external punishment. External punishment is an
earthly punishment or physical punishment that is dealing with the inward man. To
Luther there is the Law and the Gospel, the law is the left hand of God which
serves the purpose of regulating and coercing activities. It is there to cause
people to perform good works, but to Luther all these works are external works.
The external works by no means help with salvation. Thus, the punishment for
not obeying external laws by doing external works according to Luther was an
external punishment, and or external reward. Luther believed it was just as
much a sin to do good works for rewards - thinking one can earn one’s way to
heaven, as it is to live a sinful life. This is why Luther calls these people
hypocrites. Moreover, Luther viewed salvation as being acquired through only one
work - the work of Christ. This is the only internal work for Luther. While the
punishment for this passage is not eternal damnation, the result is still the
same because according to Luther these people are not in Christ. Hell will be
their end result, but it will not be on account of their external
transgressions but on account of their unbelief. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> The second verse in this warning
passage is Hebrews 2:3, which Luther interprets, “[How shall we escape] if we
neglect such a great salvation?”. Luther
goes on to explain his law and gospel understanding of this warning in more
detail on the comments on this verse. He states, “The Law and the Gospel also
differ for this reason, that in the law there are very many works- they are all
external- but in the Gospel there is only one work- it is internal-which is
faith…therefore the whole substance of the new law and its righteousness is
that one and only faith in Christ.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></a> Luther in this passage is not even discussing
eternal issues such as heaven or hell, because he understands verse 2 to be
dealing with disobedience to external works. One might ask that since this is
referring to external, rather than internal, disobedience and has nothing to do
with hell or damnation, then why does it imply that these people have to be
unbelievers? Luther, like many reformed theologians, believe “it is impossible
for faith in Him (Christ) to be idle; for it is alive, and it itself works and
triumphs, and in this ways works flow forth spontaneously from faith.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></a>
This is another reason why this passage according to Luther cannot be talking
about true Christians, because a Christian’s faith would cause the external
good works to spontaneously generate. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> In the following warning passage
Hebrews 3-4, Luther, being an Old Testament scholar, immediately notices the link
between the wilderness generation and the warning passage. Luther takes Hebrews
3:10 to mean that in the future there will be a people that God is just as
displeased with as the wilderness generation; but he does not clarify whether
the future people are Christians or not.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></a> Later
in verse 3:12 which states, “Take care, brethren, lest there be in any of you
an evil heart.” Luther takes this as to mean again someone who is not saved.
For example, Luther then directly references Titus 1:15, which he translates,
“To the impure nothing is pure, but their minds and consciences are corrupted.”
In other words, Luther understands these people with unbelieving hearts to be unbelievers
because they have an impure heart. Luther in his comment goes on to say, <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: Arial, Helvetica, sans-serif;">For one falls
away from the living God when one falls away His Word, which is alive and gives
life to all things, yes, is God himself. Therefore they die. He who does not
believe is dead. But falling away comes about through unbelief. And thus it is
clear what an ‘evil heart’ of unbelief is. It is a heart which nothing is good,
but everything is evil, because it departs from everything that is good.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">This
is probably one of the clearest statements made by Luther on the warning
passages. Here one can see that Luther clearly understands these people who
miss the rest as people who have nothing good in their hearts and this is due
to unbelief. Therefore, for Luther, this
is not a matter of losing one’s salvation because these people did not have
faith; if they did, they would be producing work as noted earlier. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> This point is explained even more clearly
in Luther’s comments on Hebrews 4:12 which states, “for the word of God is
living and powerful.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></a>
This according to Luther has a twofold meaning. First that for the believer it
is power, it is an enabling power for those who believe it in faith. Luther
states, “it is the ‘powerful,’ because it makes those who believe able to do
everything.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></a> For Luther, the word of God is the proclamation,
the oral word spoken and if one is a believer he will have responded positively
to that word. If one is an unbeliever, then he or she has responded negatively
to that proclaimed word. To respond positively to the proclaimed word, one has to
have a purified heart.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></a> For
the unbeliever, this passage is one of judgment of wrath. Luther states this
passage is “better…understood as a threat of cruel punishment for unbelievers.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></a> Luther
goes on by quoting John Chrystom, “indeed, it is cruller than any sword: for it
will fall upon (that is, will cut) the souls of those inflicting cruel wounds
and fatal cuts.” Luther also links this passage of the word of God being living
and powerful, back to the warning in Hebrews 2:3 about escaping the great
salvation. He asserts, “Therefore since the Word of God is above all things,
outside all things, within all things, before all things, behind all things.
Therefore everywhere, it is impossible to escape to any place.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></a> Moreover he links it to eternal punishment.
Luther continues by explaining that this punishment because it is “living” is
also “eternal,” which results in never ending “punishment.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></a>
This again directly fits into Luther’s concept of Law and the Gospel. Luther
understood the law to be just as much the word of God as the Gospel, combined
one brings wrath to unbelievers and crushes them. Meanwhile, the Gospel kills
one’s self on the cross of Christ and make alive and the one who does respond
in faith to the Gospel, the word of God. In the end, Luther understands this
warning to be two fold, for believers need to prepare for Christ’s (the High
Priest) return, because when He does some will receive eternal punishment,
while others will receive the implied rest.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></a> Luther does not explicitly define rest, but
the implication seems to be eternity with Christ. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> In the second warning in chapters 3
and 4, Luther talks about an evil heart. For Luther, the one’s heart is evil
because it did not listen to the oral or the proclaimed word of God. This is
all based on Luther’s understanding of faith. This is the key to understanding
to whom this warning is talking. Kenneth Hagen explains,<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: 2.25pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Luther holds
that the key to [3:12] is the word ‘Heart.’ He interprets the verse as an
exhortation for one to be sure that his heart is ‘clean.’ Faith cleanses the
Heart. Through faith united to Christ who is verbum dei man becomes ‘clean,’
‘pure,’ ‘just,’ ‘wise,’ ‘good,’ and so on.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: 2.25pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">Thus
the warning is for the unbeliever who has not responded in faith to Christ. This
results in never being purified, justified and never being saved. Therefore, to
Luther, these evil unbelieving hearts refer to unbelievers. Meanwhile, those
who do respond to the oral proclaimed Word of God, those are purified. While
other commentators from the Middle Ages like, “Aquinas, Tarantasia and Lyra”
explained these verses to mean one needs to perform good works, this is
contrary to Luther’s understanding of faith.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></a> Luther’s
interpretation was a major shift in medieval thought as he had split away from the
teaching that these passages called for people to perform good works. Luther
saw that through faith one could keep one’s heart strong. Hagan translates Luther’s
thoughts, “Just as man’s body cannot become strong without bread, so also his
heart cannot become strong without the bread of God’s Word.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></a> Luther also makes a major shift in even
inserting faith into the concept of cleansing one’s heart. Luther argues in
Hebrews 9:14 that one’s conscience or heart is cleansed or purified through
faith.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></a>
This is an important transition, Hagan states, “With the exception of Aquinas,
faith is not mentioned by medieval exegetes in their interpretation of” Hebrews
9:14.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span></a> <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">This then opens the reality that the
warning is not focused toward believers (Christians), because Luther believes
that one can only respond to the Word of God through faith. In Hebrews 3:7
Luther seems to clarify this idea for his students, he comments, that, “it is
perverse…for one to hasten to works before God works in us, that is before we
believe.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></a> Therefore, for Luther these passages are not
talking about those who are Christians because if one was a Christian he or she
would be purified and would have already been performing good works. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">With regards to the following two warnings,
Luther begins to have his shift in thoughts about the book of Hebrews and
decides that it is not Pauline. For instance, in 1522 about 4 to 6 years after
Luther’s lectures in his preface to the epistle to the Hebrews Luther states,
“Up to this point we have had (to do with) the true and certain chief books of
the New Testament. The four which follow have from ancient times had a
different reputation.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span><!--[endif]--></span></a> In other words, Luther is denying its
canonicity. He argues in part due to the next two warning passages Hebrews
6:4-6 and 10:26-27. Luther states, <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: Arial, Helvetica, sans-serif;">“Again, there is
a hard knot in the fact that chapters 6[:4-6] and 10[:26-27] it flatly denies
and forbids to sinners any repentance after baptism; and in chapter 12[:7] it
says that Esau sought repentance and did not find it. This [seems, as it
stands, to be] contrary to all the gospels and to St. Paul’s epistles; and
although one might venture an interpretation of it, the words are so clear that
I do not know whether that would be sufficient.” <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">This
is important to keep in mind, because Luther’s comments while not this strong,
will seemingly be leaning toward this idea. In his notes, he does not even deal
with verses 3 or 4, but instead skips to verse 6, which he translates, “To
restore again to repentance those who have fallen away.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span><!--[endif]--></span></a> First,
Luther disagrees with changing the word “impossible” to “difficult” trying to
be as literal as possible.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span><!--[endif]--></span></a> Next,
he makes a confusing statement that, “it is no less difficult for God to
justify any godless person again, and it is impossible for man to rise from any
sin.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[35]</span></span><!--[endif]--></span></a>
This statement creates a paradox of justified godless people whom God would have
to justify again. As noted in the preface to Luther’s works, he no longer holds
this view. Instead, Luther stated above in the preface that he believes the
author to be wrong about repentance. Even in his lectures, he seems to be
leaning towards this thought. Luther proceeds to cite multiple verses that
begin to show how God brings the sinner back to Him, and back to repentance. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">In the final passage, Luther’s
commentary really only deals with Hebrews 10:26, which he translates: “For [if
we sin] deliberately [after receiving the knowledge of the truth, there no
longer remains a sacrifice for sins].”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[36]</span></span><!--[endif]--></span></a> Luther
believes that this passage along with the warning in chapter 6, can only be
understood “on the basis of other scripture passages.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[37]</span></span><!--[endif]--></span></a>
Luther does this because he believes that others might be “contentious” and
argue for other interpretations.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[38]</span></span><!--[endif]--></span></a>
Therefore, Luther knew this verse could cause controversy to some degree. From
here Luther continues with his understanding of Pauline Biblical theology
rather than exegeting the passage. Luther goes back to his theology of Law and the
Gospel, by arguing that one cannot “sin against faith.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[39]</span></span><!--[endif]--></span></a>
He gives the example of David who is known for deliberately sinning. Luther
explains that David’s sin was not “against faith”, but only against the fifth
and sixth commandment.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[40]</span></span><!--[endif]--></span></a> While
this seems rather flippant to say “Oh he only broke two commandments”; that is
not Luther’s point. Rather, Luther is arguing from the concept of Law and
Gospel. For Luther, David’s sins and most other sins were a result of external
or horizontal worldly sins. Luther believed these sins get punished by external
punishments as stated earlier. Luther explains that this type of sin is
probably a mortal sin (which he bases off of Hebrew 10:29) and death to Luther
is an external punishment. Luther cites 1 Corinthians 13:7; specifically the
fact the love bears all things, and to Luther all things mean all things
including external sins. He then argues that in 1 John those “who are born of
God do not sin,” which is a traditional reformed understanding. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">Luther then turns the argument on its
head in opposition to the Armenians’ point of view. He argues that “he who is
outside Christ cannot repent.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[41]</span></span><!--[endif]--></span></a>
He continues, that one “must understand that there is perseverance; that, is,
just as he who is in grace cannot sin, no matter what he does, but remains in
grace, so he who is in sin, cannot do good, no matter what he does, but remains
in sins.”<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[42]</span></span><!--[endif]--></span></a>
Namely, it does not matter what one who is in grace does, because if he sins he
is still under grace and dies under the work of Christ, and the end result is
heaven. This is synonymous to the sinner as it does not matter how much he sins
or does not sin, he is going to die apart from Christ and the end result is
hell. For Luther, in the end, our actions here on earth are basically
irrelevant to eternal realities, such as heaven. Moreover, there are two “state
of affairs” which one can live in, either in Christ or not.<a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[43]</span></span><!--[endif]--></span></a>
In conclusion, Luther sees the impossibility to be one of a change of state
rather than of repentance. <br /><br /><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;">Conclusion<o:p></o:p></span></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif;"> In the end, Luther’s interpretation
was more influenced by his dogmatism and proof texting. Luther, throughout his
lecture notes uses scripture to interpret scripture, and several times argued
for a more literal interpretation even when it was not popular among the commentaries
of his day. Yet despondently, Luther, being a Biblical theologian, used his
Pauline Biblical theology as a mold in which to try and fit the book of Hebrews.
The end result of this as seen in his preface to the book of Hebrews was a
rejection from the cannon. Granted, Luther still appreciated and loved the book
for the author’s understanding of faith and Christ as the great high priest. In
the end, Luther’s theology of the warning passages was more of a list of proof
text to argue why he is right and why other interpreters are wrong, than a true
verse by verse interpretation. In the end his Pauline presuppositions, which
were not necessarily wrong, got in the way of allowing him to truly create an
exegetical exposition of the passages in Hebrews. This might also be just Luther’s
response to a more Armenian understanding of the text that was prevalent during
his time. But despite the reason, Luther was overly dogmatic in his exposition,
which affected his ability to interpret the Hebrew text; and in the end it
eventually caused him to reject Hebrews’ canonicity along with that of James,
Jude and Revelation. <o:p></o:p></span></span></div>
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<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[1]</span></span><!--[endif]--></span></a> Kenneth Hagen, <i>A Theology of Testament In the Young Luther:
the Lectures on Hebrews</i>, (Leiden;Brill, 1974),6.<o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[2]</span></span><!--[endif]--></span></a> Hagen, <i>Lectures on Hebrews</i>,6.<o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[3]</span></span><!--[endif]--></span></a> Hagen, <i>Lectures on Hebrews</i>, 6.<o:p></o:p></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[4]</span></span><!--[endif]--></span></a> Pelikan, <i>American Edition of Luther’s Works: Lectures on Titus, Philemon and
Hebrews</i>, (Vol 29, Saint Louis; Concordia publishing house,1968) xi.<o:p></o:p></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[5]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on…Hebrews</i>,xi.<o:p></o:p></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[6]</span></span><!--[endif]--></span></a> Hagen, <i>Lectures on Hebrews</i>, 19-20.<o:p></o:p></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[7]</span></span><!--[endif]--></span></a> David Allen, <i>Hebrews</i> (NAC; Nashville, Tenn: B&H
Publishing, 2010), 46 note 115.<o:p></o:p></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[8]</span></span><!--[endif]--></span></a> Allen, <i>Hebrews</i>,46 note115.<o:p></o:p></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[9]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on…Hebrews</i>, 122.<o:p></o:p></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[10]</span></span><!--[endif]--></span></a> Paul Althaus, <i>The theology of Martin Luther</i>, (Philadelphia;
Fortress Press,1963)255.<o:p></o:p></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[11]</span></span><!--[endif]--></span></a> Althaus, <i>The Theology</i>, 174.<o:p></o:p></span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[12]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>,122<o:p></o:p></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[13]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>,122<o:p></o:p></span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[14]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on…Hebrews</i>, 123.<o:p></o:p></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[15]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on…Hebrews</i>,123.<o:p></o:p></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[16]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>,123.<o:p></o:p></span></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[17]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 152. <o:p></o:p></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[18]</span></span><!--[endif]--></span></a>Pelikan<i>, Lectures on…Hebrews</i>, 153.<o:p></o:p></span></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[19]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 163.<o:p></o:p></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[20]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 164.<o:p></o:p></span></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[21]</span></span><!--[endif]--></span></a>Pelikan,<i> Lectures on…Hebrews</i>, 164.<o:p></o:p></span></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[22]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 164.<o:p></o:p></span></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[23]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 165. <o:p></o:p></span></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[24]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 165. <o:p></o:p></span></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[25]</span></span><!--[endif]--></span></a> Pelikan,<i> Lectures on…Hebrews</i>, 146-167.<o:p></o:p></span></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[26]</span></span><!--[endif]--></span></a>Hagan, Lectures on Hebrews, 76.<o:p></o:p></span></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[27]</span></span><!--[endif]--></span></a> Hagan, Lectures on Hebrews, 76.<o:p></o:p></span></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[28]</span></span><!--[endif]--></span></a> Hagan, Lectures on Hebrews, 77.<o:p></o:p></span></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[29]</span></span><!--[endif]--></span></a> Pelikan, Lectures…on Hebrews
209.<o:p></o:p></span></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[30]</span></span><!--[endif]--></span></a> Pelikan, Lectures on Hebrews,78.<o:p></o:p></span></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[31]</span></span><!--[endif]--></span></a> Pelikan, Lectures on Hebrews,
148.<o:p></o:p></span></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[32]</span></span><!--[endif]--></span></a> E. Theodore Bachmann, <i>The American Edition of Luther Works: Word
and Sacrament I</i>, (Vol 35, Philadelphia;Fortress Press,1960), 394.<o:p></o:p></span></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[33]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 181.<o:p></o:p></span></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[34]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on …Hebrews</i>.181.<o:p></o:p></span></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[35]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on …Hebrews</i> 182.<o:p></o:p></span></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[36]</span></span><!--[endif]--></span></a>Pelikan, <i>Lectures on… Hebrews</i>, 227.<o:p></o:p></span></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[37]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 227.<o:p></o:p></span></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[38]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 227.<o:p></o:p></span></div>
</div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[39]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 228.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[40]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 228.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[41]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 228.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[42]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 228.<o:p></o:p></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="file:///C:/Users/tsalazar21/Dropbox/Martin%20Luther%20Final%20Paper.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="line-height: 115%;">[43]</span></span><!--[endif]--></span></a> Pelikan, <i>Lectures on… Hebrews</i>, 228.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;"><b>Bibliography</b><o:p></o:p></span></span></div>
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</span><br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;">Allen,
David. <i>Hebrews</i> . NAC; Nashville,
Tenn: B&H Publishing, 2010.<o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span>
<br />
<div class="MsoNormal" style="line-height: 200%; margin: 0in 0in 0.0001pt 0.5in; text-align: left; text-indent: -0.5in;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;">Althaus,
Paul. <i>The theology of Martin Luther</i>,
Philadelphia; Fortress Press,1963.<o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span>
<br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;">Bachmann,
E. Theodore. <i>The American Edition of
Luther Works: Word and Sacrament I</i>, Vol 35, Philadelphia; Fortress Press,1960.<o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span>
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<div class="MsoNormal" style="line-height: 200%; margin: 0in 0in 0.0001pt 0.5in; text-align: left; text-indent: -0.5in;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;">Hagen,
Kenneth. <i>A Theology of Testament in the
Young Luther: the Lectures on Hebrews</i>, Leiden; Brill, 1974.<o:p></o:p></span></span></div>
<span style="font-family: Arial, Helvetica, sans-serif;">
</span>
<div class="MsoNormal" style="line-height: 200%; margin: 0in 0in 0.0001pt 0.5in; text-align: left; text-indent: -0.5in;">
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="font-family: "Arial","sans-serif"; font-size: 12.0pt; line-height: 200%;">Pelikan,
Jaroslav. <i>American Edition of Luther’s Works:
Lectures on Titus, Philemon and Hebrews</i>, Vol 29, Saint Louis; Concordia
publishing house,1968.<o:p></o:p></span></span></div>
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</span></div>
<span style="font-family: "Arial","sans-serif";"><o:p></o:p></span><br /></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-24555622453567676112013-05-04T17:41:00.001-07:002013-05-05T20:17:13.826-07:00Critical Commentary on 1 Peter 2:9<br />
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><br />
1 Peter 2:9</span></b><a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref1"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[1]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὑμεῖς<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref2">[2]</a> δὲ<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref3">[3]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">(a.) </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">γένος ἐκλεκτόν<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref4">[4]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">, (Isa 43:20)<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">(b.)</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον ἱεράτευμα<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref5">[5]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">, (Exd 19:6)<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">(b.)</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἔθνος ἅγιον<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref6">[6]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">, (Exd 19:6)<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">(a.)</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">λαὸς<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref7">[7]</a> εἰς <i>περιποίησιν</i><a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref8">[8]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">, </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὅπως<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref9">[9]</a> <i>τὰς ἀρετὰς</i><a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref10">[10]</a> ἐξαγγείλητε<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref11">[11]</a></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">,</span><a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref12"><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">[12]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">(Isa
43:21)<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">τοῦ ἐκ σκότους<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref13">[13]</a> ὑμᾶς<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref14">[14]</a> καλέσαντος<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref15">[15]</a> εἰς τὸ θαυμαστὸν<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref16">[16]</a> αὐτοῦ<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref17">[17] </a></span></div>
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<span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">φῶς</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">·<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref18"><sup>[18]</sup></a><o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">Translation</span></b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">But you (all are) a
chosen race, a royal priesthood, a holy nation, a people for (God’s own)
possession, so that you might proclaim the praiseworthy deeds<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftnref19">[19]</a> of
Him who called you out of darkness into the marvelous light;<o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">Cutting at the Joints</span></b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">The genres of 1 Peter is
an epistle or a letter. 1 Peter 2:9-10 is the dividing point between the first
half of 1 Peter about identity of those who are chosen (1 Pet 1:3-2:10). Then
it transitions into how those who are in Christ can and should live, because
they are a people of God’s own possession. <o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">Summary</span></b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">Peter is expressing the
new reality of what it means to be incorporated into the People of God. First,
Peter explains that all believers are chosen and called. Second, this calling
comes with the role of being a part of a royal priesthood. Moreover, this is a
royal priesthood because it belongs to God, and because each believer is under
the headship of Jesus Christ, the King Priest. Christians are also a Holy
nation, a people set apart for God and His purposed plan. Finally,
believers belong to God as His very own people. In the end, all of these convey
the idea that Christians are chosen and called to participate in God’s
salvation history as His royal priest proclaiming praiseworthy deeds.
Therefore, Christians are chosen not just so they can live in communion with
God, but to participate in the plan God has for their life as royal
priest. <o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">Application</span></b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">In this passage, Peter
shows that all Christians are called to be priest. Thus, we are all able to
participate in the presence and communication with God. How many times do we
take this for granted and not pray? I know many instances in my life
where I have not prayed, because it never occurred to me to ask God for help
for myself or for others. Finally, I would remind everyone that we are all
chosen for a reason to be in this time and place. This is no coincidence, God
knew what He was doing; so, it is best that we prayerfully consider what His
plan and call is for our lives every day. <o:p></o:p></span></div>
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<span style="font-family: Times New Roman, serif;"><span style="font-size: 19px;"><b>Critical Commentary Notes</b></span></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn1"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[1]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">There are no relevant textual variants. It also
seems that this verse has a chiastic fusion of old
testament echos.<br />
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<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn2"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[2]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὑμεῖς</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” is a “normative subject of an implied </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">εστε</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (Dubis, 56, 2010).<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn3"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[3]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὑμεῖς δὲ</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” introduces the conclusion of section of 1 peter
1:3-2:10.(Feldmeier, 140, 2008), and “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">δὲ</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” is a post positive conjunction (Black, 31, 2009). Now, Davids
argues that, “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὑμεῖς δὲ</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” makes an “emphatic transition” where the
Old Testament People of God (Israel) is being replaced with the new people of
God (Christians) (Davids, 90-92, 1990). Davids, explains that, “This position
is described by transferring the church the titles of Israel in the OT (for the
church is the true remnant of Israel…)” (Davids, 90, 1990). In other
words, Davids argues for complete replacement of Israel by the church. A
moderate view is expressed by Bigg who conveys the concept that yes the church
obtains the titles of Israel, but Israel is not rejected as the People of God.
Bigg states, “All the titles are transferred from Israel to the brotherhood.
Israel has been purged, not rejected” ( Bigg, 134, 1975).<br />
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<!--[endif]--><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">While, the post positive
conjunction “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">δὲ</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” is in a position that does make it more
emphatic; it is highly improbable, that it is contrasting believers from the
people of Israel. First, this is not a polemic against the nation of
Israel (the “Jewish community”); second, “nowhere in 1 Peter are the readers
addressed as a <i>new</i> Israel or a <i>new</i> people of
God, as to displace the Jewish community” (Michaels, 107, 1988, italics
original). Finally, this passages main point is , “neither the differentiation
from Israel nor that from society, but the belongingness to God” (Feldmeier,
140-141, 2005).<br />
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<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn4"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[4]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “γένος ἐκλεκτόν” (<b>a chosen race</b>) is
a predicate nominatives (found in verse 9). Moreover, it is an echo of “the LXX
Isa 43:20” (Michaels, 108, 1998), and in its original context is referring to
the nation of Israel. Now, “γένος” is “a people of common origin”
(Donelson, 66, 2010; Achtemeier, 163, 1996). Grudem argues that, “The word <i>chosen</i> by
itself would suggest a sharing in the blessing of God’s ‘chosen people’ in the
Old Testament….as well as a sharing in the privileged status of Christ, the
‘chosen’ rock…God has chosen a new race of people, Christians, who have
obtained membership in this new ‘chosen’ race” (Grudem, 1988,111). This can
also be understood not as a new Israel, but an introduction or incorporation
into the people of God. Green explains this concept of being chosen as an
“election or introduction into Israel’s story” (Green, 62, 2007).<br />
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn5"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[5]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον ἱεράτευμα</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” is a <b>nominative functioning as
an appositive phrase that refers back to the</b> “γένος ἐκλεκτόν” or
chosen race (Dubis, 56, 2010), and it can be translated as a <b>royal
priesthood</b> (LXX) or a<b> kingdom of priest</b>(MT). This
echo is the exact phrase found in the Old Testament LXX (Michaels, 108, 1988),
most commentators take “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” adverbially (Bigg, 134, 1975; Michaels, 108, 1988; Davids 91,
1990; Marshal, 74, 1991; Schreiner, 114, 2003). Furthermore, NASB, NET, ESV,
KJV, NIV and most others translate this phrase as “royal priesthood”. Marshal
articulates best why this is the correct translation; he states “the fact that
each of the other three phrases here in 1 Peter consist of a noun with an
adjective (or adjectival phrase) speaks in favor” of these translations.
Some may take the “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">”
substantially. For example, Earnest best argues that “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” could be translated “a body of kings”
(Best, 270-293, 1969). This is unlikely, instead “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειος</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> is meant in a rather weaker sense at 1 Pt.
2:9 to signify royal priesthood in the manner in which one speaks of royal
service”, not one that is “invested with royal dignity” as is what is
understood to be in the LXX (TDNT, Vol 1, 591,1964-).<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn6"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[6]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἔθνος ἅγιον</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>holy nation</b>) is a “nominative in
apposition to </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">βασίλειον ἱεράτευμα</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (Dubis, 56, 2010). This is another echo back to Exd 19:6. “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἔθνος</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” conveys these concepts, “a body of
persons united by kinship, culture, and common traditions, <i>nation,
people</i>” (BDAG, 276,2000). In other words, it is a general designation
continuing this corporate idea that is expressed throughout this passage.
Meanwhile, “ἅγιον” carries the idea, of something or someone being holy,
“sacred” or “reserved for God and God’s service” (BDAG, 10, 2000).
Therefore, it could be understood, though not literally translated as, a nation
reserved for God and His service. In other words, this is a nation that is set
apart for God and His purposed plan.
<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn7"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><br />
[7]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">λαὸς</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>people</b>) is a “nominative in apposition
to </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἔθνος ἅγιον</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (Dubis, 56, 2010),<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn8"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><br />
[8]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">εἰς <i>περιποίησιν</i></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” ([of God’s own] <b>possession</b>) is an
accusative that conveys purpose (Dubis, 56, 2010), because God is doing the
acquiring or possessing of the property (BDAG, 804, 2000). One could also
translate understand this as being “destined for vindication,” because “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">εἰς <i>περιποίησιν</i></span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” could be considered a synonym for “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">σωτηρία</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (Michaels, 109, 2012). Thus, Michaels is
conveying a sense of future salvation. This is not found in any major
translation or in any other commentators (that I have read). The problem
is that this seems to stray away from the main idea of this passage where the
people are God’s own possession “created for that very purpose” (Dubis, 56,
2010). On the other hand, the next clause is a purpose clause that talks about
God’s virtues or deeds, which in this passage seems to be the calling of a
chosen people. Thus, the implications are salvific in the broader context.<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn9"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[9]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὅπως</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>in order that or so that</b>) is a purpose conjunction
(Wallace, 301, 2000), and introduces a purpose phrase (Dubis, 56, 2010).<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn10"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[10]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">“<i> </i></span><i><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">τὰς ἀρετὰς</span></i><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>Praiseworthy deeds</b>) is an accusative
functioning as a direct object (Wallace, 83, 2000), to the word verb “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἐξαγγείλητε</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (Dubis, 56, 2010). “</span><i><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἀρετὰς</span></i><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” refers to “a manifestation of divine power”
(BDAG, 130, 2000). Dubis explains that this manifestation of divine power is
best translated as “praiseworthy deeds” and that it refers “to God’s salvific
activity in Christ” (Dubis, 57, 2010). Luther translates it as “wonderful
deeds” and explains it as being, “that the power of God Christ has swallowed up
death, devoured hell, and drunk sin to the dregs, and placed us into eternal
life. These are such deeds that man cannot understand them, let alone perform them”(
Pelikan, 65, 1967).<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn11"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[11]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ἐξαγγείλητε</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>proclamation</b>) is an aorist verb with active voice in the
subjunctive mood (Dubis, 57, 2010). The subject of active voice verbs “performs
or experiences the action,” (Wallace, 181, 2000). Moreover, aorist tense
conveys perfective aspect, and since it is in the subjunctive mood, it conveys
a punctilliar action, rather than just a past action of proclamation
(Campbell,34-38; 91-92, 2008).<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn12"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[12]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὅπως <i>τὰς ἀρετὰς</i> ἐξαγγείλητε</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” is an echo of Isa 43:21b (Michaels, 110,
1988).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn13"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[13]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">σκότους</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>darkness</b>) is a genitive, that conveys the idea of
darkness. This darkness can be understood as “ignorance” (Michaels, 111, 1988).
The Theological Dictionary of the New Testament seems to agree with this
understanding of “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">σκότους</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">”
also; it states, “The whole range of meaning may be understood in terms
of the basic sense: darkness, not in connection with its optical effect, but …
as a hindrance to movement and action, to foresight, as the sphere of objective
peril and subjective anxiety” (TDNT, Vol 7, 424, 1964-). Thus, it is a “state
of spiritual or moral darkness” that can only be removed by God calling us out
into the light (BDAG, 932, 2000), and why TDNT argues that darkness implies a
destination for hell(TDNT, Vol 7,424,1964-).<br />
<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn14"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[14]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> “</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">ὑμᾶς</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (you) is an accusative functioning as a direct object
(Wallace, 83, 2000) to the verb </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">καλέσαντος</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> (Dubis, 57, 2010).<br />
<br />
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn15"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[15]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">“ </span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">καλέσαντος</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">” (<b>call</b>) is an aorist active participial. It expresses the
idea of being chosen for the purpose of accepting or receiving a “special
benefit or experience” (BDAG, 503, 2000).<br /><a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn16"><br />
[16]</a> Adjective that modifies light (</span><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 14pt;">φῶς</span><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn17"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[17]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> Genitive of source (Dubis, 57, 2010).<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn18"><sup><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><br />
[18]</span></sup></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> Barbara Aland et al., <i>The Greek
New Testament</i> (4th ed.; Federal Republic of Germany: United Bible
Societies, 1993), 601.</span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 14pt;">
<!--[if !supportLineBreakNewLine]--><br />
<!--[endif]--><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<a href="https://www.blogger.com/blogger.g?blogID=8123074313746874514" name="_ftn19"><span style="font-family: 'Times New Roman', serif; font-size: 14pt;">[19]</span></a><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"> My translation disagrees with NASB, ESV,
but agrees with RSV and NRSV. Martin Luther also understands it this way.
(Pelikan, 63, 1967). </span></div>
<div style="text-align: center;">
<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;"><b>Bibliography</b><o:p></o:p></span></span></div>
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Donelson, Lewis.
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Dubis, Mark. <i>I Peter: A Handbook on the Greek Text</i>.
Waco, TX: Baylor University Press, 2010.<o:p></o:p></span></span></div>
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Feldmeier,
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Green, Joel. <i>1 Peter</i>. The Two Horizons New Testament
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Grudem, Wayne, <i>1 Peter</i>, Tyndale New Testament
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<span style="font-size: 12pt;"><span style="font-family: Verdana, sans-serif;">Wallace, Dan, <i>The Basics of New Testament Syntax: and Intermediate
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<span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><o:p></o:p></span><br />Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-24698721793097674992013-01-19T13:39:00.000-08:002015-02-14T12:53:49.677-08:00Roman Persecution and Christian Response<br />
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<a href="http://upload.wikimedia.org/wikipedia/commons/thumb/b/ba/Ignatius_of_Antioch.jpg/800px-Ignatius_of_Antioch.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/thumb/b/ba/Ignatius_of_Antioch.jpg/800px-Ignatius_of_Antioch.jpg" height="220" width="320" /></a><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">The early church was a strong witness in the
beginning as they laid down their lives for their faith. Their persecution was
over a period of about 200 years throughout the second and third centuries. It was
not constant but off and on, based on who was emperor or governor at the time.
At first, Christians were considered to be just another sect of Judaism which
was a protected/sanctioned religion at the time. Gonzalez explains,<o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">The early Christians
did not believe that they were following a new religion. They were Jews, and
their main difference with the rest of Judaism was that they were convinced
that the Messiah had come, whereas other Jews continued awaiting his advent.
Therefore, the Christian message to Jews was not that they should abandon their
Jewishness. On the contrary, now that the messianic age had begun, they were to
be better Jews. Likewise, their early proclamation to the Gentiles was not an
invitation to accept a newly born religion, but rather to become participants
of the promises made to Abraham and his descendents….From the point of view of
those Jews who rejected Christianity, this situation was understood in a
similar manner. Christianity was not a new religion, but a heretical sect
within Judaism…Thus, Romans, Jews, and Christians agreed that what was taking
place was a conflict among Jews.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in; text-indent: 2.25pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">It
was not until close to the second century when the Christians started to be
persecuted in mass by the Roman Empire. The
attacks on the Christian faith, by the Roman Empire, were based on several popular
Roman cultural misconceptions of Christianity and its practices. This was why
many church leaders such as Tertullian and others wrote apologies against the Roman
culture and government. There were three major slanders against the church which
being that they were atheist, cannibals, and participants of incest. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> First, the Romans thought the
Christians were atheist. This was not so much because they did not believe in
their god’s but because they would not declare Caesar as Lord, worship him or
burn incense to the emperor.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></a> This refusal to
participate in the “emperor cult” was seen as unpatriotic and treasonous,<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></a> because the cult was a
testimony of one’s loyalty toward the emperor.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></a> Moreover, Christians do
not worship idols and would not make any graven images of God. This for a Roman
would be complicated since they were a culture filled with idols. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> The second reason, the Romans
eventually grew to hate the Christians was because they believed
sensationalized stories of how Christians were performing brutal human
sacrifices and were cannibals. This misconception was based on the fact that
Christians partook in the Lord’s Supper. Robert Wilken cites a Cologne papyrus that states,<o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">At this moment
another naked man arrived with a purple belt around his loins. He threw the boy’s
body on its back, struck it, opened it, removed the heart and placed it over
the fire. Then he took the roasted heart off the fire and cut it into halves.
He sprinkled it with barley and drenched it with oil. When it was sufficiently
prepared, he distributed portions of it to the initiates, and when they were
holding them (in their hands), he made them swear an oath by the blood of the
heart…<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="http://upload.wikimedia.org/wikipedia/commons/thumb/6/6b/Siemiradzki_Christian_Dirce.jpg/800px-Siemiradzki_Christian_Dirce.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/thumb/6/6b/Siemiradzki_Christian_Dirce.jpg/800px-Siemiradzki_Christian_Dirce.jpg" height="192" width="400" /></a><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Moreover,
in the third century, Minucius Felix, a Latin Apologist, made similar claims. He just went further by stating, “I shudder to
mention it—it is this blood that they lick with thirsty lips...by which they
seal their covenant…”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></a> This would clearly create
a negative narrative concerning the entire Christian community. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Finally, the Romans also viewed the
Christians as suspicious. The early Christian services were held during the
night and no unbelievers were allowed to participate in their agape feast.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></a> Plus, Christians also
greeted each other with holy kisses. The Roman’s saw these actions possibly as
subversive. Around this time, Livy, a well known Roman historian, wrote about
the secretive Bacchic cult and their night time lavish wine feast that led to
licentiousness. The Romans were appalled by these groups with their meetings
and dancing.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></a> Even though this was not talking about Christians,
it set a precedent for how Romans would view these types of groups in the
future. Again in the second century, Roman leaders would have read Minucius
Felix’s views on the Christians, and according to him, <o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">On a special day
they gather in a feast with all their children, sisters, mother—all the sexes
and all ages. There, flushed with the banquet after such feasting and drinking,
they begin to burn with incestuous passions. They provoke a dog tied to the lampstand
to leap and bound towards a scrap of food which they have tossed outside the
reach of his chain. By this means the light is overturned and extinguished, and
with it common knowledge of their actions; in the shameless dark with
unspeakable lust they copulate in random unions, all equally being guilty of
incest, some by deed, but everyone by complicity…<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></a></span></blockquote>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Clearly,
it is understandable how Roman society could find Christians of the second and
third century repulsive.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> In summary, the Romans persecuted the
Christians because they found them to be unloyal subjects to the emperor,
divisive and anti-roman culture. It was
under Trajan that secret societies were banned.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></a> Governor Pliny the Younger captured two
female Christian ministers and tortured them to find out what happened in the
meetings.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></a>
Decius
was the cruelest; his persecution covered the entire empire and produced the most
martyrs. Diocletian’s persecution was the most aggressive. In AD 303, he passed
3 edicts demanding that churches were to be destroyed, Bibles were to be
burned, and Christians were to be removed from public office; they were to
throw incense to gods or be killed. After this, in 311, the Edict of Toleration
was passed, making Christianity a sanctioned religion in the empire.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Christian Response: <br />
</span></b><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">The
Christians responded to these accusations and the persecution in two ways: by
embracing martyrdom, and by writing apologies. Both of these were powerful
witnesses to the pagan culture around them. Christians were being executed for
not giving up their faith while simultaneously leaders were writing apologies
arguing against the common Roman misconceptions of the faith. These are both
expressions of believers’ witnessing for Christ Jesus to those who were around
them. Martyrdom was not only accepted by many church leaders, they even went so
far as to encourage it. For example, Ignatius states, <o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">Suffer me to become
food for the wild beasts, through whose instrumentality it will be granted me
to attain to God. I am the wheat of God, and let me be ground by the teeth of
the wild beasts, that I may be found the pure bread of Christ. Rather entice
the wild beasts, that they may become my tomb, and may leave nothing of my
body; so that when I have fallen asleep [in death], … Then shall I truly be a
disciple of Christ, when the world shall not see so much as my body. Entreat
Christ for me, that by these instruments I may be found a sacrifice [to God]. <a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn12" name="_ftnref12" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[12]</span></sup><!--[endif]--></sup></a> </span></blockquote>
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<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<a href="http://upload.wikimedia.org/wikipedia/commons/9/9d/Tertullian_2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/9/9d/Tertullian_2.jpg" /></a><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Clearly,
Ignatius was holding on to the future promise that he had no reason to fear
death, because he knew he would have only “fallen asleep.” Thus, Ignatius
embraced death, because he realized there was a future afterwards with God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Furthermore, the early church saw beyond
their lives and realized that God would use them and their deaths to bring more
into the faith. Tertullian stated it this way, “The oftener we are mown down by
you, the more in number we grow; <i>the
blood of Christians is seed.</i>”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn13" name="_ftnref13" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[13]</span></sup><!--[endif]--></sup></a>
Tertullian continues, “But the Church triumphed through suffering,” and “out of
weakness was made strong.”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn14" name="_ftnref14" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[14]</span></sup><!--[endif]--></sup></a>
In other words, no matter how much persecution was brought against them
Tertullian and the rest of the fathers of faith realized that God was in charge.
So if they did die, it was for a greater cause than their individual lives. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Tertullian, also had another reason for
strongly supporting martyrdom, which was he believed that Christians needed to
earn God’s grace. He believed that Christians should be excited to die for
Christ. That once they had embraced the doctrines of Christ, then they would
willingly chose to die. To Tertullian, it was the most assured way to have known
one would have earned remission for all of his or her sins.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></a> Tertullian seemed to have
drawn heavily on 2 Timothy 2:11-13 which states, <o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">“It is a trustworthy
statement: ‘For if we died with Him, we will also live with Him; If we
endure, we will also reign with Him; If we deny Him, He also will
deny us; If we are faithless, He remains faithful, for He cannot deny
Himself.”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></a></span></blockquote>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-indent: 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">This
was clearly a parallel to Tertullian’s thought process. He stated, “Seeing he
denies Christ in him by denying that he is a Christian, he has denied <i>Christ</i> Himself also.” <a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn17" name="_ftnref17" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[17]</span></sup><!--[endif]--></sup></a>
This was probably why Tertullian found pleasure and excitement though in persecution
because it gave the Christian the opportunity to choose Christ, which in turn
would make them partakers in grace since martyrdom secures ones forgiveness. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> Another key to these matters was that
they had a very reverential fear of God. They realized that God was more worthy
to be embraced than the Roman’s who had temporal power over them. In “The
Passion of the Sicilian Martyrs”, two martyrs expressed this idea clearly as
they were being interrogated by Saturinus, the proconsul. Cittinus said: “We
have none other to fear, save only our Lord God, who is in heaven,” and then
Donata said, “Honour to César as Cesar: but fear to God.”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></a> In other words, they did
not fear what the local politicians could do to them. They would show them
honor because God expected that of them. But they would not reject Christ. This
was a beautiful expression of their reverential fear for God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> During those persecutions, there were
several apologists who wrote clear arguments responding to the Roman
misconceptions of the church. One of those apologist was the philosopher
Athenagoras. In his book, “<i>Please for the
Christians,</i>” he countered the three misconceptions against the Christians.
First, he argued that Christians were not atheist. He started,<o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">[I]s it not absurd
to apply the name of atheism? …while we have such incentives to piety—in the
established order, the universal harmony, the magnitude, the colour, the form,
the arrangement of the world—with reason might our reputation for impiety, as
well as the cause of our being thus harassed, be charged on ourselves. But,
since our doctrine acknowledges one God, the Maker of this universe, who is
Himself uncreated (for that which is does not come to be, but that which is
not) but has made all things by the Logos which is from Him, we are treated unreasonably
in both respects, in that we are both defamed and persecuted.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn19" name="_ftnref19" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[19]</span></sup><!--[endif]--></sup></a></span></blockquote>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">In
other words, Athenagoras came out and said that they believed in God, the one
true preexistent God. Then, he went on further to defend the Christian God as
the one and only true God, and why it would have been illogical for believers
to reject Jesus Christ.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Next, Athenagoras challenged the second
misconception about the church being cannibalistic. He was very clear that the
body was not meant for anything other than burial, and that it was not meant to
be eaten by any animal period. He stated, “But what need is there to speak of
bodies not allotted to be the food of any animal, and destined only for a
burial in the earth in honour of nature, since the Maker of the world has not
alloted any animal whatsoever as food.”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn21" name="_ftnref21" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[21]</span></sup><!--[endif]--></sup></a> In
fact, he started this section off with “but what need is there to speak of
bodies” as if he was wondering why he even had to bring it up. At the end of
the chapter, he even argued the only reason someone would disagree with this
would be if they were “half brutes.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Finally, he challenged the moral behaviors
of the believers when it came to the love feast and the claims that they were
rampant with sexual immorality. First, Athenagoras defended the morality of the
church and their feast and the holy kiss. He argued that the laws of man were
not what they followed, since any evil person could evade them; instead
Christians were to follow a higher law of loving everyone as himself.<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></a> Moreover, like Tertullian, Athenagoras seemed
to think one could lose their salvation. Thus, it was important to make sure
one did not break any major laws ordained by God. This is clearly seen when he was
writing about the greeting with a holy kiss, “Therefore the kiss, or rather the
salutation, should be given with the greatest care, since, if there be mixed
with it the least defilement of thought, it excludes us from eternal life.”<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftn23" name="_ftnref23" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-size: 12pt; line-height: 115%;">[23]</span></sup><!--[endif]--></sup></a>
Hence, these early believers took their faith and their actions very seriously
to the point where they were willing to die. Finally, he went on the offensive
with a more polemic tone showing the hypocrisy within the Roman Empire.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Conclusion:<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;"> In conclusion, the Christians during
the first and second century had shown great courage. The American church could
learn several things from this early church. First, that they were not ashamed
of Christ or the Gospel; this was because of a reverential fear they had for
God and his Son Jesus Christ. Moreover, we see a group of Christians who did
not just live in their culture but who also challenged it daily by the way they
lived and by the writings they published. Sadly, many Americans today in our
religious and safe society do not realize how blessed they are to live here.
Moreover, the American church today seems to overemphasize the present state of
life by doing all they can to save and preserve their life and legacy. The real
focus should be on God and his will for each believer. The early church seemed
to have understood that it showed by them living out in their daily lives what
Peter stated in his epistle, <o:p></o:p></span></div>
<blockquote class="tr_bq">
<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt;">Beloved, I urge
you as aliens and strangers to abstain from fleshly lusts which
wage war against the soul. Keep your behavior excellent among the
Gentiles, so that in the thing in which they slander you as evildoers,
they may<b><sup> </sup></b>because of your good deeds, as they observe <i>them</i>;
glorify God in the day of visitation.(NASB 1Peter 2:11).</span></blockquote>
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<span style="font-family: "Tahoma","sans-serif"; font-size: 12.0pt; line-height: 200%;">Clearly,
the American church could learn to forgo the present pleasures of this world
and spend more time in God’s Word, grow in maturity, live moral and excellent
lives as we are waiting for that day of Christ return. In the end, believers
must learn to look beyond the present age, time, and space because life is but
a vapor, and live for Christ as the early church did. <o:p></o:p></span></div>
<div>
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<br /></div>
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span><span style="font-family: "Arial","sans-serif";"> Justo L. Gonzalez, <i>The
Story of Christianity: The Early Church to the Present Day</i>.( Peabody:
Prince Press, 2010 )31-32.<o:p></o:p></span></div>
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<br /></div>
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<span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span><span style="font-family: "Arial","sans-serif";"> Gonzalez, <i>Story of
Christianity</i>, 41.<o:p></o:p></span></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Henry Chadwick, <i>The Early Church: The Story of emergent Christianity from the Apostolic
Age to the Dividing of the Ways between the Greek East and the Latin West</i>.(New
York: Penguin,1993) 24. <o:p></o:p></span></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Everett Ferguson, Backgrounds of
Early Christianity,(Grand Rapids:Eerdmans,1993) 185.<o:p></o:p></span></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Robert L. Wilken, The Christians as
the Romans Saw Them,(New Haven: Yale University Press,1984). 18. <o:p></o:p></span></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Wilken, The Christians, 18-19.<o:p></o:p></span></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Love feast are meals where all the
members of the church would eat together and take the Lords supper (1 Cor
11:20-21; 2Pt 2:13; Jude 12). <o:p></o:p></span></div>
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</div>
<div id="ftn8">
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Wilken, The Christians, 17. <o:p></o:p></span></div>
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<br /></div>
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<div id="ftn9">
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Wilken, The Christians, 19. <o:p></o:p></span></div>
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<div id="ftn10">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Gonzalez, <i>The Christian Story</i>, 40.<o:p></o:p></span></div>
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<br /></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Gonzalez, <i>The Christian Story</i>, 40.<o:p></o:p></span></div>
</div>
<div id="ftn12">
<div class="MsoNormal" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref12" name="_ftn12" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[12]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Ignatius of Antioch, "The Epistle of Ignatius to the Romans", in <i>The Ante-Nicene Fathers, Volume I: The
Apostolic Fathers With Justin Martyr and Irenaeus</i> ( ed. Alexander Roberts
et al.;Buffalo, NY: Christian Literature Company, 1885), 75.<o:p></o:p></span></div>
</div>
<div id="ftn13">
<div class="MsoNormal" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref13" name="_ftn13" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[13]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Tertullian, "The Apology", trans. S. Thelwall, in <i>The Ante-Nicene Fathers, Volume III: Latin
Christianity: Its Founder, Tertullian</i> ( ed. Alexander Roberts et al.;Buffalo,
NY: Christian Literature Company, 1885), 55.<o:p></o:p></span></div>
</div>
<div id="ftn14">
<div class="MsoNormal" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref14" name="_ftn14" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[14]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Tertullian, "The Apology", 60.<o:p></o:p></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";">For example, Tertullian states, “For
who that contemplates it, <b>is not excited</b>
to inquire what is at the bottom of it? who, after inquiry, does not embrace
our doctrines? and when he has embraced them, desires not to suffer that he <b>may become partaker of the fullness of
God’s grace</b>, that he <b>may obtain</b>
from God complete forgiveness, by giving in exchange his blood? <b>For that secures the remission of all
offences</b>.” (Tertullian, "The
Apology", 1885, 55).<o:p></o:p></span></div>
<div class="MsoFootnoteText" style="text-indent: .5in;">
<br /></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> All scripture is from NASB unless
stated. <o:p></o:p></span></div>
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<br /></div>
</div>
<div id="ftn17">
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref17" name="_ftn17" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[17]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Tertullian, "Scorpiace", trans. Peter Holmes, in <i>The Ante-Nicene Fathers, Volume III: Latin Christianity: Its Founder,
Tertullian</i> ( ed. Alexander Roberts et al.;Buffalo, NY: Christian Literature
Company, 1885), 642.<o:p></o:p></span></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> "Introduction to the Passion of
the Scillitan Martyrs", in <i>The
Ante-Nicene Fathers, Volume IX: The Gospel of Peter, the Diatessaron of Tatian,
the Apocalypse of Peter, the Visio Pauli, the Apocalypses of the Virgil and
Sedrach, the Testament of Abraham, the Acts of Xanthippe and Polyxena, the
Narrative of Zosimus, the Apology of Aristides, the Epistles of Clement
(Complete Text), Origen’s Commentary on John, Books I-X, and Commentary on
Matthew, Books I, II, and X-XIV</i> ( ed. Allan Menzies;New York: Christian
Literature Company, 1897), 285.<o:p></o:p></span></div>
</div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref19" name="_ftn19" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[19]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Athenagoras, "A Plea for the Christians", trans. B. P. Pratten, in <i>The Ante-Nicene Fathers, Volume II: Fathers
of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of
Alexandria (Entire)</i> ( ed. Alexander Roberts et al.;Buffalo, NY: Christian
Literature Company, 1885), 131.<o:p></o:p></span></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a><span style="font-family: "Arial","sans-serif";"> Athenagoras makes two strong
arguments first he states that they are do not know the truth about God because
they have not learned it from God, but their own knowledge. For example, “they have not been found
competent fully to apprehend it, because they thought fit to learn, <b>not</b> from God concerning God, <b>but each one from himself</b>; hence they
came each to his own conclusion respecting God, and matter, and forms, and the
world.” (Athenagoras, "A Plea for the Christians", 131). In other
words, Athenagoras exposed the fact that the romans have created God’s of their
own design. <o:p></o:p></span></div>
<div class="MsoFootnoteText" style="text-indent: .5in;">
<span style="font-family: "Arial","sans-serif";">And then second, he gives a clear argument for why
believers should not reject God. His argument is based on the fact the
believers have the Holy Spirit and therefore can understand God and believe in
him. Therefore, since we know the truth of God and have the Spirit it would be
illogical to reject him for the opinion of mere men. For instance, Athenagoras
states, “But we have for witnesses of the things we apprehend and believe,
prophets, men who have pronounced concerning God and the things of God, <b>guided by the Spirit of God</b>. And you
too will admit, excelling all others as you do in intelligence and in piety
towards the true God (</span><span lang="EL" style="font-family: "Arial","sans-serif"; mso-ansi-language: EL;">τὸὂντως</span><span lang="EL" style="font-family: "Arial","sans-serif";">
</span><span lang="EL" style="font-family: "Arial","sans-serif"; mso-ansi-language: EL;">θει</span><span style="font-family: "Arial","sans-serif";">̂</span><span lang="EL" style="font-family: "Arial","sans-serif"; mso-ansi-language: EL;">ον</span><span style="font-family: "Arial","sans-serif";">), that it would be irrational for us
to cease to believe in the Spirit from God, who moved the mouths of the
prophets like musical instruments, and to give heed to mere human opinions.”
(Athenagoras, "A Plea for the Christians", 131).<o:p></o:p></span></div>
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</div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref21" name="_ftn21" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[21]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Athenagoras, "On the Resurrection of the Dead", trans. B. P. Pratten,
in <i>The Ante-Nicene Fathers, Volume II:
Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and
Clement of Alexandria (Entire)</i> ( ed. Alexander Roberts et al.;Buffalo, NY:
Christian Literature Company, 1885), 153.<o:p></o:p></span></div>
</div>
<div id="ftn22">
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref22" name="_ftn22" title=""><sup><span style="font-family: "Arial","sans-serif";"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[22]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif";"> Athenagoras, "A Plea for the
Christians", trans. B. P. Pratten, in <i>The
Ante-Nicene Fathers, Volume II: Fathers of the Second Century: Hermas, Tatian,
Athenagoras, Theophilus, and Clement of Alexandria (Entire)</i> ( ed. Alexander
Roberts et al.;Buffalo, NY: Christian Literature Company, 1885), 146.<o:p></o:p></span></div>
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<br /></div>
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<a href="file:///C:/Users/tsalazar21/Desktop/Roman%20Persecution%20and%20Christian%20Response.docx#_ftnref23" name="_ftn23" title=""><sup><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;"><!--[if !supportFootnotes]--><sup><span style="font-size: 10pt; line-height: 115%;">[23]</span></sup><!--[endif]--></span></sup></a><span style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%;">
Athenagoras, "A Plea for the Christians", 146.</span></div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com1tag:blogger.com,1999:blog-8123074313746874514.post-15361394968647774512012-11-06T20:43:00.001-08:002012-11-06T22:19:47.219-08:00Anthropology and Harmartiology Doctrinal Statement<!--[if gte mso 9]><xml>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">Humanity’s origin: </span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">I
believe that God created humanity by an intentionally purposed act (Gen
1:26-28)to rule over the creation(Gen 1:26b-28;Ps 8:6-8). I believe God made
humanity both male and female in the image of God (IOG)(Gen 1:26-28;2:18-25;5:1).
Both male and female are intrinsically and equally endowed at creation, and
share the IOG corporately and neither one individually is more or less the
image. (Gen 1:27;2:18;5:1). <span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">I
believe the IOG is in all people (Gen 1:26-27), and that all humans have
intrinsic worth (Gen 9:6; Jam 3:9). The IOG has a structural aspect where we
can make rational and moral decisions as rulers on earth (Gen 2:20; Eph 1:11).
The IOG has a functional aspect where God has ordained man to rule in His stead
physically over creation (Gen 1:26; 2:5; Ps 8:5-6; Rom 20-22). The IOG has a
relational aspect where we are to mirror or reflect the image of God as seen in
the Trinity by being a unified or a relational community (Gen 1:26; Jon
17:21-22), especially in regards to Christians (Acts 2:43-47;Phil 2:2-4).<span style="mso-spacerun: yes;"> </span>Moreover, the IOG has a theological aspect
where since the fall, every man’s IOG is marred (Ps 14:1-3; 53:1-3;Rom 3:10-12),
but through faith in Christ and His work the image is gradually renewed - first
through justification, then gradually through sanctification (Jn 3:3; Rom 6:4;
2Cor 5:16-17; 1 Pet 1:23) until after we die when God will glorify us (Rom
8:29-30). The goal while still here on earth is to strive towards Christ’s
likeness (Jn 2:6; Rom 8:29 1Cor 11:1; Gal 3:27; Eph 5:1-2; 1 Pet 2:21) and to
have the mind of Christ (Rom 12:2; 1Cor 2:16 Phi 2:5.)</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">Humanity’s constitution:</span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">
I believe that each person is divided into material (body) and immaterial (soul/spirit)
(Mt 10:28; 1Cor 5:3). <span style="mso-spacerun: yes;"> </span>Those who believe
in Christ will be separated from their bodies for a short time at death (1
Thess. 4:13-17) until they receive their glorified bodies after Christ’s return
(1Cor 15:44). </span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">The origin of the soul: </span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">I
believe the human soul is transmitted from one’s parents (Gen 1:28; 2:7;5:1-5;46:26;
Heb 7:9-10) as God’s secondary agents of creation. Thus, each soul is
inherently sinful because it was transmitted by Adam to all his posterity (Ps
51:5; Rom 3:9-3-23;5:12).</span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">Humanity’s sin in the Garden of
Eden:</span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;"> I believe sin began in the Garden of Eden with Adam
and Eve, when they chose to disobey God and thus, cursed the entire creation
(Gen 3).<span style="mso-spacerun: yes;"> </span>This sinful nature is also
passed down to each person as they inherit the sinful nature or the guilt of
Adam (Rom 5:12-21). This means that each person in the human race is innately sinful
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<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;">The nature and effects of sin on
the Humanity:</span></b><span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;"> I believe all humanity sinned when Adam
and Eve sinned in the garden and thus caused the rest of their posterity to be
born with sin in them, marring the entire human race (Rom 5:12-21). Furthermore,
due to each person’s sinful nature, it is impossible for anyone to desire God
(Jn 6:44) or obtain righteousness through their own ability or power (Is 64:6;
Rom 3:29). Salvation is a gift through faith in Christ Jesus, and one can only
please God through faith (Heb 11:6). I believe that both the material and the
immaterial are corrupted; the material: body (Rom 6:12-13) and the immaterial: mind
(Eph 2:3), heart (Jer 17:9; Ecc 8: 11,9:3 Rom 1:21), conscience (1 Tim 4:2), will
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<span style="font-family: "Times New Roman","serif"; font-size: 14.0pt; line-height: 200%;"><span style="mso-tab-count: 1;"> </span>I believe original sin caused corruption of all humanity
(Rom 5:12), and spiritual death (Gen 2:17,3:9-10). It caused humanity to feel
shame (Gen 3:7). It caused a curse on creation and caused physical death (Gen
3). I believe sin consists of actions and passive acts, for example, wrong
thoughts (Mt 5:27-28;1 Jn 3:15), and wrong motives (Mt 6:1-6; Jas 4:3). The Biblical
nature of sin consists of shortcomings or falling short (Lev 4:22-24; Rom
2:12), rebellion against God (Is 1:2), lawlessness (1 Jn 3:4), transgression
(Dt 17:2), drifting or wandering astray (Lev 4:2-3; Mk 13:5; Heb 2:1) and so on.
In general, sin is any falling short of God’s Glory. The result of the generic
original sin is that humanity is born inherently sinful and each one will fall
short because of it (Rom 3:10, 23). It is because of this sin that those who
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<![endif]-->Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-33401978657684982322012-06-17T00:00:00.001-07:002013-06-01T16:35:57.050-07:00My Translation of Ephesians 2<br />
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Ephesians
2<o:p></o:p></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">1</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
And you (all) being dead, in reference to your offences<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn1" name="_ftnref1" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[1]</span></sup></sup></a> and
sins, <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">2</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
in which you formerly walked according to this worldly age,<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn2" name="_ftnref2" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[2]</span></sup></sup></a>
according to supernatural [ruling] power<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn3" name="_ftnref3" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[3]</span></sup></sup></a> over
the air<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn4" name="_ftnref4" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[4]</span></sup></sup></a>,
the spirit that is now working among the
sons of disobedience.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">3</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.among
whom, we also all formerly lived in our flesh’s lust doing fleshly desires and
impulsive<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn5" name="_ftnref5" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[5]</span></sup></sup></a> desires, and we were children, conditioned of
our nature,<sup> <a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn6" name="_ftnref6" title=""><sup><span style="font-size: 12pt; line-height: 115%;">[6]</span></sup></a></sup> destined for wrath<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn7" name="_ftnref7" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[7]</span></sup></sup></a> even
as the rest. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">4</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.but
God being rich in mercy, because of His great love which He loved us<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">5</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
and although we were dead in our offences<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn8" name="_ftnref8" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[8]</span></sup></sup></a>,
made us alive together with Christ—by means of grace you have been saved—<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">6</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
and raised you (all) and seated you
(all) in the heavenly placed in Christ Jesus<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">7</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
in order that He might demonstrate in the age to come, the surpassing riches of
His grace in kindness toward us in Christ Jesus.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">8</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">. For by means of grace you have been saved through faith, and that not of
yourselves, it is a gift that comes from God. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">9</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
not (a gift that comes) from works, in order that no one may boast on themselves.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">10</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">
For we are his creation, created in Christ Jesus for good works, that God
prepared beforehand in order that we might walk in them.<br /><br /><o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">11</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
Therefore remember that once you (all), the nations in the flesh, those who are
called uncircumcised by the so called circumcision which is in the flesh made
by hands. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">12</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
that you were at that time apart from Christ, alienated from the commonwealth
of Israel, and strangers to the covenant of the promise, having no hope, and
without God in the world. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">13</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
But now in Christ Jesus, you (all) who once were far off, have been brought
near by [means] of the blood of Christ,<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">14</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
for He Himself is our peace, the one who made both groups into one, and
destroyed the barrier fence that divides, namely the enmity, in His flesh<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">15</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
by abolishing the law, the commandments contained within ordinances, so that He
might make in Himself the two into one man, thus making peace. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">16</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
and reconcile both into one body, to
God through the Cross, by putting to death the enmity.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">17</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">. and he preached the good news of peace to you
[who are] far away, and peace to you who are near.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">18</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
for through Him we have access to one Spirit of the father,<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">19</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.therefore,
you are no longer strangers and aliens, but you are fellow citizens with the
holy ones, and are members of God’s house. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">20</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
(you) having been built on a foundation, the
apostles and the prophets, Christ Jesus himself being the corner stone,<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">21</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">. in whom the building, joined together is
growing into a Holy Temple, in the Lord. <o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">22</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
in whom also you are being built
together into a dwelling of God in the Spirit. <o:p></o:p></span></div>
<div>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[1]</span></span></span></a>
BDAG says this <span lang="EL" style="font-family: Gentium; font-size: 12pt;">παραπτώμασιν</span><span style="font-family: Gentium; font-size: 12pt;">
means offences. </span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[2]</span></span></span></a>
Attributive genitive </div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[3]</span></span></span></a>
According to the Concise Greek-english dictionary of the new testament, <b><span lang="EL">ἐξουσία</span><span lang="EL"> </span></b>, <b><span lang="EL">ας</span></b> f <i>authority, right,
liberty; ability, capability; supernatural power; ruling power</i> Barclay Moon
Newman, <i>A Concise Greek-English
Dictionary of the New Testament.</i> (Stuttgart, Germany: Deutsche
Bibelgesellschaft; United Bible Societies, 1993), 65</div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[4]</span></span></span></a>
Genative of subordination</div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[5]</span></span></span></a> Subjective genitive. According to BDAG “διάνοια”
is a<b><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> “</span>sense, impulse</i></b>,
in a bad sense.” </div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[6]</span></span></span></a> <b>condition or circumstance as determined by
birth, (BDAG) 1069.</b></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[7]</span></span></span></a> <span lang="EL">ὀργῆς</span> is a genitive of destination,
(Larkin, 30).</div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[8]</span></span></span></a>
Transgressions or offences against God.</div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-35861500279768817422012-06-10T22:56:00.000-07:002012-06-10T22:59:48.645-07:00My Translation of Ephesians 1<br />
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Ephesians 1<o:p></o:p></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">1
</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">Paul,
an apostle of Christ Jesus, by the will of God, to the holy ones who are [in
Ephesus] who believe in Christ Jesus. <b>2</b>
Grace to you all and peace from God our Father and the Lord Christ Jesus.<o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">3</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
Blessed is the God and father of our Lord Jesus Christ, who has blessed us with
every spiritual blessing within the heavens within Christ. <b>4</b>. Just as He chose us within Him before the beginning of the
world, in order for us to be holy and blameless before him, in love, He having predestined
us for sonship through Christ Jesus to himself, according to His good pleasure
and His will,<b>6</b>. For the praise of
his glorious grace, which he bestowed upon us in the beloved. <br /><br /><o:p></o:p></span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">7</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
In whom we have redemption through His blood, that is forgiveness of sin
according to the richness of His grace.<b>8</b>.
That (He) causes to abound on us, in all wisdom and insight.<b>9</b> He made known to us the mystery of
His will, according to the good pleasure<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span></span></a>,
that He purposed in Him,<b>10</b> For
administration of the fullness<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span></span></a> of
time, to sum up for himself all things in Christ,<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span></span></a>
the [things] in the heaven and the [things] on the earth in Him.</span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">11.</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">
In whom, also we have been chosen as God’s own people<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span></span></a>
after being predestined according to his purpose who works all things according
to the counsel of His will.</span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">12.</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">
We who were the first to hope in Christ would be to the praise for His glory.<b>13.</b> In Him also you all after listening
to the true Word, the Gospel of your salvation having believed, after you were
sealed by the Holy Spirit of the promises.<b>14.</b>
Who is a down payment on our inheritance, concerning redemption, of [God’s own]
possession to praise of His glory, </span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">15</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
because of this, I have heard of the faith in the Lord Jesus, which exists
among you and your love (that is) for all the holy ones.</span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;"><br /></span></b></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">16</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
I am not stop giving thanks on behalf of you (all), bringing (you) to memory in
my prayers,<o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">17</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
that the God of our Lord Jesus Christ, the glorious Father, may give you
spiritual wisdom and revelation in the knowledge of Him. </span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">18</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">. May He illuminate the eyes of your heart so that (you) will know what is the
expectation of his calling, also what is the wealth of His glorious inheritance
in the holy ones;</span></div>
<div class="MsoNormal">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">19</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
and what is the surpassing greatness of his power toward us, who believe,
according to the working according to His mighty strength. </span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">20</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">
which He worked in Christ, having raised (Christ) up from the dead and sat at
the right hand, in the heavens, </span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">21</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">
above every rule and authority and power and dominion and every name that is
named not only in this age but also in the age to come</span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">22</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.and all things (are) subject under His feet and He
gave Him as head over all the church. </span><b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">23</span></b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 115%;">.
which is his body, “the fullness of Him who fills in every way”.</span></div>
<div>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span></span></span></a><span style="font-family: Garamond, serif;"> delight<o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Or completion. <o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span></span></span></a><span style="font-family: Garamond, serif;">
According to John Delhousaye Notes on Ephesians Greek text & notes.
<o:p></o:p></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Greek/Eph%201-6.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span></span></span></a><span style="font-family: Garamond, serif;"> People or possessions, the NET states,
“In Christ we too have been claimed as God’s own possession.” Since we are
people, the ones who have been “predestined sonship”(VS 6) then I think it
would be probable that the possessions here are either the people the ones who
have the predestined sonship.</span> </div>
</div>
</div>Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-69280655061274922652012-06-06T23:30:00.000-07:002015-01-31T09:54:05.674-08:00Elder and Pastors as Shepherds: Understanding Πρεσβυτέρους in 1 Peter 5<br />
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><b>Elder and Pastors as Shepherds </b><o:p></o:p></span><br />
The <b>PDF </b>is available from Academia.edu by<b> </b><a href="https://www.academia.edu/8493145/Elder_and_Pastors_as_Shepherds" style="font-weight: bold;" target="_blank">clicking here</a></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In approximately AD 63, Peter writes (or
by orally speaking as Silas writes)<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span></span></a> the
book of 1 Peter as an epistle to the churches of Asia Minor (modern day Turkey).
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span></span></a> Peter, writing to the Gentile churches, was
encouraging them amidst their trials and persecution (1 Pet
1:6;2;12,19-20;4:12,14), and exhorting them to pursue sanctification or as Peter
calls it salvation of the soul(1 Pet 1:9).
This exhortation to be sanctified is one of perseverance. Sanctification
is personal spiritual growth or maturity, and a part of this growth is
reinforced by the Shepherds’ nurturing care. Peter calls these shepherds, elders. The position of elder (</span><span lang="EL" style="font-family: Gentium; font-size: 12pt; line-height: 200%;">Πρεσβυτέρους</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">) as identified in 1 Peter 5, is a
position that implies leadership or authority based on seniority- not of age,
but of spiritual growth based on the context in 1 Peter 5:5.<span class="MsoFootnoteReference"> <a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span></a></span> The role of elder/pastor as mentioned 1Peter
is to be a shepherd - one whose task is to watchfully tend to the people of God
(the sheep) entrusted to his or her care. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">1Peter 5:1-4 in Context
to all of 1 Peter <o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Peter is writing to the churches in
Asia Minor. He is writing to the chosen race of aliens, not of this world but
of a separate nation, a nation to come (1 Pet 1:1; 2:9-13). Peter seems to be
using these motifs as a means to look forward to the return of Christ and His
Kingdom. Then there is a promise of hope
based on the resurrection of Jesus Christ (1 Pet 1:3). Those who choose to hold
unto this promise, then pursue their calling for the sake of obtaining an
inheritance (1 Pet 1:4). The specific reward for the elders is the Crown of
Glory. According to Michaels, the word crown is “actually a victor’s wreath” of
glory.<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span></span></a> Moreover,
Peter seems to be dealing with personal sin, because in 2:11 Peter states,
“Beloved, I urge you as aliens and strangers to abstain from fleshly lust which
wage war against the soul.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span></span></a> Peter
then proceeds to give instruction on how each person should act, including the
leadership of the elders during this time of waiting. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Commentary of 1Peter
5:1-4<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">1 Peter 5:1 states, “Therefore, I exhort
the elders among you, as <i>your</i> fellow elder and witness of
the sufferings of Christ, and a partaker also of the glory that is to be
revealed.” According to Mark Dubis, the
phrase “</span><span lang="EL" style="font-family: Gentium;">Πρεσβυτέρους</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">οὖν</span><span lang="EL" style="font-family: Gentium;">
</span><span lang="EL" style="font-family: Gentium;">ἐν</span><span lang="EL" style="font-family: Gentium;"> </span><span lang="EL" style="font-family: Gentium;">ὑμῖν</span><a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span lang="EL" style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><span class="MsoFootnoteReference"><span lang="EL" style="font-size: 12pt; line-height: 115%;">[6]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">”
is “fronted as a topical frame, making a topical shift to a specific group of
recipients,” and in this case it is the elders (</span><span lang="EL" style="font-family: Gentium;">Πρεσβυτέρους</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">).<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span></span></a>
Moreover, the word “</span><span lang="EL" style="font-family: Gentium; font-size: 12pt; line-height: 200%;">οὖν</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">”
(Therefore), is being used to introduce a new exhortation, which is possibly
linking back to the judgment in 1 Peter 4:17.<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[8]</span></span></span></a>
This concept of judgment starting “with God’s own people is already found in
Ezekiel 9:6 and Jeremiah 25[32]:29.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span></span></a>
Feldmeier explains that while the judgment “in the Prophetic text... is about a
judgment of annihilation… in 1 Peter it is a judgment of purification.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span></span></a> It
is because of this judgment that God inspired Peter to give this exhortation to
prepare elder/pastors to be shepherds of the people of God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> The passage also states that Peter
is a “witness of the sufferings of Christ.” This suffering can be taken as a
“subjective genitive” as only referring to Christ’s suffering. On the other
hand, it makes a bit more sense to translate it as an attributive genitive.
Dubis translates it with an attributive genitive, which would result in the
suffering being a “Messianic suffering” - a broader suffering of both “Jesus
and believers.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span></span></a>
For example, in the preceding verses in 1 Peter 4:13 Peter calls the people of
God to share in the “sufferings of Christ.” This is paralleled by Paul in
Romans 8:17-18 which states:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">And if
children, heirs also, heirs of God and fellow heirs with Christ, if
indeed we <b>suffer with <i>Him</i></b> so
that we may also be glorified with <i>Him</i>. <b><sup> </sup></b>For
I consider that the <b>sufferings</b> of
this present time are not worthy to be compared with the glory that
is to be revealed to us.” [bold added]. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">1 Peter 5:2-4 states, "Shepherd the
flock of God among you, exercising oversight not under compulsion, but
voluntarily, according to <i>the will of</i> God; and not for
sordid gain, but with eagerness; nor yet as lording it over those allotted
to your charge, but proving to be examples to the flock. And when the Chief Shepherds appears, you will receive the unfading crown of Glory." This command powerfully commands elders/pastors to shepherd the flock of God.
The concept of shepherding</span><span style="font-family: Garamond, serif; font-size: 12pt; line-height: 200%;"> </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">(</span><span style="font-family: Gentium; font-size: 12pt; line-height: 200%;">ποιμαίνω</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">) conveys two key ideas: first,
caring for and nurturing the flock and second, protecting and leading.<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[12]</span></span></span></a> Therefore, Peter is calling pastors/elders to
fill in the role of being a shepherd, being leaders in the church and leading
by nurturing and protecting. Moreover, Peter emphasizes this idea more by
exhorting the elder/pastors to exercise “oversight.” According to BDAG, the word “</span><span lang="EL" style="font-family: 'Times New Roman', serif;">ἐπισκοποῦντες</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">”
or oversight means to “accept responsibility to care for someone.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[13]</span></span></span></a>
In other words, elders and pastors are responsible for willingly nurturing, protecting,
and leading the people of God, because these are the tasks that God has given
them. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Furthermore, Peter exhorts the elders/pastors
to not let wrong desires be the motivation to lead. The role of being a pastor
is not for those who are greedy, or power hungry. Rather, the motivation should
be based on Christ’s resurrection as mentioned in 1 Peter 1, and on the hope of
obtaining the victor’s wreath of glory (1 Pet 1:4; 5:4). Not to mention the
fact that when Christ returns, He will set up his Kingdom, of which every
believer is a citizen. Elders/pastors should also serve with eagerness, just as
one should eagerly wait for Christ’s return because each one is called and
entrusted by God with His people. Thus, one should serve willingly out of
eagerness, because he or she is waiting for the return of Christ and the
rewards that come along with that return. On the other hand, one could at least
serve out of reverential fear of God. Again this section of passages is
directly linked to the warning in 1 Peter
4:17a, which states, “For <i>it is</i> time for
judgment to begin with the household of God.” Indeed, there will
come a time of judgment where each elder/pastor will stand before God and give an
account of why they did not shepherd the people of God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Biblical Theology of
Shepherding<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">First, God is the one who calls and
gives the responsibility of shepherd, for as Acts 20:28 states, “Be on guard
for yourselves and for all the flock, among which the Holy Spirit has made
you overseers, to shepherd the church of God
which He purchased with His own blood.” The word here for
overseers is, “</span><span style="font-family: Gentium; font-size: 12pt; line-height: 200%;">ἐπίσκοπος</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">”,
and can be translated this way, “the Holy Spirit has made you [responsible for safeguarding
or seeing to it that (the church is cared for) in the correct way].”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[14]</span></span></span></a>
The basic concept then for an overseer is being made a guardian of the church
by the Holy Spirit. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Second, one cannot fully understand the
concept of shepherding the people of God (the sheep) without studying Ezekiel
chapter 34. This chapter is an allegory about shepherds and sheep, to explain
the exile of the nation of Judah, and is “based on the ancient image of the
king as a shepherd… [and] places the blame …on [Israel’s] wicked shepherds.”<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span></span></a> Ezekiel 34:1-10 is an explanation of how the
shepherds were neglectful and abusive leaders. This is a perfect example of how
God called and gave a responsibility to the shepherds [kings] of Israel, but
due to their neglect the sheep were sickly, broken, and scattered (Ezk 34:1-6).
In response to this, God thorough Ezekiel held Israel accountable by punishing
them through the Babylonian captivity.<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span></span></a>
The fact is that neglectful shepherds do not just hurt themselves, but they
also hurt the people of God, because it was not just the shepherds who ended up
in the captivity but also the sheep. In
the end, poor leadership, neglect, and abusive power caused God’s wrath to fall
upon the shepherds and the flock. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">After those horrible shepherds failed, God
promised a new, more perfect shepherd who is of course fulfilled in Jesus
Christ. Matthew 2:6 states in reference to Jesus, “‘And you, Bethlehem, land of
Judah, are by no means least among the leaders of Judah; for out of you shall
come forth a ruler who will shepherd My people Israel.” The prophecy continues promising to rescue
the scattered (11-12) and to bring justice to those who are weak and downtrodden
(20). Today, as seen in 1 Peter 5:2-3,
God still calls elders/pastors to be shepherds.
The question then is when Christ returns, does one want to be found as a
shepherd who abuses his or her power and neglected the flock, or does one wishes
to found as one who followed God’s will and received the victory wreath of glory.
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Thirdly, shepherds are called to
proclaim the Word of God. Paul states in Colossians 1:28, “Him we proclaim,
warning everyone and teaching everyone with all wisdom, that we may
present everyone mature in Christ” (ESV). The idea here is that the teachers/elders
should proclaim the gospel and teach in the wisdom of God, so that when Christ
returns those who are under the teacher/elder’s care will be mature before
Christ at the Bema Seat. This indeed is the goal, to be “responsible for
safeguarding or seeing to it that (the church is cared for) in the correct way.”
This is the call that the Holy Spirit makes on each elder and pastor. Part of
this declaration of God’s word sometimes is not easy. God called Ezekiel to be
a watchman which involved going out and declaring God’s message to the people
of Israel (Ezk 33:7). This message was one of judgment (the Babylonian
captivity), and then one of a messianic hope (Jesus). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Conclusion<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">In conclusion, 1 Peter 5:1-4 is a call
to elders and pastors to be good stewards of their role as shepherds, whose
task is to lead with care, nurturing the people of God. In a way, the shepherds
are by the power of the Holy Spirit, the safety nets of the flock - helping
each sheep grow spiritually in their daily walk with God. The shepherd’s
actions should result in the spiritual growth of the flock, and serve as a
means to help prevent spiritual wandering. Meanwhile, if any sheep does wander,
a shepherd’s heart is one to seek out the sheep and try to bring them back to
the fold. This also means that churches
need to have enough staff to meet the needs of the flock. If one pastor cannot
meet the demands of each member of the flock, then the elder/pastor needs to
train up more shepherds. When training these shepherds, they should be taught
to reverentially fear God, and to hold onto the hope of receiving the victor’s
wreath of glory. The task of leading and
nurturing the body of Christ is no small task, because of daily trials and
persecution. Therefore, pastors and
elders need to rely on Christ’s atoning work, eagerly awaiting the return of
Christ, by faithfully serving God’s flock. This is done so that when Christ does return, the
elder/pastor can obtain the inheritance, which hopefully will include the
presentation of the members of his or
her personal flock as mature in Christ. <o:p></o:p></span></div>
<div>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> 1 Peter 5:12 states, “Through
Silvanus” this has been understood by some scholars to mean that Silvanus was
possibly Silas, and that either he wrote the letter for peter or at least was
the one who delivered the letter to the different churches and gave the message
to them. Norman Hillyer, <i>1 and 2 Peter,
Jude</i>, (NIBCNT; Peabody: Paternoster; 1992)147.<o:p></o:p></span></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;">Hillyer, <i>1 and 2 Peter, Jude</i>, 3-4.<o:p></o:p></span></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> (</span><span lang="EL" style="font-family: 'Times New Roman', serif;">πρεσβύτερος</span><span style="font-family: 'Times New Roman', serif;">) is used in the New Testament 66
times of which 60 times is referring to Elder or Elders, not just as one’s
senior but that conveys a sense of authority or position. <o:p></o:p></span></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[4]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> </span><span style="font-family: 'Times New Roman', serif; font-size: 9.5pt;">J. Ramsey Michaels. <i>1Peter</i>. (WBC 49; Dallas: World Book
Publisher, 1988)287.</span><span style="font-family: Garamond, serif;"><o:p></o:p></span></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> All Biblical references are in
NASB unless noted. <o:p></o:p></span></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[6]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Cited NA 27, 1993.<o:p></o:p></span></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Mark Dubis, <i>1Peter: A Handbook on the Greek Text</i>, (Waco, Baylor University
Press, 2010)158.<o:p></o:p></span></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[8]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;">
Dubis, <i>1Peter</i>, 159.<o:p></o:p></span></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[9]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Reinhard Feldmeier, The First
Letter of Peter: A commentary on the Greek Text, (Waco, Baylor University
Press, 2008), 228.<o:p></o:p></span></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[10]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Feldmeier, <i>The First Letter of Peter</i>,228.<o:p></o:p></span></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[11]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Dubis, <i>1Peter</i>, 148.</span></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[12]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> William Arndt et al., <i>A Greek-English Lexicon of the New Testament
and Other Early Christian Literature</i> (3rd ed.; Chicago: University of
Chicago Press, 2000), 842.<o:p></o:p></span></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[13]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> BDAG, 379.</span></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[14]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> My modified translation based on
BDAG, <i>ἐπίσκοπος</i>, 379.<o:p></o:p></span></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[15]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> Steven Tuell, <i>Ezekiel</i>, (NIBCOT; Peabody: Paternoster;
2009)236.<o:p></o:p></span></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/1%20Peter%205_1-4%20paper.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman', serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[16]</span></span></span></span></a><span style="font-family: 'Times New Roman', serif;"> John F. Walvord, <i>Every Prophecy of the Bible</i>,( Colorado
Springs, David C. Cook Publishing,
2011)177.</span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b><span style="color: red; font-family: 'Times New Roman', serif; line-height: 200%;"><span style="font-size: large;">This Paper was written for fulfillment of MS 502 in May 2012 so I ask that if you decide to use any of the information above please
cite and give credit where credit is due. Thanks and God Bless.</span></span></b><span style="color: red; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><o:p></o:p></span></div>
<span style="font-family: 'Times New Roman', serif;"><br /></span></div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-11140556788901087102012-06-03T22:41:00.000-07:002013-10-29T20:05:17.413-07:00Christology in Hebrews<br />
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><b>Christology in
Hebrews</b><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<a href="http://upload.wikimedia.org/wikipedia/commons/0/0f/Jesusicon.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://upload.wikimedia.org/wikipedia/commons/0/0f/Jesusicon.jpg" height="320" width="252" /></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Christology is the study of Christ, and
this study can never be complete without a thorough study of the epistle of
Hebrews. Hebrews presents Christ through several motifs. Throughout the epistle,
Christ is shown as the creator, sustainer and revealer of and to creation. The
author of the epistle also portrays Christ as human and divine - showing Christ
in his hypostatic union. Therefore, Hebrews portrays Christ as eternally
preexistent - as creator and sustainer of creation, as a suffering sacrifice
and as the priestly king.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Christ
as Preexistent Creator and Sustainer<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">The
author begins Hebrews 1:1-3b by stating:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">God, after
He spoke long ago to the fathers in the prophets in many portions
and in many ways, in these last days has spoken to
us in His Son, whom He appointed heir of all things, <b>through whom also He made the world</b>. And
He is the radiance of His glory and the exact representation of His nature,
and upholds all things by the <b>word
of His power</b>. [Bold added]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">This
section refers to Christ the Son of God and expresses Christ as the preexistent
creator and sustainer of the world, and the revealer to the world in the last
days. The phrase “through whom also He made the world” shows Christ as pre-existing
the creation of the world and time itself. This concept continues in Hebrews
1:10-12 where the author portrays Christ as the one who created time and all of
creation. It states, “You, Lord, in the beginning laid the foundation of the
earth, and the heavens are the work of your hands” (Heb 1:10). The phrase, “in
the beginning,” presupposes Christ existed before time was even created. Secondly,
the author continues to express this idea of Christ’s eternality through an inclusio
which begins in verse 1:10 and ends in verse 1:12. Here, Christ is shown to be
the One who “will remain,” and states in Hebrews 1:12b, “But you are the same,
and your years will not come to an end.” In other words, Christ the Son of God did not
have a beginning and was before the beginning and will continue till the end
and even beyond the end, because He is eternal. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Another Christological reality found
in these verses is showing Christ as creator of creation. As mentioned earlier
in verse 10, Christ created both the physical creation or realm, and the
spiritual realm “the heavens” which are the “work of his hands” (Heb
1:10). This concept is an important one
since later Christ is understood by the author as also being a high priest who
serves in tabernacles created not by men, but in a tabernacle that was made by Him
(Heb 8:2; 9:11). Moreover, this idea crosses over to chapter 3 where Christ is
compared to Moses. Both build houses (or houses of worship) and both were
faithful; Moses was faithful as a servant but Christ was faithful as the Son of
God (Heb 3:1-6). In other words, Christ created this spiritual tabernacle, and
Moses’ tabernacle along with the priesthood of Aaron were nothing more than
“copies” or “shadows” of this heavenly tabernacle(Heb 8:5). Finally, this idea of God creating things is
expressed in Hebrews 11:3A which states, “By faith we understand that the
worlds were prepared by the word of God.” <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">These verses express Christ as not just
the creator, but also as the sustainer or the one who “upholds all things by
the word of his power” (Heb 1:3b). The phrase, “word of his power” can also be
understood as a powerful creative or directive word. As it states in BDAG, ῥῆμα
is a dative that in this context conveys the idea of “<i>Command(ment), order, direction</i> <b>…</b> of God.<b>”</b><a href="file:///C:/Users/tsalazar21/Desktop/Hebrews/Christology%20In%20Hebrews%20edited.doc#_ftn1" name="_ftnref1" title=""><sup><sup><span style="font-size: 12pt; line-height: 115%;">[1]</span></sup></sup></a> Thus,
Christ is continually directing creation, sustaining it until the end of time. Also this passage is conveying the idea that
Christ is Lord over all creation and has power, authority and dominion over it.
This concept is expressed in Hebrews 2:8, showing that everything and all
things are in subjection to Christ.</span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center; text-indent: .5in;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Christ
as a Suffering Sacrificial Servant<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">This section expresses Christ’ humanity
while the first section portrayed His divinity. First, we see Christ’s
sacrifice is first alluded too in Hebrews 1:3B which states, “When He had
made purification of sins, He sat down at the right hand of
the Majesty on high,” While this section shows Christ as being exalted and
in a position of authority, it is important to notice the phrase, “He had made
purification of sins.” First, Christ
becomes the God-man the incarnation. Hebrews 2:7 states, “You have made him for
a little while lower than the angles; you have crowned him with glory and
honor.” The idea is that he is now able to die for he became flesh. But interestingly,
similar to Hebrews 1:3b Christ still receives the “glory and honor” in the end.
This concept of Christ as the suffering servant is expressed in greater detail
in Hebrews 2:9,10 where the author states:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">But we do see
Him who was made for a little while lower than the angels, <i>namely</i>,
Jesus, because of the <b>suffering of
death crowned with glory and honor</b>, so that by the grace of God
He <b>might taste death for
everyone</b>. For it was fitting for Him, for whom are all
things, and through whom are all things, in bringing many sons to glory, <b>to perfect the author of their
salvation through sufferings</b>. [Bold added]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">In
other words, Jesus became a man and died and suffered so that he could bring
salvation to sinful humanity, who in the following verses are called the
brothers of Christ (Heb 2:11-14). Furthermore, this passage explains the reason
why Christ is eternally crowned with glory and honor, because of his
sacrificial death and suffering. In verse 14, the epistle clearly states
another expression of Christ’s humanity by explaining the fact that Christ came
in the flesh and in blood, just as we are flesh and blood (Heb 2:14). This suffering and sacrifice resulted in
Christ rendering Satan powerless and enabling those who are his brothers to
overcome the slavery of sin. In the end this whole process of suffering and
sacrifice was so that Christ could die, being a “propitiation for the sins of
people” that He, then overcoming sin, is glorified at the right hand of the
father(Heb 2:17). Finally Christ suffered and was tempted, yet He never sinned
in order that he could become our help in time of our need. The ideas conveyed in
Hebrews up to this point is leading up to Christ as being the perfect and complete
High Priest. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Christ
as the Perfect and Eternal High Priest/King<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">As shown previously, Christ is the
preexistent eternal creator and sustainer of all things, and He is both
entirely human and entirely God at the same time. He was he who suffered and
was made to sit in a position of honor at the right hand of God, which He did
for the purification of sins. These points are a summary of Christ’s main role as
the perfect High Priest. The author seems to portray Christ as a high priest
through two types: Moses, and Melchizedek.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">First, Hebrews shows Christ as a high priest
who is faithful to God and to those who are as Hebrews says his brethren (Heb
2:17, 3:2,6,14;10:23). His faithfulness is the reason why each Christian (the
Brethren) can hold to his confession in Him (Heb. 10:23). Secondly, because of the faithfulness of Jesus
Christ, He is the mediator of the brethren (8:6;9:15;10:12). In other words,
Christ is each Christian’s priest whose complete sacrifice of death allows each
brother who partakes of his confession to:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">1.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Be
freed from the fear of death, and the slavery of sin (2:15-17; 9:14; 10:17-22).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">2.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Have
Christ’s aid and sympathy for them when they (Christians) are tempted or in
weakness (2:18; 4:15-16). He ministers to the saints in these times of need
(6:10).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">3.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Have
a direct ability to enter into the perfect tabernacle(house) of God where
Christ reigns and is High Priest(1:3;2:9;3:1-6;4:14-16).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">4.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Possess
a High Priest who intercedes for them (7:25).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.75in; text-indent: -0.25in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">5.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Be
able to finally offer praise and thanks, through this high priest(13:15), who equips
each Christian for every good work(13:21). <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.75in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">All
of these are realities that each Christian is able to obtain through and in
Christ because of His death and suffering, resurrection and ascension to the
role of High Priest.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Moreover, the author of Hebrews is
arguing that Christ is a completely perfect high Priest, like Melchizedek. This
is not saying that Christ was Melchizedek but that He was not from the line of
Aaron, but rather Christ is the righteous “King of peace” who was without a
father or mother or genealogy, nor having a beginning or an end (7:2b-3). This
is not to say that Christ did not have a mother as in Mary; but rather, that
Christ is preexistent and has no beginning and He will have no end. In
addition, Jesus was made a High Priest. Hebrews 5:5-6 states:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">So also
Christ did not glorify Himself so as to become a high priest, but He
who said to Him, “You are my son, today I have begotten you”; just as He
says also in another <i>passage</i>, “You are a Priest forever according
to the Order of Melchizedek.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Christ was made a high Priest by God the
father. The author reiterates this concept by stating that Christ was appointed
by the oath of God’; as stated, “The Lord has sworn and will not change His
mind You are a Priest forever”(Heb 7:21) In other words, Christ is, from this
point on, eternally the perfect priest of the new and better covenant (Heb
7:23-28). This is proven by the fact
that Christ is holy, innocent, undefiled, and because He is continually
interceding for Christians as their mediator (Heb 7:22-28). He continually does
it because he has overcome the power of death and can now serve as God’s
faithful Son over God’s house.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-align: center;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><b>Conclusion</b><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; text-indent: .5in;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In conclusion, Christ is the perfect High
priest because He is a part of a complete covenant that can save; because
unlike the priests of old, who had to perform a sacrifice to cleanse themselves
of sin, Christ was holy and pure did not need a sacrifice for Himself. Rather, He
was the sacrifice (Heb 9:11-15). In the end it is Christ’s death and ascension
to High Priest that enables believers “through his own blood” to be able to
enter “the holy place once and for all having obtained eternal redemption” (Heb
9:12). As the author of Hebrews states, “let us draw near with a sincere heart
in full assurance of faith, having our hearts sprinkled clean from an evil
conscience and our bodies washed with pure water” because we have a faithful
High priest (Heb 10:22). In the end
this eternal suffering faithful son of God, Jesus Christ, is the perfect High
Priest who mediates and intercedes for the sins of the brethren. He is indeed “the
great Shepherd of the sheep” (Heb 7:25; 13:12), who is there in their time of
need and weakness (2:18; 4:15-16;6:10). <o:p></o:p></span></div>
<div>
<br />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<div class="MsoNormal" style="text-indent: .5in;">
<a href="file:///C:/Users/tsalazar21/Desktop/Hebrews/Christology%20In%20Hebrews%20edited.doc#_ftnref1" name="_ftn1" title=""><sup><span style="font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 115%;"><sup><span style="font-size: 10pt; line-height: 115%;">[1]</span></sup></span></sup></a><span style="font-family: 'Times New Roman', serif; font-size: x-small;"><span style="line-height: 115%;">
William Arndt et al., </span></span><i style="font-family: 'Times New Roman', serif; font-size: 10pt; line-height: 115%;">A Greek-English
Lexicon of the New Testament and Other Early Christian Literature</i><span style="font-family: 'Times New Roman', serif; font-size: x-small;"><span style="line-height: 115%;"> (3rd ed.;
Chicago: University of Chicago Press, 2000), 905.</span></span><br />
<br />
<br /></div>
</div>
</div>
Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com1tag:blogger.com,1999:blog-8123074313746874514.post-52428865457191996882011-10-31T02:00:00.000-07:002012-06-16T12:55:50.393-07:00My Doctrinal Statement on Revelation<div class="MsoNormal" style="line-height: normal;">
<b><span style="font-family: Garamond, serif; font-size: large;">The Doctrine of Revelation<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: .25in; mso-list: l0 level1 lfo1; mso-text-indent-alt: -.25in; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">I.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><u><span style="font-family: Garamond, serif;">General Revelation:</span></u><span style="font-family: Garamond, serif;"> I believe that general revelation is God disclosing limited truth about His greatness and glory to humanity through His presence in creation, in history and in forming men and women with a conscience and reason.<o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .75in; mso-list: l0 level2 lfo1; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">a.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">Forms: I believe that there are three forms of general revelation: God’s Creation, God’s interaction within history and God’s image in man (reason and conscience). <o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .75in; mso-list: l0 level2 lfo1; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">b.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">Content:<i> God’s general revelation:</i><o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: 81.0pt; mso-list: l0 level3 lfo1; mso-text-indent-alt: -9.0pt; text-indent: -81.0pt;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>i.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Through creation</span></i><span style="font-family: Garamond, serif;">: I believe that creation reveals God’s glory through its vastness and beauty (Ps. 19:1-6). I also believe that the structure of creation gives evidence of a purposeful creator (Ps. 19:2; Acts 14:15-18). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>ii.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">God’s image in man</span></i><span style="font-family: Garamond, serif;">: I believe that man is made in the image of God, which comprises man’s ability to reason and his or her conscience (Gen. 1:27). This allows man to perceive the transcendent greatness of God and to come to the realization that there is something greater than himself (Rom. 1:20). I also believe that man’s conscience reveals the existence of God (Rom. 2:11-16). <o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: 81.0pt; mso-list: l0 level3 lfo1; mso-text-indent-alt: -9.0pt; text-indent: -81.0pt;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>iii.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">God’s interaction in history</span></i><span style="font-family: Garamond, serif;">: I believe that God directly intervenes in the affairs of man. This is noticeable to humanity by studying the events of history (Job 12:23; Ps. 47:7-8; Isa.10:5-6; Acts 17:26).<o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .75in; mso-list: l0 level2 lfo1; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">c.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">Result: I believe that general revelation results in giving man knowledge of God’s existence, nature and glory, but lacks the ability to alone bring one to the saving knowledge of Christ.<o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .25in; mso-list: l0 level1 lfo1; mso-text-indent-alt: -.25in; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">II.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><u><span style="font-family: Garamond, serif;">Special Revelation</span></u><span style="font-family: Garamond, serif;">: I believe that Special Revelation is God’s specific revelation disclosed by the Holy Spirit who enables believers to have a relationship with God, through Christ the ultimate revelation of God. <o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .75in; mso-list: l0 level2 lfo1; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">a.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">Forms: I believe that the Holy Spirit uses Christ encounters, messengers (angels/Christians), dreams, visions, miracles, and Scripture.<o:p></o:p></span></span></div>
<div class="out1" style="line-height: 200%; margin-left: .75in; mso-list: l0 level2 lfo1; text-indent: -.25in;">
<span style="font-size: large;"><span style="font-family: Garamond, serif;">b.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;"> Content<i>: Special Revelation as</i>:<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>i.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Christ encounter</span></i><span style="font-family: Garamond, serif;">: I believe Christ is the ultimate revelation of God and His nature (Col 2:9; Acts 9:1-22). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>ii.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Messengers</span></i><span style="font-family: Garamond, serif;">: I believe that the Spirit reveals God and his saving nature through angels and prophets of God to bring people to a saving knowledge of Christ (Luke 2:8-14; Matt 28:16-20; Luke 3:2).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>iii.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Dreams and visions: </span></i><span style="font-family: Garamond, serif;">I believe God interacts with man directly through dreams (Dan 4) and visions (Acts 10:9-22; Rev 1:1-11).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;"><span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span>iv.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Scripture</span></i><span style="font-family: Garamond, serif;">: I believe that Scripture is the divinely inspired, inerrant word of God, sufficient for all that is needed to give God glory and is understandable through the Spirit for man’s salvation, for meaning and for life application. <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">1.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Inspiration</span></i><span style="font-family: Garamond, serif;">: I believe that every portion of the Bible is completely inspired (2 Tim 3:16).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">2.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Role of human author</span></i><span style="font-family: Garamond, serif;">: I believe that the authors of the Bible were holy inspired men who wrote the Scripture with the divine guidance of the Holy Spirit who moved them to write (2 Pet19-21).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">3.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Inerrancy</span></i><span style="font-family: Garamond, serif;">: I believe that the original autographs are God’s Word breathed to holy men, and properly interpreted are completely true in all things including morality, doctrine, and academic studies(2 Tim 3:16). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">4.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Sufficiency</span></i><span style="font-family: Garamond, serif;">: I believe that the Bible has everything needed to bring one to salvation, and to equip and train a Christian in holy life (2 Tim 3:15-17). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">5.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Authority</span></i><span style="font-family: Garamond, serif;">: I believe that Scripture is the final authority or standard in a believer’s life, because God is the authority in a believer’s life and God is the author (2 Tim 3:16-17).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">6.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Canon</span></i><span style="font-family: Garamond, serif;">: I believe the Canon consist of 66 books and is closed (Jude 3; Rev 22:19).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">7.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Method of interpretation</span></i><span style="font-family: Garamond, serif;">: I believe that scripture can only truly be interpreted with the help of the Holy Spirit, and should be interpreted within the historical context of the author and the audience</span><span style="font-family: Calibri, sans-serif; line-height: 200%;"> </span><span style="font-family: Garamond, serif;">(2 Pet. 1:20).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">8.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><i><span style="font-family: Garamond, serif;">Illumination</span></i></span><span style="font-family: Garamond, serif;"><span style="font-size: large;">: I believe that the illumination of Scripture is an internal work of the Holy Spirit in the life of the believer, and enables believers to be able to understand the meaning and personal life application of the Bible (2 Cor 2:12-14).</span><o:p></o:p></span></div>Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com1tag:blogger.com,1999:blog-8123074313746874514.post-53858913095664047562011-10-30T20:17:00.000-07:002012-06-16T12:56:18.094-07:00My Doctrinal Statement on God’s Nature and Works<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<span style="font-family: Garamond, serif; font-size: large;">A Doctrinal Statement on God’s Nature and Works<o:p></o:p></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">I.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe God is relational - eternally giving of Himself (love) which can be seen within the Trinity. It is this love that allows us to be in relationship with him (1 John4:7-11,16,19).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">II.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe God is completely transcendent meaning that God is above all creation and reality and knowledge (Ps. 113:5-6; Isa.55:8-9; John 8:23). Simultaneously, I believe that God is completely immanent meaning that God is present and interacts, intervenes and builds relationships within His creation (Gen. 1:2; Job 27:3; Ps.104: 28-30; Isa. 63:11; Jer. 23:24).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">III.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><b><span style="font-family: Garamond, serif;">Incommunicable Attributes</span></b><span style="font-family: Garamond, serif;">: I believe God is self existent; He is and was and will always be (Exod.3:14; John 10:17-18; Hebrews 13:8; Rev. 1:8). I believe God’s immensity means that He is not bound by space, time, any philosophical system or reality as we perceive it (Exod. 13:21-22; Ps 139:7-10;</span><span style="line-height: 200%;"> </span><span style="font-family: Garamond, serif;">Is 66:1). I believe God is an eternal present -choosing to interact and even dwell within time as shown by the incarnation (Exod. 3:14; Ps. 90:2; Isa. 57:15; John 8:58; 2 Tim. 1:19). I believe God’s immutability means that God does not change in His perfect character, nor could He for then He would cease to be God (Num. 23:19; 1Sam. 15:29; Ps.102:26-27; Mal. 3:6; Heb. 6:18, 13:8; Titus 1:2). I believe God is a spirit. He is invisible and not bound in or by creation. God is not contained in a physical body, and when the Bible discusses God having physical features like hands or a face, it is using anthromophic language. (Exod. 19:4; Num.11:23; 2 Chr.16:9; Heb.4:13). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">IV.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;"> <b>Communicable Attributes</b>: I believe God’s love and pleasure is expressed within the Trinity (1 John 4:7-11,16,19; 2 Cor. 13:11).God’s love is perfect and is patient and He is slow to anger (Ps. 86:15). God’s love is kind (Ps. 145:9, 15-16; Acts 14:17) and merciful (Ex. 3:7; Matt. 14:14, 9:36-38). I believe God’s love is expressed by God toward all of creation and realized by those who accept Him as savior (1 Cor. 2:14-16). I believe God is wise and omniscient as He has exhaustive foreknowledge of past, present and future (Job 37:16, 39:1-3; Ps.139:2-4, 17-18, 147:4-5; Heb.4:13). God’s wisdom allows Christians to have complete trust in Him and in His plans and divine providence (Ps.104:24). I believe God is completely trustworthy which is based in God’s love, wisdom and omniscience (Deut. 7:6-9; Ps.25:10,136:1-26; Hos. 11:8-9). I believe God is holy (set apart), transcendent and unique from all of creation and is the ultimate moral standard (Exod.15:11; Lev.11:44, 45; Ps. 99:5; Mark 1:24). I believe God is absolutely righteous, which is predicated on His holiness, and God is completely just - rewarding some while judging others (Isa.5:16; Ps.19:9, 89:14; Heb.1:8). I believe God is completely sovereign, which allows God to be in complete control at all times (Jer.32:27). This allows God to intervene in the affairs of men. <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">V.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe the Trinity is God in three persons (Father, Son, Spirit). <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">a.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe all three (Father, Son, Spirit) are of the same essence and all equal in essence and attributes (Isa.43:10-11; 2 Cor. 13:14; Eph.4:4-6).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">b.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe the three distinct persons is a community of one, made up of God the Father, Son and Holy Spirit (Gen.1:26, 3:22, 11:7; Isa. 6:8; Matt.3:16-17; 1 Cor. 12:3-6; 2 Cor. 13:14). There is no difference in being (John 1:1-2,). They differ only in activities. <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">c.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe the three persons make up one being who are completely God and equally the same essence, but are different in the way they relate to creation through activities. For example, the Father ordered creation, the Son (eternal word of God) carried this order (John 1:3; Col. 1:16; 1Cor. 8:6), while the Holy Spirit interacted by hovering over the waters (Gen. 1:2).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">VI.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe that God the Father is the first member of the Godhead, and has intellect (Matt. 6:32), emotions and feelings (Gen 6:6; Matt. 6:9-10), and He can communicate with his creation (Matt. 11:25; John 7:16-17)<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">VII.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe that God is completely Divine (Deut. 4:35; Isa. 44:6,45:18; Eph. 4:6; 1Tim. 2:5)<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">VIII.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><b><span style="font-family: Garamond, serif;">God’s Works</span></b><span style="font-family: Garamond, serif;">: I believe God has a sovereign plan that is eternal and based on His omniscience and wisdom and He will bring all His purposes to pass for His Glory (Ps 33:11; Isa. 46:10-11; Eph. 3:11</span>)<span style="font-family: Garamond, serif;">. God is not reactionary. <o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">a.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe that God’s sovereign plan includes all human acts of free will, which include both good and evil (Gen. 50:20; Prov. 16:4; Is. 44:28; Acts 2:23; Eph. 2:10). God knows the end and the process to that end (Ps. 119:89-91; 2 Thess. 2:13).<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">b.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><span style="font-family: Garamond, serif;">I believe God’s sovereignty does not negate human responsibility and we are responsible for our actions and sins.(Gen. 45:8; 50:20; Acts 2:23, 36)<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">IX.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><b><span style="font-family: Garamond, serif;">God’s Works:</span></b><span style="font-family: Garamond, serif;"> I believe evil is not caused by God, rather He has the right to allow, prevent or limit evil (Gen. 20:6; Rom. 1:24; 2 Thess. 2:7)<o:p></o:p></span></span></div>
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<span style="font-size: large;"><span style="font-family: Garamond, serif;">X.<span style="font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span><b><span style="font-family: Garamond, serif;">God’s Works</span></b></span><span style="font-family: Garamond, serif;"><span style="font-size: large;">: I believe that God created all creation and reality. Thus, all exist because of God (Gen. 1:1; Ps. 33:6, 9; Heb. 1:10; 11:3)and God is set apart from creation(Job 35:6-8; Ps.2:2-4).</span><o:p></o:p></span></div>Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0tag:blogger.com,1999:blog-8123074313746874514.post-92144022581290567172011-10-28T17:15:00.000-07:002012-11-13T08:35:56.244-08:00Prosperity Gospel and the Giving of Tithes and Offerings<div style="text-align: center;">
<b>Prosperity Gospel and the Giving of Tithes and Offerings</b></div>
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<b style="font-family: inherit; line-height: 200%;"> </b><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px;">Tithing and the giving of offerings has been a practice of God’s chosen people, since Abraham gave a tenth of his spoils to Melchizedek. This practice has progressed, has evolved and has continued to be observed by Christians today. According to George Davis, “The fundamental principle of the tithe (one-tenth of the increase of produce of the ground or livestock) was the recognition on the part of the Israelites that all their possessions ultimately belonged to God.”</span><a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn1" name="_ftnref1" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[1]</span></span></span></a><span style="color: red; font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;"> </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;"> </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;">The fact that God owns everything conveys stewardship because Christians are simply watching over God’s creation, not actually owning individual property. According to Richard Foster, “If we take the biblical witness seriously, it seems that one of the best things we can do with money is to give it away.”</span><a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn2" name="_ftnref2" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[2]</span></span></span></a><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;"> However, an increasing number of preachers have been using the principle of giving tithes and offerings to prompt their congregations to give - and to keep giving more of their monetary resources to the church.</span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;"> </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 32px; text-align: -webkit-auto;">While tithing is a way of honoring and remembering God and the blessing that He has given, preaching and alluding that God will only bless a person to the degree that he monetarily gives is a mendacious practice. It is morally wrong for ministers to preach prosperity theology in order to increase the giving of tithes and offerings, because it is a means of manipulating Christians, a prevarication of why Christians should give and a discredit to the gospel of Christ.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Prosperity preaching for many years has been based on the idea that God blesses those who have enough faith, which is expressed in one’s actions through the giving of tithes, offerings and abstaining from sin. Gunther Wittenberg states, “Closely linked with the demand for tithing is the emphasis that God will bless those who give a tenth of their income; this is especially true of Christian groups holding to prosperity theology doctrines.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[3]</span></span></span></a> Charmayne Paterson goes on to state, “Prosperity theologians affirm that tithing serves as evidence of one’s recognition of God’s grace and blessings. Tithing creates a system in which ‘giving back to God yields’ even greater blessings because of your faithfulness.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[4]</span></span></span></a> Moreover, prosperity theology, as it pertains to tithing, draws its conclusion heavily from the scriptural passage of Malachi 3:8-11 which states, <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">“Will a man rob God? Yet you are robbing Me! But you say, 'How have we robbed You?' In tithes and offerings. <sup>9</sup>"You are cursed with a curse, for you are robbing Me, the whole nation of you! <sup>10</sup>" Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this," says the LORD of hosts, "if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. <sup>11</sup>"Then I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes," says the LORD of hosts (NASB). <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Malachi directly links tithing as giving God what is His, and to refuse to tithe is robbery to God and results in a curse. These are powerful words. Furthermore, throughout the Old Testament God punished those who robbed Him and did not follow His will. Meanwhile, Donald Polaski believes, “the curse here becomes quickly blurred by the prospect of blessing. Malachi cleverly deploys language of judgment within the context of blessing.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[5]</span></span></span></a> This blurring is evident in Malachi 3:10-11, when God says He will open up the windows of heaven, and protect them from the devourer. Paul Alexander asserts that based on this scripture, “Over 90 percent of Pentecostals and Charismatic’s in Nigeria, South Africa, India, and the Philippines believe that ‘God will grant material prosperity to all believers who have enough faith.’”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[6]</span></span></span></a> Alexander goes on to explain, “This teaching is based on an interpretation of Malachi 3:10-12 that is applied directly to the lives of believers.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[7]</span></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">While giving tithes and offerings to the church is biblical, prosperity theologians manipulate many Christians around the world by making them believe it is God’s will for them to prosper in every aspect of their lives, including financially. Man is innately inclined to desire the things of the flesh, which includes the luxuries of life. Therefore, a message that promises prosperity in exchange for monetary gifts would easily appeal to many members in a congregation. McConnell quotes Fred Price from Price’s book, <i>Faith, Foolishness, or Presumption?, </i>“If the Mafia can ride around in Lincoln continental town cars, why can’t King’s Kids?... King’s Kids ought to ride in Rolls Royce."<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[8]</span></span></span></a> This is a blatant example of how prosperity theology or teaching appeals to an average Christian. Fred price is feeding his congregation the idea that Christians are entitled to things on this earth. It creates an entitlement mentality. These ministers (whether intentionally or unintentionally) capitalize on the hearts and desires of their members. They purport that if only they would have enough faith, all the desires of their heart would be granted. For example, many prosperity churches believe in “hundred-fold returns”, based on Mark 10:30 which states, “but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life.” This aspect of prosperity theological teaching, which is common on the lips of most apostles of prosperity, is so blatantly materialistic that “in recent years ‘hundred-fold returns’” has come under severe scrutiny by even several leading health and wealth preachers.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[9]</span></span></span></a> Benny Hinn, a prominent prosperity preacher states, <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">The teaching on prosperity has gone too far. It has become a business. It is no longer give so you will bless somebody. It has become give to get. It has become selfish, worldly. It promotes greed when we tell people that if they give $10 they’ll get back $1000. I feel terrible that I once put too much emphasis on material prosperity and now I am saying Lord please forgive me. <a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[10]</span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Benny Hinn acknowledges that it was greed he was promoting in those Christians whom he led. This is an egregious form of manipulation because it spurs people towards discontentment, and an attitude of entitlement as if God owed them material wealth in this world. Prosperity teaching causes many Christians to become gullible and ready to believe the message that the more they give in tithes and offerings, the more God will bless them materially. Clearly this is an example of 2 Timothy 4:3-4 which states, “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths.”<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> The prosperity gospel further shows itself to be manipulative in the way that its principles are executed. In order to receive a harvest<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[11]</span></span></span></a> or blessing, one must first plant a seed. Paul Alexander says it best: “It is common for both preachers and practitioners of prosperity message to say things like ‘Receive your Miracle!’ and ‘If you have a need, plant a seed.’ This is sometimes known as ‘seed faith.’”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[12]</span></span></span></a> Granted, these seeds of faith result in the giving of tithes and offerings to their respected religious churches and institutions. Despondently, when these church members never see their harvest, their ministers simply inform them that their faith was too small. Obviously this is not biblical; this is shown in the life of Job who was a righteous man who lost everything even though he was righteous. Paul Alexander iterates this point: “These preachers teach that the poor are poor because of sin in their lives and a lack of faith.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[13]</span></span></span></a> Thus, these ministers are manipulating their congregations by cajoling them to give tithes and offerings under the false pretense that God will give them material blessings if they will only plant monetary seeds of faith into their (the minister’s) church or ministry. Paul Alexander presents a case that highlights how manipulative prosperity theology is. He states,<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Lucia(not her real name) watched prosperity gospel television and prayed and wept all night long. Her husband was unfaithful and her marriage was in shambles, her dressmaking business was about to close, and she suffered from depression. Things finally got so bad that she visited the Pentecostal church, whose pastor promised ‘the more you give, the more God will bless you.’ Lucia lived in a slum in Rio de Janeiro, Brazil, and since she believed this pastor, she began to give one-half of her income to the Universal Church of God’s Kingdom, which is one of Brazil’s most popular denominations. The church has a millionaire pastor and a billion-dollar budget. However, a year later, her marriage was still a disaster, her business was still weak, and she had not recovered from her depression.<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[14]</span></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">This story is disheartening and outrageous - a church with a billion dollar budget yet it fails to help meet the needs of its most disenfranchised members. The reality is that this is not an isolated case, as there are many Lucias around the world, including here in the United States. Christians should focus on helping to meet the needs of those around them, rather than promising them God’s blessing on the condition that they give tithes and offerings. Most people are not poor because of not tithing; rather they are poor because of the sinful worldly system to which humanity is subjected. As Ronald Sider states, “There is no single cause of poverty. Personal sinful choices and complex social structures cause poverty. So do misguided cultural ideas, natural and human disasters, and lack of appropriate technology.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[15]</span></span></span></a> Thus, the promise of economic liberation based on the giving of tithes and offerings is false and affects many people including vulnerable people. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In Matthew 23:23 Jesus states, “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others.” Jesus’ message to the Pharisees is one pastors should heed. Ministers today need to remember to pursue weightier matters like justice, mercy and faithfulness, for each pastor is held accountable for his flock. Thus, pastors should avoid using the Bible as a means to manipulate their congregation into tithing and giving, for this is coercion rather than justice.<b> </b><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Prosperity theology promotes a misguided view on the true meaning of tithes and offerings. The giving of tithes and offerings is not about the giver; rather it is about those to whom we are giving. It is also an act of worship to God. George Davis says, “Tithing is not God’s way of raising money; it is God’s way of raising children.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[16]</span></span></span></a> God’s children are to give liberally and to give tithes and offerings voluntarily and randomly when God places it on his or her heart. Christians often mistakenly assume that they would give more if they had more, but “wealth does not necessarily make one generous.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[17]</span></span></span></a> Generosity is not determined by one’s ability to give. The giving of tithes and offerings is not a means to attain riches, nor is it some legalistic law; but rather, it is the means which God uses to teach his children stewardship. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Prosperity teaching also fosters misguided motives for the giving of tithes and offerings. God looks at one’s motives; tithes and offerings should be based out of a “glad and generous heart.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[18]</span></span></span></a> The idea of giving in order to receive material blessings from God is clearly against biblical and Christ’s teaching. For example, in Matthew 6:18-21 Jesus states, <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">This means that Christians should not build up treasures on earth, but work towards building up treasures in heaven. When one dies, all the material wealth of the world will not matter to anyone -whether one is a millionaire in the United States or a street child in Africa. The only thing that matters after death will be whether one accepted Christ and will enter heaven or if one rejected Christ and will spend an eternity in hell. Pastors of prosperity should consider this eternal reality and teach and emphasize about building up treasures in heaven. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Christians’ motives should not be to give tithes and offerings so that they can obtain wealth and riches. Instead, they should have soft pliable hearts turned toward God ready to bless and cheerfully give to those to whom God calls them to give. Giving cheerfully is important to God, because He stated that is how He wants Christians to give; 2 Corinthians 9:7 states, “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.” Obviously Paul is not asking for the Corinthians to give based on false promises rather Paul is telling them to give based on their hearts. Also notice how Paul states “each one”; this repeats “the injunction of 1 Corinthians 16:2 to the effect that giving is an individual, personal responsibility of every believer.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[19]</span></span></span></a> According to George Davis, “The word translated ‘cheerful’ (<i>hilarón</i>) is the word from which the English word ‘hilarious’ is derived. It carries the idea of ‘joy,’ ‘excitement,’ ‘thrill.’”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[20]</span></span></span></a> This is important. Christians should not be excited to give because of the prospect of getting rich. Rather, they should be filled with a joy, a thrill and excitement just because they are able to give and it pleases God. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Some Christians get caught up in the debate on whether tithe is 10 percent of one’s gross income or net income. According to D.A. Carson,<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">It would be easy to list such questions for a page or two without ever asking, “How can I manage my affairs so that I can give more?” That is surely a better question than “What’s the correct interpretation so that I can do whatever’s required and then get on with my life?”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[21]</span></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Carson is right, Christians should be striving to give more, and share more with those who need it like Lucia from Paul Alexander’s story. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Giving of tithes and offerings should be an everyday part of life for Christians. In 1 Timothy 6:18, Paul states, “Instruct them to do well, to be rich in good works, to be generous and ready to share.” Paul goes even as far as directing the Corinthians to collect money and put it aside at the beginning of every week for the purpose of helping the poor in the church of Jerusalem which is found in 1 Corinthians 16:1-3. God expects Christians to be generous and ready to spontaneously share at a moment’s notice. This is illustrated in the book of Acts, when the church of Jerusalem was going through a time of famine, natural disasters and persecution.<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[22]</span></span></span></a> Acts 2:45 states, <sup>“</sup>and they began selling their property and possessions and were sharing them with all, as anyone might have need.” They were selling their land so that the needs of the poor might be met and that they would be able to sustain themselves. If only this was the attitude that many Christians hold today. Many Christians today are conversely focused on how much they have to give or on whether they are going to receive anything back from God, rather than being interested in joyfully and generously giving tithes and offerings for the glory of God. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Finally, the prosperity preaching of giving of tithes and offerings shames the Gospel of Christ. Pastors are morally obligated to preach the truth of the inspired word of God. Dr. Albert Mohler in his book <i>He is Not Silent</i> states, <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">When the ministers of the gospel faces the Lord God as judge, there will be many questions addressed to him, many standards of accountability, and many criteria of judgment. In the end , however, the most essential criterion of judgment for the minister of God will be, ‘did you preach the word? Did you fully carry out the ministry of the word?<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[23]</span></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Moreover, in Romans 14:12-13 Paul states, “So then each one of us will give an account of himself to God. Therefore let us not judge one another anymore, but rather determine this--not to put an obstacle or a stumbling block in a brother's way.” With this said, there are literally millions of Christians around the world being impacted with the prosperity gospel. This idea that the more you give the more you will receive in return from God is no longer just taught in the United States. This prosperity teaching has permeated many countries and societies around the world. Prosperity preaching promotes greed and materialism - enabling trusting congregations to sin, or as Romans 14 says, to stumble. Preachers will face God on Judgment day and will have to give an account for those they have taught and have discipled. Hebrews 3:1 proves this point, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.” Pastors and teachers should understand that they have been given a great call and with that call they are responsible for much.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Dr. Mohler goes onto say “that God has given him [the pastor] his calling not for his own benefit but for the benefit of the church.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[24]</span></span></span></a> It is shameful how ministers continue to preach a gospel of prosperity and live the life of a millionaire, then go on television asking for more to sustain their lifestyles. Meanwhile, many sick never get healed and the poor rarely become rich. Dr. Mohler states it plainly,<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">Prosperity theology is a False Gospel. Its message is unbiblical and its promises fail. God never assures his people of material abundance or physical health. Instead, Christians are promised the riches of Christ, the gift of eternal life, and the assurance of glory in the eternal presence of the living God.<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[25]</span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Prosperity preaching, therefore, is an abusive neglect against the church. It upholds a theology that makes promises but rarely keeps them. It is a theology of a god that lies. This is shown in the story of Lucia in Brazil who was promised a way out of depression, healing for her marriage and financial security. In the end, she was left worse than she was before. This indeed is shameful - ministers preaching in the name of God, and telling lies and making money while doing it. The giving of tithes and offerings should be based on the Christian’s love and respect for God; not in order to get wealth and riches that may never come. Romans 3:4 states, <sup>“</sup>May it never be! Rather, let God be found true, though every man be found a liar, as it is written, ‘THAT YOU MAY BE JUSTIFIED IN YOUR WORDS, AND PREVAIL WHEN YOU ARE JUDGED.’” In other words, God is faithful and never lies. Thus, it is imperative that prosperity pastors cease lying about God’s promises. It not only makes people distrustful of ministers, but more importantly, it discredits the Gospel of Christ. Ronald Sider states, “Hungry people in the Third World have difficulty accepting a Christ preached by people who symbolize (and often defend the materialism of) the richest societies on earth.”<span class="MsoFootnoteReference"><a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[26]</span></span></a></span></span></div>
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<span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px;"> In conclusion, it is morally wrong for ministers to preach prosperity theology in order to increase the giving of tithes and offering in their congregations. Whether one is a pastor, minister or teacher, God has a higher standard for the things that are taught. God does not want ministers to manipulate giving, rather it is God who should be pulling on the soul of the individual to give a tithe or offering. Ministers should recognize that they are putting stumbling blocks for many in their churches who are now more materialistic. As Paul Alexander states when pastors preach prosperity it “often appeals to people’s greed.”</span><a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn27" name="_ftnref27" style="font-family: 'Times New Roman', serif; font-size: 16px; text-align: -webkit-auto;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[27]</span></span></span></a><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; text-align: -webkit-auto;"> Paul says in 1 Timothy 6:9-10:</span></div>
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<sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"> </span></sup><span style="font-family: 'Times New Roman', serif; font-size: 12pt;">But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">In other words, prosperity pastors are creating temptations which are harmful and destructive to their congregations. Pastors should not take this lightly. Moreover, when one gives, God looks at the heart. The motive for giving is very important. Jesus talking in Mathew 6:2-4 states, <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt;">So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Jesus is making a point that He looks at the heart when we give. God knows man’s heart. He knows that man is tempted with the lust of the flesh. Finally, ministers must stop discrediting the gospel. Ronald Sider puts it this way: “The divisions between the haves and the have nots in the body of Christ is a major hindrance to world evangelism.”<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 115%;">[28]</span></span></span></a> Therefore, Christian ministers should not preach prosperity theology in order to increase the giving of tithes and offerings, because of its manipulative nature, its potential to have others stumble, and its discredit to the Gospel. <o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[1]</span></span></span></span></a><span style="font-family: Garamond, serif;"> George B. Davis, “Are Christians Supposed to Tithe?,” CTR 2.1 (1987): 85-97<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[2]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Richard J. Foster, <i>Money, Sex & Power: The Challenge of the Disciplined Life</i> (New York: Harper & Row, 1985): 73. <o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[3]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Gunther Wittenberg, “The Tithe—An Obligation for Christians? Perspective from Deuteronomy,” JTSA <o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;">134 (2009): 82-101. <o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref4" name="_ftn4" title=""></a> <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[4]</span></span></span> <span style="font-family: Garamond, serif;">Patterson, C.. "Give us this day our daily bread: The African American megachurch and Prosperity <o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;">Theology". Ph.D. diss., Georgia State University ,2007. In Dissertations & Theses: The Humanities and Social Sciences Collection [database on-line]; available from http://www.proquest.com.library.gcu.edu:2048 (publication number AAT 3278594; accessed November 20, 2010).<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[5]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Donald C. Polaski, “Malachi 3:1-12,” INT 54 (2000): 416-18.<o:p></o:p></span></div>
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<span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[6]</span></span></span></span><span style="font-family: Garamond, serif;"> Paul Alexander, <i>Signs & Wonders: Why Pentecostalism is the World’s Fastest Growing Faith</i> (Jossey-<o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;">Bass a Willy Imprint, 2009), 63-64.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[7]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Alexander, <i>Signs & Wonders</i>, 64.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref8" name="_ftn8" title=""></a><span style="font-family: Garamond, serif;"> <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[8]</span></span></span> D.R. McConnell, A Different Gospel: Updated Edition, (Peabody, Massachusetts Hendrickson Publishers 1995) pg 74.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[9]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Deji I. Ayegboyin, “A Rethinking of Prosperity Teaching in the New Pentecostal Churches in Nigeria,” <o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;">Black Theology: an International Journal 4 (2006):81.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[10]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Stephen Strang, “Benny Hinn Speaks Out,” <i>Charisma </i>(1993):28.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[11]</span></span></span></span></a><span style="font-family: Garamond, serif;"> The term “harvest” in Pentecostal and charismatic circles is metaphor for God’s blessing, or <o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[12]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Alexander, <i>Signs & Wonders</i>, 61.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[13]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Alexander, <i>Signs & Wonders</i>, 61.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[14]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Alexander, Signs & Wonders, 67.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[15]</span></span></span></a> <span style="font-family: Garamond, serif;">Ronald J. Sider<i>, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity</i>(Nashville, Tennessee: Thomas Nelson, 2005)119.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[16]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Davis, “Are Christians supposed to tithe?,”94.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[17]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Davis, “Are Christians Supposed to Tithe?”96.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[20]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Davis, “Are Christians Supposed to Tithe?,”96.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[21]</span></span></span></span></a><span style="font-family: Garamond, serif;"> D. A. Carson, “Are Christians required to Tithe?,” <i>Christianity Today </i>(1999):94.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref22" name="_ftn22" title=""><sup><span style="font-family: Garamond, serif;"><sup><span style="font-size: 10pt; line-height: 115%;">[22]</span></sup></span></sup></a><span style="font-family: Garamond, serif;"> Ronald J. Sider<i>, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity</i>(Nashville, Tennessee: Thomas Nelson, 2005):77.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[23]</span></span></span></span></a><span style="font-family: Garamond, serif;">R. Albert Mohler, Jr, He is not Silent: Preaching in a Post Modern World (Chicago, Illinois: Moody publishers, 2008): 77.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[24]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Mohler, He is not silent, 81.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><span style="font-family: Garamond, serif;"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[25]</span></span></span></span></a><span style="font-family: Garamond, serif;"> Albert Mohler, “It Promises Far Too Little—The False Gospel of Prosperity Theology,” <o:p></o:p></span></div>
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<span style="font-family: Garamond, serif;">AlbertMohler.com, n.p. [cited 24 Oct. 2009]Online: http://www.albertmohler.com/2009/08/18/it-promises-far-too-little-the-false-gospel-of-prosperity-theology/.<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref26" name="_ftn26" title=""></a><span style="font-family: Garamond, serif;"> <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10pt; line-height: 115%;">[26]</span></span></span> Sider, <i>Rich Christians</i>, 87<o:p></o:p></span></div>
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<a href="file:///C:/DOCUME~1/tsalazar/LOCALS~1/Temp/Th%20506%20Moral%20issues%20Final%20paper.doc#_ftnref28" name="_ftn28" title=""></a> <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: Calibri, sans-serif; font-size: 10pt; line-height: 115%;">[28]</span></span></span> <span style="font-family: Garamond, serif;">Sider, <i>Rich Christians</i>, 87</span></div>
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<b style="text-align: -webkit-auto; text-indent: 48px;"><span class="Apple-style-span" style="color: red; font-size: large;"><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;"><span class="Apple-style-span" style="line-height: 32px;">This Paper was written for fulfillment of TH 506 in October 2010 so I ask that if you decide to use any of the information above please cite and give credit where credit is due. Thanks and God Bless.</span></span></span></b></div>
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Arizona Student of God's Wordhttp://www.blogger.com/profile/15816691873979680109noreply@blogger.com0