tag:blogger.com,1999:blog-88824542024-03-07T01:39:58.362-08:00Shorn Again BelieversWhat I have learned:
It is better to know than to believe.
It is better to be loved, than to know.
It is better to be alive, than to be loved.
To be alive, is to believe. So....keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.comBlogger413125tag:blogger.com,1999:blog-8882454.post-30567048872244549402022-11-18T12:10:00.000-08:002022-11-18T12:10:08.202-08:00RUSSIA Faces ECONOMIC DISASTER from Demographic Timebomb as SHORTAGES in...<iframe style="background-image:url(https://i.ytimg.com/vi/rnNBwADu2F4/hqdefault.jpg)" width="480" height="270" src="https://youtube.com/embed/rnNBwADu2F4" frameborder="0"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-46364455725857855662022-11-18T12:07:00.001-08:002022-11-18T12:07:45.629-08:00Tech Monopolies: Last Week Tonight with John Oliver (HBO)<iframe width="480" height="270" src="https://youtube.com/embed/jXf04bhcjbg" frameborder="0"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-17563926806308207532021-11-06T14:34:00.001-07:002021-11-06T14:34:21.255-07:00Meeting the Theological Challenges of the New Century | Candler School of Theology | Emory University | Atlanta, GA<a href="https://candler.emory.edu/news/connection/summer-2015/feature-stories/meeting-theological-challenges.html">Meeting the Theological Challenges of the New Century | Candler School of Theology | Emory University | Atlanta, GA</a><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-41601049347999774362021-10-10T19:00:00.002-07:002022-03-02T15:01:23.575-08:00The Words | Tomfoolery | These words are my own. I hope you find yours.<iframe frameborder="0" height="270" src="https://youtube.com/embed/qYgvRsnlsS4" width="480"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-90063102322278363172021-04-22T17:26:00.002-07:002021-07-08T11:35:37.664-07:00Report from the Vicar -- introducing Hunter, the Comfort Dog.<p> Dear Ones -- </p><p><br /></p><p>As my final internship as a Bishop of this Chaplaincy begins, I must report to you. Who would have believed, that is, other than Petrarch and Dante, that so much could happen in the middle of a Pandemic?</p><p>I do not start the day trying to accomplish a lot. I awaken at 6:00, and perform ablutions. Rinsing the mouth with water is salubrious not only for the dentition but for the heart. From the study chamber I begin listening to homilies and lectures for at least two hours, gazing through the pines, across the valley to the mountains as the sun slowly changes their colors. </p><p>By 8:00, I exchange my sleeping alb for the work-shirt, put on sandals, and walk the grounds. Of course, the devoted Staff has already been up, and they usually ignore me. They continue with their meditations, calls, and meetings. I step outside and walk among the trees in the vicarage gardens, always surprised by the new blooms, or the expirations which have finally befallen a botanical.</p><p>By 8:45, I put the Boston Terrier, Hunter, on a leash. Rebecca joins us, and the three of us do a morning walk -- several miles, and a full hour. We make no effort to avoid others, but we do avoid long conversation, and this is where Hunter is invaluable. He haply greets all, but once touched, gets urged on by the next possibility of the path, and we move on.</p><p>After taking our "exercise" thusly, we move on to the business of the day. Just getting through the tidal communication takes a formidable hour and a steely determination to stick to a good "sorting" regime. My favorite is the Trinity of Things -- Things I will not do, Things I will do later, and Things I will never Do. As you can see, the list is comprehensive. </p><p>While I think of it, here is a picture of Hunter. I am standing in the Gallery of his ForePaws. As he has often reminded me, a Unitarian Minister in Boston went to the trouble of "developing" his lineage into an official Breed.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVTRTnH2hAQ_I-MfQPGG5qo49hu0yYqrt9kJ5sVU3Eb9SxtaIteLRagVXAxHbhViouGuKw2nJ8Fjo1wFkCXCGX-55yI0isptShDPmpHrnBG15KM3ggD4KT0d8SDDcUMZsIJbhHIQ/s2048/Hunter+Bramley+Christmas+in+the+Gallery+of+.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1536" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVTRTnH2hAQ_I-MfQPGG5qo49hu0yYqrt9kJ5sVU3Eb9SxtaIteLRagVXAxHbhViouGuKw2nJ8Fjo1wFkCXCGX-55yI0isptShDPmpHrnBG15KM3ggD4KT0d8SDDcUMZsIJbhHIQ/s320/Hunter+Bramley+Christmas+in+the+Gallery+of+.jpg" /></a></div><p>Hunter formerly accompanied me on my rounds through hospitals, prisons, barracks and dormitories. Even the Hospice and care facilities have recognized the value of a dog during introductions and establishing relationships. Dogs make connections between people.</p><p>Very few dogs, of course, are universally beloved. I am hoping as Hunter grows up, he will find it easier to do his job of connecting people and making them laugh. His pantomimes are already quite famous.</p><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-12157400916560193582020-12-20T16:58:00.001-08:002020-12-20T16:58:50.131-08:00FAMOUS MARCHING BAND MUSIC https://youtu.be/0gcHZqGVk2A<iframe frameborder="0" height="270" src="https://youtube.com/embed/0gcHZqGVk2A" width="480"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-63038409708951484782020-11-03T16:31:00.004-08:002020-11-03T16:31:50.621-08:00Interactive Electoral College Map<p> <p><a href="https://electoralvotemap.com"><img src="https://electoralvotemap.com/electoralvotemap.png" alt="2020 electoral vote map" width="540px" border title="2020 Presidential Election Interactive Map 1"></a></p></p><p><br /></p><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-11996014900522485462020-10-18T18:02:00.000-07:002020-10-18T18:02:11.067-07:00The Great Realisation | Tomfoolery<iframe width="480" height="270" src="https://www.youtube.com/embed/Nw5KQMXDiM4" frameborder="0"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-16891402106384879702020-08-13T23:12:00.001-07:002020-08-13T23:12:20.444-07:00Putin -- the richest man on the planet, weaponizing wealth against every Republic.<p style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">Putin destroyed
Mother Russia--its once-vast merchant marine, its education system, its rich
bread-basket bottoms. He seized control of over 100 billionaires--by poisoning
those who resist--and is now the world's richest man.<span style="mso-spacerun: yes;"> </span><br />
<br />
Putin has weaponized wealth into launching an all-out attack on every Republic
on the planet. The USA barely flinched.</p>
<p style="font-family: Calibri; font-size: 12.0pt; margin: 0in;"> </p>
<p style="margin: 0in;"><a href="https://www.quora.com/profile/Misha-Firer"><span style="font-family: -apple-system; font-size: 9.75pt; font-weight: bold;">Misha Firer</span></a></p>
<p style="color: #636466; font-family: -apple-system; font-size: 9.75pt; margin: 0in;">·</p>
<p style="font-family: -apple-system; font-size: 9.75pt; margin: 0in;"><a href="https://www.quora.com/Whats-bad-about-Putin/answer/Misha-Firer">Updated Mon</a></p>
<p style="margin: 0in;"><a href="https://www.quora.com/Whats-bad-about-Putin"><span style="font-family: -apple-system; font-size: 13.5pt; font-weight: bold;">What's bad
about Putin?</span></a></p>
<p style="margin: 0in;"><img height="400" src="file:///C:/Users/Tom/AppData/Local/Temp/msohtmlclip1/01/clip_image001.png" width="475" /></p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Presidential
Secretary Dmitry Peskov was recently asked what are Russia’s achievements in
the last 20 years. He said, and I quote: “… … …”</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Nothing.
Nada.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">You
are probably all familiar with kremlebots’ playbook about how Putin pulled the
country out of devastation wrought by “liberals” in the 1990s and brought
prosperity to millions with his iron fist.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Let
me present you with an alternative narrative that is gaining some very serious
traction with Russian people. The list is much longer than can fit in this
answer.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">It
took the Soviet Union only 16 years to send the first man into space after the
end of World War II. In 20 years, Russia hasn’t learned to design its own
computer, a machine tool, pharmaceutical manufacturing equipment and much more.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Local
factories have been shut down, and giant Western groups like VW, Citroen, BMW,
KIA., etc. have opened factories in their place with ownership, management and
technology coming from overseas. The profits are split between the Western
corporations, oligarchs and officials.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">The
national currency, the ruble, has jumped from 28.16 to 74.02 against USD with
prices rising accordingly, while wages stagnated, as more money hasn’t been
printed, possibly to avoid a runaway hyperinflation.</p>
<p style="margin: 0in;"><img height="229" src="file:///C:/Users/Tom/AppData/Local/Temp/msohtmlclip1/01/clip_image002.png" width="475" /></p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Pump
price for gas rose by 483% (from 7.2 to 42). In case you didn't know, most of
Russia’s revenues come from exporting crude oil.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">The
number of officials <span style="font-style: italic;">quintupled: </span>from
485,566 to 2.4 million.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">The
population of Russia is roughly the same as 20 years ago, while millions of
migrants have received citizenship in that period of time. At least 150,000
citizens, many of whom with excellent education and sellable skills, leave the
country for good each year.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Russia
spends more budget money on defence than on education and healthcare combined.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">The
number of hospitals fell by 50% (from 10,700 to 5,300). This actually points
out to a logical conclusion that <span style="font-style: italic;">the
population of Russia is much smaller than officially claimed.</span></p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">The
number of schools fell by 21% (from 68,100 to 41,349). This highlights the fact
that most of the country has seen decline in population. People migrate to
bigger cities and towns in search of work where they overwhelm the existing
schools. The quality of education inevitably suffers.</p>
<p style="margin: 0in;"><img height="279" src="file:///C:/Users/Tom/AppData/Local/Temp/msohtmlclip1/01/clip_image003.png" width="475" /></p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">At
the same time, the number of Orthodox churches had doubled from 19,000 to
38,649, while the level of religiosity in the population hasn’t risen. Why are
they building more churches, then? Because Russian Orthodox Church is a state
corporation that exists for the sole objective of making its stakeholders and
top management wealthy, which has been proven by photos and videos of
high-flying lifestyle of thousands of priests.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">According
to just two polls: median salary is 15k/month or $200/month, and a third of the
population don’t have enough money to buy footwear for all members of the
family. When asked to comment, Putin claimed that 17k a month is a middle class
salary.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">At
the same time, Russia is on the 3rd place in the world by the number of
billionaires. The largest super-yachts and most expensive real estate in the
world belong to Russian oligarchs.</p>
<p style="color: #282829; font-family: -apple-system; font-size: 11.25pt; margin: 0in;">Don’t
listen to Kremlebots when they tell you Putin has built a country Russians want
their children to live in. They don’t. They are just afraid to change things,
because they are divided and there are three million law-enforcement officers,
judges on the government payroll and hundreds of penal colonies from hell.</p>
<p style="font-family: Calibri; font-size: 12.0pt; margin: 0in;"> </p>
<p><cite style="color: #595959; font-family: Calibri; font-size: 9.0pt; margin: 0in;">From
<<a href="https://www.quora.com/">https://www.quora.com/</a>> </cite></p><br /><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-12573395346094089782020-07-26T16:45:00.004-07:002020-07-26T17:42:35.812-07:00Luminous beauty always motivates studies and lingers in memory<div dir="ltr" style="text-align: left;" trbidi="on">
The artist, He Qi, loaned a series of great works of art to the Library at Claremont School of Theology. The beauty added to my motivation to spend hours in the library, and now brings happy memories of the difficult years of conflicted studies.<br />
<br />
<img src="https://www.heqiart.com/uploads/2/3/5/9/23595908/s463025724710779803_p68_i54_w640.jpeg" /><br />
<br />
"Samaritan Woman at the Well".</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on"><a href="https://www.heqiart.com/store/c1/Featured_Products.html">https://www.heqiart.com/store/c1/Featured_Products.html</a></div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-28111456490515309792020-06-27T16:57:00.000-07:002020-06-27T16:57:50.564-07:00Tyrants today preying upon the Gullible Believers, claiming End Times are near.<div dir="ltr" style="text-align: left;" trbidi="on">
Compare the period immediately before and after Martin Luther and Servetus.<br />
<br />
<iframe frameborder="0" height="288px" src="https://cst0-my.sharepoint.com/personal/thomas_key_cst_edu/_layouts/15/Doc.aspx?sourcedoc={51d182d7-8c59-4196-8ac1-e58f69b7fe27}&action=embedview&wdStartOn=1" width="476px">This is an embedded <a target="_blank" href="https://office.com">Microsoft Office</a> document, powered by <a target="_blank" href="https://office.com/webapps">Office</a>.</iframe><br />
<br />
<br /></div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-33345189807829177692020-06-20T13:41:00.009-07:002020-06-20T14:35:32.115-07:00Preparing for the Sabbath *<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7AbnsqOgy22hFqU-3H5z0iWOkDAvfQYqqY1lRHMlAKd0Qk1NoOk00BwLz5WEDlKJXIkXVUj5__PfdKgzXtwqCZGzZmtm_So873si-2epZD1JDWc8ORj_QFzB-xfDn207i-dDiWA/s259/tipi+image+me.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="259" data-original-width="194" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7AbnsqOgy22hFqU-3H5z0iWOkDAvfQYqqY1lRHMlAKd0Qk1NoOk00BwLz5WEDlKJXIkXVUj5__PfdKgzXtwqCZGzZmtm_So873si-2epZD1JDWc8ORj_QFzB-xfDn207i-dDiWA/" /></a></div>Go nowhere.<br />
Spend no time in the world.<br />
You are floating.<br />
<br />
It seems as if<br />
as if something is<br />
as if something is happening.<br />
<br />
Surrounded by its invitation.<br />
The happening is holding you.<br />
<br />
Go nowhere.<br />
Pay no attention to anything<br />
that wants money.<br />
<br />
Urges?<br />
You have heard that song before.<br />
<br />
Aching with guilt?<br />
Stop dancing on the fence.<br />
<br />
Perhaps you need to help another?<br />
Pricked to help your neighbor? Help yourself.<br />
<br />
Want to eat the banana? Eat.<br />
Craving more more more?<br />
Drink the water.<br />
<br />
Go nowhere.<br />
Go there now.</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">___________________________</div><div dir="ltr" style="text-align: left;" trbidi="on">* Pico Iyer points out that in the Decalogue, </div><div dir="ltr" style="text-align: left;" trbidi="on">there is only one word to which the adjective "Holy" refers.</div><div dir="ltr" style="text-align: left;" trbidi="on">Just "Sabbath". Just the period of rest.</div><div dir="ltr" style="text-align: left;" trbidi="on">The only "Holy" thing in this universe is a day</div><div dir="ltr" style="text-align: left;" trbidi="on">of doing nothing useful or worldly.</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-16005750120243600952020-06-08T11:50:00.000-07:002020-06-08T11:50:22.611-07:00List of Ancient Words (universal)<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
LIST OF ANCIENT WORDS</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Paleo-Philologists have accumulated a list of ultra-conserved
words, projecting an ancestral language, extended well into 15,000 years of usage. </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Certain core
concepts have been with us, always: Resonant, blunt, unadorned, concrete,
descriptive. And see if you are surprised by any of them, especially the last one.</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
I, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
not, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
That, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
We, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
To give,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Who, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
This, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
What,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Man/male, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Ye /you </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
old, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
mother,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
To hear,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Hand,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Fire,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
to pull,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Black, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
To flow, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Bark,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Ashes, </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
To spit,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Worm<span style="mso-spacerun: yes;"> </span>- surprised? Clue that we used to eat them. </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin-left: .75in; margin: 0in;">
Grubs
are more delicious than beetles</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin-left: .75in; margin: 0in;">
Which
are abundant and everywhere.</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
EXERCISE: </div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Write poem,
using these 23 words.</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<span style="mso-spacerun: yes;">EXAMPLE:</span></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<span style="mso-spacerun: yes;"><br /></span></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Who gives not to old
Mother,</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
That hears the hand
of fire</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Pulled black flowing
from the flame</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
That men spit into?</div>
<br /></div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-9052145860144969192020-03-03T22:00:00.001-08:002020-03-03T22:00:35.462-08:00Claremont School of Theology. Look at where we have been. Have faith in ...<iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/3htCI-enE_A" width="480"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-8671895232800529322019-03-10T09:01:00.001-07:002019-03-10T09:01:57.732-07:00Hysterical Literature: Session Ten: Janet (Official)<iframe allowfullscreen="" frameborder="0" height="270" src="https://www.youtube.com/embed/GGsLDioGx9A" width="480"></iframe><div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com1tag:blogger.com,1999:blog-8882454.post-32934751596042414752018-05-16T18:27:00.000-07:002018-05-16T18:27:40.544-07:00Now that America is decapitated, dictators of China and Russia are battling it out.<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<span style="font-size: 12pt;">We
are witnessing the rise of China to 1st place in the world of economic powers.
America is decapitated, and the battle between the dictators of China and
Russia is in place.</span></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<a href="http://moneyinc.com/10-richest-russian-billionaires/">http://moneyinc.com/10-richest-russian-billionaires/</a>
</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<a href="https://www.forbes.com/sites/pamelaambler/2017/10/30/where-young-chinese-billionaires-are-making-their-wealth-and-spending-it/#6c0985857fb6">https://www.forbes.com/sites/pamelaambler/2017/10/30/where-young-chinese-billionaires-are-making-their-wealth-and-spending-it/#6c0985857fb6</a></div>
<br />
<span style="font-family: calibri; font-size: 12pt;">Russia, started far behind, but used a trojan horse to seize control of American political power: Putin seized the Congress by superfunding the NRA.</span><span style="font-family: calibri; font-size: 12pt;">
</span><span style="font-family: calibri; font-size: 12pt;">Putin's genius was well-known but the Koch's cooperation was a huge surprise.</span><span style="font-family: calibri; font-size: 12pt;"> </span><span style="font-family: calibri; font-size: 12pt;">The Kochs pointed Putin to the use of a
carnival barker as a distractor. The NRA was used to place empty suits into the
seats of power. Using its own resources against itself, Government is helpless, and we are witnessing the disguised sell-off and stripping of the assets of the former American Republic. Fox News, owned by
offshore foreigners, has been teaching Americans to hate their own for decades. And Fox News owns most of the porn which dominates the internet. Faux News is a major industry, carefully curated, targeted, and projected for maximum toxic effect.</span><br />
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br />
China continued to secure its seizure of America through the cooperation of the
Walton-Merce lords of the South and Mid-West, using Walmart and chains of Casinos to destroy the
middle class.<span style="mso-spacerun: yes;"> </span></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
Between the
dictators of Russia and China, whoever tears off the biggest pieces of America
will be declared the "winner".<span style="mso-spacerun: yes;">
</span>And the entire globe will suffer, as science, the arts and the hearts of
humankind gradually fade, and drown in tears and bitterness.</div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<br /></div>
<div style="font-family: Calibri; font-size: 12.0pt; margin: 0in;">
<span style="font-size: 12pt;">In terms of sources
of Power, the only remaining hope against these global powers are the remaining
unaligned billionaires.</span><span style="font-size: 12pt;"> We do not know what Amazon, Google, Apple and Microsoft might accomplish. We do know that few</span><span style="font-size: 12pt;"> other sources
of power will survive this onslaught and the dive into resource depletion, numbing depravity, crippling poverty, and unleashed tyranny. Sadly, the unaligned billionaires are not motivated or organized. Corporate monopolist boards are structurally incapable of responding to crisis. </span><br />
<span style="font-size: 12pt;"><br /></span>
<span style="font-size: 12pt;">Private stock companies simply cannot move quickly to seize treasure -- like Putin's puppets
and Xi Jinping's Chinese syndicate. Feudal lords of piracy will destroy the peace and prosperity built by the great republics and the middle class.</span><br />
<span style="font-size: 12pt;"><br /></span>
<span style="font-size: 12pt;"><br /></span></div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-54272811190711119402018-05-14T19:52:00.001-07:002018-05-14T19:52:46.505-07:00Counterlight - blogger explains his heresies about Art.<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-86064352492736494022018-05-14T14:14:00.000-07:002018-05-14T14:14:02.358-07:00tender compassionate sympathetic tolerant<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="background-color: white; color: #3a3a3a; font-family: "Avenir Next", "Segoe UI", Roboto, "Trebuchet MS", sans-serif; font-size: 16px;">"How far you go in life depends on your being tender with the young, compassionate with the aged, sympathetic with the striving and tolerant of the weak and strong. Because someday in your life you will have been all of these." — George Washington Carver</span></div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-58501139360274649292017-05-11T13:19:00.002-07:002017-05-17T10:08:38.590-07:00One modern Prophet "enlivened" Religion, using Science and Art: Zarathustra. <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="WordSection1">
<div align="center" class="MsoTitleCxSpFirst" style="text-align: center;">
<span style="color: red; font-size: 10.0pt;">05032017<o:p></o:p></span></div>
<div align="center" class="MsoTitleCxSpMiddle" style="text-align: center;">
<br /></div>
<div align="center" class="MsoTitleCxSpLast" style="text-align: center;">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoTitleCxSpFirst" style="text-align: center;">
<span style="font-size: 28.0pt;">Theopoetics of Unity:<o:p></o:p></span></div>
<div align="center" class="MsoTitleCxSpMiddle" style="text-align: center;">
<span style="font-size: 24.0pt;">Having Relations <o:p></o:p></span></div>
<div align="center" class="MsoTitleCxSpLast" style="text-align: center;">
<span style="font-size: 24.0pt;">with an Unknown Verb<o:p></o:p></span></div>
<div align="center" class="MsoSubtitle" style="text-align: center;">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoSubtitle" style="text-align: center;">
The Teachings of Baha’u’llah
<o:p></o:p></div>
<div align="center" class="MsoSubtitle" style="text-align: center;">
About Art and
Science<o:p></o:p></div>
<div align="center" class="MsoSubtitle" style="text-align: center;">
To Unify Humankind
and Bring Peace<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Name
of Student: Thomas George Key, JD MBA<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Claremont
School of Theology, M-Div Chaplaincy Program<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Name
of Class: TWR 3037 Future of Religions<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Name
of Teacher: Professor Doctor Roland Faber<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Date the Paper is
Due: May 3, 2017<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">OUTLINE<o:p></o:p></span></div>
<w:sdt docparttype="Table of Contents" docpartunique="t" id="723564021" sdtdocpart="t">
</w:sdt><br />
<div class="MsoTocHeading">
Table of Contents<o:p></o:p><span style="color: windowtext; font-size: 10.5pt; line-height: 107%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoToc1">
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>TOC \o "1-3" \h \z \u <span
style='mso-element:field-separator'></span><![endif]--><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702591">I.<span style="color: windowtext; font-size: 11pt; line-height: 300%; text-decoration-line: none;"> </span>Introduction –<span style="color: windowtext; display: none; text-decoration-line: none;">. </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc481702591 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">1<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390031000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><u><span style="color: blue; mso-no-proof: yes;"><o:p></o:p></span></u></div>
<div class="MsoToc2">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702592">A.<span style="color: windowtext; font-size: 11pt; text-decoration-line: none;"> </span>The Birth of a New Dispensation: The Baha’i Faith.<span style="color: windowtext; display: none; text-decoration-line: none;"> </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc481702592 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">2<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390032000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><span class="MsoHyperlink"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoToc2">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702593">B.<span style="color: windowtext; font-size: 11pt; text-decoration-line: none;"> </span>Why are there Questions?<span style="color: windowtext; display: none; text-decoration-line: none;">. </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc481702593 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">5<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390033000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><span class="MsoHyperlink"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702594">II.<span style="color: windowtext; font-size: 11pt; line-height: 300%; text-decoration-line: none;"> </span>Why is there Scripture? <span style="color: windowtext; display: none; text-decoration-line: none;"> </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>PAGEREF _Toc481702594 \h <span
style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">9<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390034000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><span style="font-size: 11.0pt; line-height: 300%; mso-no-proof: yes;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702595">III.<span style="color: windowtext; font-size: 11pt; line-height: 300%; text-decoration-line: none;"> </span>Why is there Religion? Look at Art and Science.<span style="color: windowtext; display: none; text-decoration-line: none;"> </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc481702595 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">15<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390035000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><span style="font-size: 11.0pt; line-height: 300%; mso-no-proof: yes;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_Toc481702596">IV.<span style="color: windowtext; font-size: 11pt; line-height: 300%; text-decoration-line: none;"> </span>Traditional Religion is not Moral. Is it unifying?<span style="color: windowtext; display: none; text-decoration-line: none;">. </span><!--[if supportFields]><span
style='color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;
text-decoration:none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc481702596 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="color: windowtext; display: none; text-decoration-line: none;">17<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400380031003700300032003500390036000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='color:windowtext;
display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:
none'><span style='mso-element:field-end'></span></span><![endif]--></a><span style="font-size: 11.0pt; line-height: 300%; mso-no-proof: yes;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<br /></div>
</div>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><br clear="all" style="mso-break-type: section-break; page-break-before: always;" />
</span>
<br />
<div align="center" class="MsoNormal" style="margin-bottom: 8.0pt; text-align: center;">
<b><span style="font-family: "calibri light" , sans-serif; font-size: 22.0pt;">Theopoetics of Unity:<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="margin-bottom: 8.0pt; text-align: center;">
<span style="font-family: "calibri light" , sans-serif; font-size: 18.0pt;">Having
Relations with an Unknown Verb<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 18pt;">[1]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-size: 14.0pt;">EPILOGUE:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">Der alte Heilege sagt, “Go not to
men, but stay in the forest! Go to animals! Why not be like me—bear among
bears, bird with birds?”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">“And what doeth the Saint in the
forest?” asked Zarathustra.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">The Saint answered: <b>“I make hymns and sing them</b>; and in
making hymns <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">I laugh and weep and mumble: thus do
I praise God.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">With singing, weeping, laughing, and
mumbling <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<b><span style="font-size: 12.0pt; line-height: 115%;">I praise the God who is my God</span></b><span style="font-size: 12.0pt; line-height: 115%;">. But what dost thou bring us as a gift?”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<b><span style="font-size: 12.0pt; line-height: 115%;"> </span></b><span style="font-size: 12.0pt; line-height: 115%;">When Zarathustra had heard these
words, he bowed to the Saint and said: “What should I have to give thee! Let me
rather hurry hence lest I take aught away from thee!”—And thus they parted from
one another, the old man and Zarathustra, laughing like schoolboys.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;"> When
Zarathustra was alone, however, <b>he said
to his heart</b>: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: .5in;">
<span style="font-size: 12.0pt; line-height: 115%;">“Is it possible? Has the old Saint in
the forest not yet heard? <b>Gott ist Tod!</b>” <o:p></o:p></span></div>
<h1 style="margin-left: 0in; mso-list: l3 level1 lfo3; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702591"><!--[if !supportLists]--><span style="font-size: 18.0pt; mso-bidi-font-family: "Calibri Light"; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin;">I.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 18.0pt;">Introduction –</span></a><span style="font-size: 18.0pt;"> <o:p></o:p></span></h1>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">The aperture of hindsight enables us
to review the birth of a new old religion and the Eternal Return of the old new
god.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[2]</span></span><!--[endif]--></span></a> In 1844, a Prophet known as The Bab announced
the arrival of a Manifestation of God in Persia. In the same year, Friedrich
Nietzsche was born in Prussia. He grew
up in Europe, and in 1886, published a “poem-song”, <i>Alzo Sprach Zarathustra</i>, about a Persian Prophet who comes down
from the mountains and confuses people about Eternal Return and then tells them
that “God is Dead”. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">While making no attempt to provide
the details of the localized events which continue to globalize in paroxysms of
visionary theophanies, we note that the proclaimed Birth and Twilight of
deities were carried upon the arching back of the Arts: Both dispensations arrived in theopoetic
forms. No actual gods were hurt, but
many people were. The burden of this
Essay is to expose the bones. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Finally, behind the deconstruction of
Questions, we analyze the triangulation of Religion with Art and Science. The unification of the world is taking place
behind Baha’u’llah’s invitation – he said it was “inevitable”. People are fickle; belief is rare and has a
melting point.<o:p></o:p></span></div>
<h2 style="line-height: 200%; mso-list: l3 level2 lfo3; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702592"><!--[if !supportLists]-->A.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span><!--[endif]-->The Birth of a New Dispensation: The Baha’i Faith.</a><o:p></o:p></h2>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In 1844, the Baha’i Faith was
trumpeted to the world from the storied city of Shiraz.<sup> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn3" name="_ftnref3" title=""><!--[if !supportFootnotes]--><sup><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[3]</span></sup><!--[endif]--></a></sup> Persia was famous for its poets of the past,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[4]</span></span><!--[endif]--></span></a>
and intensely devoted Muslims of the present. Three losing wars had just been
fought with Christians, the Turkic Qatar rulers were unstable, and a messianic
“12<sup>th</sup> Imam” was expected.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn5" name="_ftnref5" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[5]</span></span><!--[endif]--></a></span> A merchant,
Sayyid ‘Ali Muhammad—known as the Bab -- collected 18 disciples and announced
his Advent.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[6]</span></span><!--[endif]--></span></a> He and his followers were persecuted by Islamic
authorities as heretics, and remain so to this day.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[7]</span></span><!--[endif]--></span></a>
Many thousands were martyred, and the
Bab himself executed on July 9, 1850.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[8]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Thereafter, persecutions intensified. One of the Babi’s followers and half-brother,
now known as Baha’-u-llah, lost his remaining family wealth and was arrested.
In the detention, divine revelations began with a vision of a Maiden.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[9]</span></span><!--[endif]--></span></a>
Baha’u’llah was freed from prison to exile in Bagdad where he continued to
write poetry as scripture, and wandered as a recluse in the Kurdistan wilderness
among the Sikhs.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[10]</span></span><!--[endif]--></span></a> His fame gradually grew. The leaders of the ‘ulama
met and said, “This man is an enchanter”, and the Shah asked the Ottoman
government to remove him from the proximity.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[11]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">On the eve of his second exile, in
1863, in the garden of Ridvan outside of Bagdad, Baha’u’llah declared his station
and mission. He was never freed again. Eventually the Ottoman authorities sent Baha’u’llah
to Akka, now in Israel, “unwittingly” fulfilling many prophecies “that occur in
the books of hadiths”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[12]</span></span><!--[endif]--></span></a>
Baha’u’llah died in exile in 1892,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[13]</span></span><!--[endif]--></span></a>
living quietly and piously, under constant persecution by Islam fighting the perceived
impurity of heresy.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[14]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In the same advent year of 1844,
Friedrich Nietzsche was born in Prussia, grew up studying ideas, and in 1886,
published a “poem-song”, <i>Alzo Sprach
Zarathustra</i>.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn15" name="_ftnref15" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[15]</span></sup><!--[endif]--></sup></a> Nietzsche himself explains why he chose a majestic
Persian prophet to incarnate the message: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: 1.0in;">
<span style="font-size: 12.0pt; line-height: 115%;">“Zarathustra was the first to see in
the struggle between good and evil the essential wheel in the working of
things…Zarathustra had more courage in his body than any other thinker before
or after him.<i> To tell the truth and to
aim straight --</i> that is the first Persian virtue. Am I understood?... The
overcoming of morality through itself—through truthfulness, the overcoming of
the moralist through his opposite—<i>through
me</i>— that is what the name Zarathustra means in my mouth.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[16]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In an overlapping time period, the
remarkable mix of messaging and poesia coming from two very different men but
similar generic forms, Nietzsche and Baha’u’llah spread ideas across almost
impenetrable linguistic, cultural, class, and geographic barriers. They never met, but as two sources of creative
theophanies and poesia, they changed the world.
What moved these men, and how do they continue to touch us? Not surprisingly, many Questions ask
themselves. <o:p></o:p></span></div>
<h2 style="line-height: 200%; mso-list: l3 level2 lfo3; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702593"><!--[if !supportLists]-->B.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span><!--[endif]-->Why are there Questions?</a><o:p></o:p></h2>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Questions “arise in the mind”.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn17" name="_ftnref17" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[17]</span></span><!--[endif]--></a></span>
We do not know <u>the source</u> of our
arisings. Zarathustra and Baha’u’llah
speak of getting it “through me”. Questions
are created creators, they guide and ignite, twisting between reason and
passion. Language is what we resort to after becoming impatient with howls and gestures—with
throwing our hands up into the air, for example, to express our daily despair.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[18]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">The first problem with Questions, of
course, is that there is no one to ask. “No
one has seen God.” John 1:18. We are faced with noise, distraction,
political posturing, or a silent Monad.
And of course, we are also faced with the weeping. The naked fact
remains that for 100,000 years of burning torches in the caves of lamentation,
tears, and begging, no god has answered a Question. Rhetorical questions are
useful, and often gracious. For example, the Universal House of Justice poses
“How To” questions broadly to inspire, frame and engage the Bahai contribution
to the civilization-building process.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[19]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Secondly, by what authority does
anyone speak of authority? Who speaks for the People? Who leads the ‘umma? What
citation can I bootstrap to my paper, to my claims, to my Messianic
dispensation? Is there any resolver of
difficulties, save God? Baha’u’llah had to face the question of the validity of
his manifestation, by members of cults who have fought over who leads the ‘umma
after the death of Muhammad—a question which remains unsettled for centuries.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In a sense, Baha’u’llah prophetically
finds that a kind of answer—answering—takes place as the mind takes its
position atop the robust fire-hose feed from presumption and tradition.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn20" name="_ftnref20" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[20]</span></sup><!--[endif]--></sup></a> He himself uses words to make a “point” and
open a “gate”. He “bridges” the lofts of
heaven for its treasure. These metaphors
are invitations to learning, to transport, to engagement in vast universes
unimagined by the mundane or by minds in the grip of habits, suffering, and the
illusion of a “Self”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">However, even freed from traditions
or fears, how sufficient are metaphors and parables in the face of unexplained
facts? Where the empirical facts about
how life on Earth evolved, or facing contradiction and pathologies of “hatred”,
are we fully accounting for those facts?
If “theology” is about “God”, are metaphors about what God is Not, a
sufficient answer? <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">One of the precious things that is at
stake is a vision of what it means to ask, and answer, the question
"Why?" Darwin's perspective,
for example, turned the Abrahamic assumptions upside down, deconstructing both
Creation and its Creator. It is not just
that the Beginning is gone, but we are also linked to <u>gaps</u>: We have a million years of evolving human
consciousness,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[21]</span></span><!--[endif]--></span></a>
of which 35,000 years are clearly <u>pictured</u> on the walls of caves, <i>without</i> gods, <i>without</i> kings, and <i>without </i>a
priesthood.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[22]</span></span><!--[endif]--></span></a> In other words, not one lineage, authority, or
exercise of power can point to external, eternal, sacred, or even gamely <u>traditional</u>
validity. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;"> These “gaps” are not small; they occupy entire
categories and warring tribes of Questions.
For example, David Whitley finds no evidence that Cro-Magnons practiced
“religion” or theology. The cave artists
did not depict a single god, pantheon, or any forms of subordinated worship. No bowing to a post or a direction. However, he suggests that our forebears had
supernatural beliefs – they clearly prayed, hoped, and feared. Dancing is clearly a feature; Arts are perhaps
built into their/our brains, along with "consciousness". They blow-painted their individual hands upon
the walls, creating lovely monuments to their “equal” community—male, female,
children, colors, choices. They could
think abstractly, conceptually, and had the ability to craft objects of no
immediate utility: Flutes, string skirts (that do not conceal but only reveal),
pipes, wall paintings! They held hands
dancing—we boldly infer their hugs, holdings, and rhythms from their
footprints! <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Looking for “religion”, Whitley finds
Arts and Sciences in the caves. Apparently the arrival of Gods and Priests must
await the hierarchies of development of post-agricultural Cities. Religion was not invented in Nature, but in
its opposition. In the natural caves, we
find clear evidence of "sanctity" and “spirituality”, along with
ritual psychotropics (mushroom pipes, hemp-lamps) developing in the pre-Ice Age
caves of western Europe, at least 35,000 years ago. It appears that artists and drug-users created
the cultural amenities for human life. <i>Amanita Muscaria Christo</i>. Abundant
evidence points to abundant fully-actualized Arts, and the sciences of Chemistry,
Ceramics, and Fire, all preceding all gods by millennia. An aspect of the “Beauty”, perhaps, which Baha’u’llah
frequently invokes. “The Maiden” message
of unity and love, overcame the trauma of the Black Pit, and Beauty as the
foundation “Life”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">We start with Questions, not because
they give birth to Science and Arts, and even Language, and not because they
ever have satisfying answers. But because
they don’t—Questions do not have Answers.
Really ever. And they are still
unescapable. With all their “baggage” –
their value-laden assumptions, wicked motivations, and elbow-pointed privileges. In this post-Nietzschean age, there is no
such thing<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[23]</span></span><!--[endif]--></span></a> as
“free” science. In other words, even
science comes with baggage on board. Whitehead suggests that “the merest hint
of dogmatic certainty as to finality of statement is an exhibition of folly.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[24]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Fractious questions are resolved by
resort to Scripture to avoid disunity.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[25]</span></span><!--[endif]--></span></a> Otherwise, Baha’u’llah either refuses to
participate or engage in the endless debates, or elides the issue. Interestingly, the atheist functionalist
Daniel C. Dennett also adopted what appears to be this nonconfrontational
approach.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[26]</span></span><!--[endif]--></span></a> Citing
the fact that minds are rarely changed by facts, Dennett seems to be going full
Baha’i.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: 12.0pt; line-height: 200%;"> But what
about Questions which clear the air?
What about investigating phenomena by interrogating their polemics and
manifestations? Simple questions can
expose deception and manipulation, by professionals, and by the
fakirs/fakers. And unless one has
questions, one may not be conscious. Indeed, having confusion, may be a test of
consciousness. Even, and especially, for
God. Perplexity, which is an invitation
to the questioning dialogue, is a test of wisdom. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Put another way, Beliefs barely
exist; it is Doubts which last. Theologians
and historians largely agree that the Books of the Tanak, which are all in
“tension” with each other, owe their collective and remarkable preservation to
the fact that they presented perduring Questions.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[27]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<h1 style="margin-left: 0in; mso-list: l3 level1 lfo1; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702594"><!--[if !supportLists]-->II.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span><!--[endif]-->Why is there Scripture?</a><o:p></o:p></h1>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">The legacy of Baha’u’llah is
Scripture. Is this not curious? He provides writings. Offered by him to all his contemporaries, and
to us, just like the Cave Painters who crawled into caves and painted their
scripture on the walls in the alphabet of bears, buffaloes and cows. Even those who were jealous of his ability
regarded him as "an enchanter".<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[28]</span></span><!--[endif]--></span></a>
The Tablets of Baha’u’llah are richly
incantatory and filled with rhythmic rhyme.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[29]</span></span><!--[endif]--></span></a> Did the religious doctors think that Prayers
are “enchantments”? Unlike all previous
Scripture, Baha’u’llah’s texts do not have to be memorized, re-copied and
preserved in caves. Technology saves us from the redactors, the scribes and the
insufferable saints with polemics on their shoulders.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">So the question becomes, Why did the
authorities persecute a man who wrote Scripture? Both the Babi and Baha’u’llah suffered
terribly while producing extraordinary, even puzzling, quantities of Scripture. Why did Baha’u’llah devote himself to study
and add to the arts of language, while enduring such suffering?</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.5pt;">[30]</span></span><!--[endif]--></span></a><span style="font-size: 12.0pt; line-height: 200%;">
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">A comparison of Baha’u’llah with Book
of Job is warranted, just for its Beauty.
Some experts hold the Book of Job is the most well-crafted beautiful theopoetic
literature in the Tanak, telling the story of a righteous man suffering
terribly.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[31]</span></span><!--[endif]--></span></a> Book of Job has the most brilliant, artful, wise,
and vocabulary-rich poems found in the Middle East from its time period.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[32]</span></span><!--[endif]--></span></a> Poetry has its own why, like the God in the story
who appears as a phantasm hidden in wind, and answers the Question with another
Question: “Who are you to ask?”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[33]</span></span><!--[endif]--></span></a> We suspect that the same whirlwind was
speaking and “dictating” to Baha’u’llah.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Self-sanctifying scripture is the
proleptic tank in which Religion is digested, converting chunks into
broth. This description is not itself
proleptic– anticipating objections or questions—that would be like trying to
repurpose a water cistern to imprison alleged heretics awaiting a trial they
will never receive. Religion is an art-form intended to unite. Many Religions
are without a deity—no actual “entity”, no theophany.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[34]</span></span><!--[endif]--></span></a> But no Religion has ever been found without
Music and Dance. And only one “Faith” finds its founder enchanted with Science.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Science, Poetry and Art often expose
Religion as an “un-natural act”—the single one of this quadrifecta which archly
sends heretics to eternal suffering for eternity; who <u>does</u> that kind of
thing? Baha’u’llah almost alone redeems
Religion from this Un-Naturalness. Instead
of damning heretics, instead of requiring belief in non-existence, instead of trying
to label a single thing or person on this Creation as “impure”, he looks to <u>entire</u>
diverse Nature including the intellect of humankind for its truth.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[35]</span></span><!--[endif]--></span></a>
And resorts to Science,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[36]</span></span><!--[endif]--></span></a>
Poetry and Arts<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[37]</span></span><!--[endif]--></span></a>
as means. Baha’u’llah is the only
religious leader who not only invokes Nature for what it is, but he also
invokes the trinity of Science, Language, and Art – a trifecta of Beauty – to set
the stage for the “unification of the human race”, as a slowly maturing process
of civilization. Since Spinoza, Emerson,
and Baha’u’llah, we are able to read the view and see in Nature, the unifying
religion which is not an un-natural act of “purification”, rituals, pointless
hate-mongering. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">All Scripture comes from the <i>logos</i> “God”—this is obvious, since no
writer has any idea what they are doing. And writing really requires Wording –
a language system. Explanations abound,
but are they valid? The “authorities”
should have validity, otherwise they would just be explanations that need more
explanations. Perhaps this is why Rumi,
the dancing poet saint<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[38]</span></span><!--[endif]--></span></a>
who still speaks to us from the 12<sup>th</sup> century village in Persia,
tells us to ask questions: “If you do
speak, ask for explanations.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[39]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">And the Questions children ask have
roots in rhymes—so deliberately employed by Baha’u’llah. The children and the
mystics experience this: <i>Alast</i> is the primordial covenant that
occurs when God addresses the not-yet-created humanity, "Am I not your
Lord? <i>Alastu Bi-Rabbikum</i>."<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[40]</span></span><!--[endif]--></span></a>
Who hears the music in the question? All forms of life come forth in a loving
dance, and the dance is the only reply they will ever receive that is not
another Question—remember the theophantic theodicy in the Book of Job? But the dance is enough, because the Arts are
always "Yes!"<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Around 1929, is the year that Whitehead
published “<i>Process and Reality</i>”, which
unfolds a felt sympathy for the proto-theology of Thales,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[41]</span></span><!--[endif]--></span></a>
Plato, and “flow”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[42]</span></span><!--[endif]--></span></a>
Clearly Whitehead can be read for theopoetics as well as for <i>principias</i> of mathematics, where flow is
a bridge and is itself flowing.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[43]</span></span><!--[endif]--></span></a> The Unitarian theopoet, Ralph Waldo Emerson,
speaks of “that Unity, that Over-soul, within which every man’s particular
being is contained and made one with all others; that common heart of which all
sincere conversation is the worship…by yielding to the spirit of prophecy which
is innate in every man…”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[44]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Like Baha’u’llah, Emerson found no
justification for a priesthood. He
resigned his own lucrative pulpit, and in his private journals of 1832 Emerson
inscribed such passages as these: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: 1.0in;">
<span style="font-size: 12.0pt; line-height: 115%;">“I have sometimes thought that in
order to be a good minister it was necessary to leave the ministry. The
profession is antiquated. In an altered age, we worship in the dead forms of
our forefathers.” <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 115%; margin-left: 1.0in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">The recognition of an individual gift
of their own prophesy in the heart of each person, at once justifies and
explains the abrogation of a priesthood also called for by Baha’u’llah.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[45]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Theopoetics concerns itself with
“strategies of human signification in the absence of fixed and ultimate
meanings accessible to knowledge or faith.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[46]</span></span><!--[endif]--></span></a>
In this sense, for Baha’u’llah, the Scripture
supplants the priesthood. In other
words, a theopoetics exercises the “spiritual role”, instead of a predatory
third-party. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Scripture can answer spiritual
questions, and does not pretend to if it doesn’t. in other words, the supplantation is decidedly <i>not</i> about
the same old same old. To speak
specifically, Baha’u’llah candidly advances aphophacy: God is “unknown”. Stockman at 31, quotes from Gleanings 46-7:
"...God, the unknowable Essence...beyond every human
attribute...fathomless mystery...and will remain in His Reality everlastingly
hidden from the sight of men".<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[47]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Moojan Momen, Baha’u’llah: A Short
Biography (Oxford: Oneworld, 2007), 193: "In common with most other
religions, Baha’u’llah states that there is a highest reality, which the
Western religions call God and the Eastern religions call by different names
such as Brahman, Dharma, Shunyata and the Tao. This highest reality is
described in different ways in each religion but Baha’u’llah says that this is
because human beings whose minds are limited can never comprehend this ultimate
reality which is infinite." <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;"> Clearly, we have Scripture – really all
scripture from all times and places – because of Incomprehensibility. Mystery => Scripture. The “Messianic Mystery” in the Gospel of
Mark.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[48]</span></span><!--[endif]--></span></a> The apophacy of Maimonides, the Jew writing
in Arabic in the Golden Age of Islam, who saw in the Tanach an Unknown God who
“made Darkness his hiding place”.
Quoting Psalms 17:12, and 138:6.
The boatload of even earlier Fathers who studied Scripture, declaring
God to be an unknowable mystery: Philo
(10-60), Iranaeus (115-190), Origen (185-254), Clement of Alexandria (150-215),
Plotinus (205-270), et cetera. Is it
finally “clear” that we have Scripture because of Mysteries? The mysteries of
generative doubts. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Standing on the metaphor of Zarathustra’s
lofty heights, Baha’u’llah stood in the real mountains of Persia, and accepts
“the absence of … ultimate meanings”. And
so writes Scripture. This candor coupled
with acts of language is resonant with some of the work of Derrida and Foucault
who sort out and write through the lack of certainty, or even an ability to
write in a fixed language with meaningful semantics. Baha’u’llah gently undertakes the task to put
words to that which we know we cannot get right. To eff the ineffable, as it
were.<o:p></o:p></span></div>
<h1 style="margin-left: 0in; mso-list: l3 level1 lfo1; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702595"><!--[if !supportLists]--><span style="font-size: 14.0pt; mso-bidi-font-family: "Calibri Light"; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin;">III.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 14.0pt;">Why is there Religion?
The unifying truth of Art and Science.</span></a><span style="font-size: 14.0pt;"><o:p></o:p></span></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Is there any idea or movement which
can unite individuals? Or to put it politically, can hardened selfish
people led by greedy idiots find graceful unity across ancient tribal feuds,
religious fanaticism, and racial prejudice?
Baha’u’llah has reached into and <u>through</u> the traditions of
“Religion” to find the underlying Beauty of Art and Science. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Not incidentally, as Professor Faber
opens up the Baha’i Faith in an academic process, he does so with cuts of
musical performances and singers.
Videography – Prayers sung by Nabil and Karim, for example:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: .5in; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">“O God, guide me, protect me, make of
me a shining lamp, the brilliant star.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: .5in; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">I want to spread love like a wild
fire.”<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: 12.0pt; line-height: 200%;">Thus, the Arts supplant the empty forms offered by priests
who are not even holding food in their hands or pretending to dance. And an assigned text is authored by Doctor
Esslemont who is a musician and married to one.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[49]</span></span><!--[endif]--></span></a> They hear the future.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">The emerging point is that the Bahai
Faith as it is becoming has a heavy emphasis on the importance of aesthetic,
sensual, “scientific” and heart-felt individually-experienced knowing. Far more “here” than the traditional
Religion, even with its robust theopoesia.
The roots of the Bahai religion are in the Arts and Sciences – feeling
and observing, and prayers of work. The
Bahai Faith discourages the growth of “gate-keeping” priesthoods or mentalities
in which people must learn to speak and think a certain way to have their
voices heard. It is a post-modern inflected style of theological and perhaps
liminal discourse without the (always) slippery slope of pessimism which leaves
people with no ability to say anything. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">This is the exact terrain crucibled
by “Zarathustra” in the face of Schopenhauer.
And in the face of the silencing Orthodoxies. And where are we but on the familiar
methodological terrain of science, the comforting assurance of dialectics
(invitation, disputation) for philosophers, and all thinkers who have devoted
themselves to formulating questions.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[50]</span></span><!--[endif]--></span></a> Unlike sad theologians who have devoted
themselves to formulating answers they know to be tortured,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[51]</span></span><!--[endif]--></span></a>
Baha’u’llah has devoted himself to peace and unity. But by invoking “spiritual authority” and
traditional religious <u>values</u>, Baha’u’llah invites deconstruction of the
intolerance and naked prejudice which causes so much division. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: 12.0pt; line-height: 200%;"> Close
examination of this “new dispensation” through its own Scripture, which only ironically
calls itself a “Book of Certainties”, reveals this principle of unity and
peace, of which diversity is a protected part.
Baha’u’llah opens the curtain on the metanoetics of “Becoming”, the
great Play taking place with Nietzsche, Whitehead, Love, and the Hope of the
Future, all working with fiddles and percussion in the Orchestra Pit.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[52]</span></span><!--[endif]--></span></a> Of course there was Babi on trumpet as well.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[53]</span></span><!--[endif]--></span></a>
The point is that Art is involved.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">‘Abdu’l-Baha states as the first
principle of the Teaching of Baha’u’llah is “The Search After Truth”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[54]</span></span><!--[endif]--></span></a> This means setting aside prejudice, racism,
sexism, and “all the traditional superstitions of the past”. Abdu’l-Baha names the global “religions” of
the people—Jews, Christians, Buddhists, and Muhammadans—and urges us to “detach
ourselves from the external forms and practices”, in order to find the “truth
at the core of all religions”. He then
states categorically: “Science must be accepted.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[55]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">With Art and Science enthroned, the
stage is set for the second great principle, Unity. It appears to be his understanding that
Nature is <u>so beautiful</u>, and humans <u>so worthy</u>, that we should stop
destroying everything. Not a single Art
or Science says otherwise; only some Religions.<o:p></o:p></span></div>
<h1 style="margin-left: 0in; mso-list: l3 level1 lfo1; text-indent: 0in;">
<a href="https://draft.blogger.com/null" name="_Toc481702596"><!--[if !supportLists]--><span style="font-size: 14.0pt; mso-bidi-font-family: "Calibri Light"; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin;">IV.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 14.0pt;">Traditional Religion
is not “moral”. Is it “unifying”?</span></a><span style="font-size: 14.0pt;"><o:p></o:p></span></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">So we turn to the question of the “religions”.
Scientists, historians, poets and “spiritual” people have turned their hands to
this clay. Synthetic functionalists find purpose, psychologists find intention,
historians are revising as we speak, and theologians repeat dogmas having their
day. Baha’u’llah
sought to revive Religion. Why? To unify a humankind endangered by senseless
divisions and war. He himself
acknowledged the active <u>role</u> religions play in the fractures. In a Tablet revealed in 1913, Abdu’L-Baha
said: “The deplorable wars going on in these days<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[56]</span></span><!--[endif]--></span></a>
are caused by the fanatical religious hatred of one people for another, or the
prejudices of race or colour.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[57]</span></span><!--[endif]--></span></a> It appears that by offering a “new
dispensation” – a real religion -- Baha’u’llah willfully intends to take on the
problem directly. At the Causes of
disunity. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Nietzsche made it pretty clear that
the gods were culpable, and believers gullible.
The “religious” scriptural narratives – in the Tanak, the New Testament,
the Qur’an, and Bhagavad-Gita-- are accounts of injustice in a thrall of
superstition and violence. Baha’u’llah
teaches a new dispensation of the Body, Mind, Spirit, and Self drawn out of the
old narratives. The Teachings seem to
include the world of humanity manifest in these “degrees”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn58" name="_ftnref58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[58]</span></span><!--[endif]--></span></a> It is true that the Body is often cured of
its frailties through the Mind. The Spirit is free; for who claims having
bought one? It is always free or it is
not. And “true happiness” and progress
are linked to “Spirituality”, coming back to the graces of what Religion so
putatively proclaims.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[59]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Baha’u’llah curiously raises “hope
for reward” and “fear of punishment” as the tent-poles of order and government,
but only insofar as hope and fear are motivations.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[60]</span></span><!--[endif]--></span></a> He does not promise 72 virgins in heaven or
speculate with drooling anticipation of agony for others writhing in torment for
an eternity. Is Religion required to
elevate our behavior? Does it even
help? Religion is quite resourcefully
deployed to “justify” exactly the opposite and apposite kind of conduct.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In the past, it was often remarked
that morals are in decline in the absence of a strong religion.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[61]</span></span><!--[endif]--></span></a> Is this true?
Esslemont fairly describes the Persia of the late 18<sup>th</sup>
century as having “sunk to a condition of deplorable degradation” from a
glorious past.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn62" name="_ftnref62" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[62]</span></span><!--[endif]--></span></a> <u>Ancient</u> Persia was syncretic<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn63" name="_ftnref63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[63]</span></span><!--[endif]--></span></a>
unitarian universalist Zoroastrian -- pluralistic,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn64" name="_ftnref64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[64]</span></span><!--[endif]--></span></a>
tolerant and even encouraging multivalent forms of sanctification, particularly
honoring Judaic and other traditions.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn65" name="_ftnref65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[65]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In contrast, the contemporary Iranian
community of the late 1800’s was an intense cauldron of intolerance. The version of Islam at large was focused on <i>purity </i>and intolerance. This makes the awakening of the Bahai’ all
the more fascinating. Edward Granville
Browne, the Cambridge linguist anthropologist, dedicated his career to
documenting the Babi movement as a neomorphic mirror of theogonic
phenomenology. Browne describes the Babi beginnings of the Bahai Faith as “the
stuff whereof world-religions are made”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn66" name="_ftnref66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[66]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Baha’u’llah points out that a
tradition of persecution has followed the Prophets.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn67" name="_ftnref67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[67]</span></span><!--[endif]--></span></a>
So often in the face of persecution, the saints fail or choose not to defend
themselves.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn68" name="_ftnref68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[68]</span></span><!--[endif]--></span></a> Perhaps they think that the warnings are
metaphors, or their vision of hope blinds them to reality. So often, the
“religious” and even morally upright people are systematically exterminated, by
some of the worst. Perhaps the fact
that saints are persecuted is proof of their authenticity, as some have
suggested.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn69" name="_ftnref69" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[69]</span></span><!--[endif]--></a> </span> Still, the “path” illuminated by Prophets
looks disastrous.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Baha’u’llah himself witnessed the
intense devotion of believers willing to kill and be killed as martyrs to
“religion”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn70" name="_ftnref70" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[70]</span></span><!--[endif]--></span></a> The region in which he began teaching was one
dominated by Islam, having “converted” or slaughtered, millions of Manichaeans,
Zoroastrians, Yazidi, and other minor sects, before taking on the Babis. Although Muhammad is a historical figure,
little is certain about what he taught. His earliest revelations, recorded by
his literate wives, were liberal and progressive, and were used in the first
schools “madrassa” while he was alive.
After Muhammad died, his followers attacked his family (“Battle of the
Camel”, Aisha and her father) and each other, and “remembered” his sayings and
revelations. A great many of which contradict
the letter and spirit of the Qur’an. Schisms
dividing the Sunni and Shia “believers”, as well as the <i>umma </i>from the world, are perduring historical facts. It is understood by Muslims today, that
Believers become impure if they “associate” with infidels.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn71" name="_ftnref71" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[71]</span></span><!--[endif]--></a></span> This is not necessarily sanguine, but it
might be, and it certainly has to do with the central concept of “purity” which
Baha’u’llah had the prescience to understand.
Muslims may have an affirmative duty to kill Infidels.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn72" name="_ftnref72" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[72]</span></span><!--[endif]--></span></a>
As Bahais, and the scholars Momen
and Saiedi, clearly understand, in some of the charming
eschatons depicted in Muslim traditions, whoever refuses to accept the tradition
“will have his throat slit”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn73" name="_ftnref73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[73]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Three of the four largest global
Faiths rise on the “foundation” of Judaism.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn74" name="_ftnref74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[74]</span></span><!--[endif]--></span></a> The dependency is presented by the express adoptive
“inerrancy” language of the New Testament and the Qur’an. And then the Shoah happened. The deliberate
murder of over six million Jews, and the persecution and subordination of as
many others across ancestral homelands all over the world, completely
undermines the “moral foundation” of Scripture: How can any claims of divine
justice, morality, or even hope survive the event?<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn75" name="_ftnref75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[75]</span></span><!--[endif]--></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;"> The persecution of minorities <i>today </i>forces us to ask how to maintain
“dialogue” or even survive those who continue trying to kill us? Do “they” think we are not listening to their
speeches? The importance of the
Baha’u’llah perspective and Baha’i Faith on this issue is salient. We live in an age where the <u>non-religious</u>
are more moral by light years than the Fundamentalists of Christianity,
Hinduism, and Islam. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Why would a man seek a relationship
with God? Baha’u’llah and Abdu’L-Baha point
out that many of the most devoted worshipers have yet to live in peace and
harmony with each other.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn76" name="_ftnref76" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[76]</span></span><!--[endif]--></span></a> Almost all the Prophets are persecuted, often
by “their own people”, for claiming a relationship with God. The claim seems to create an inverse
benefit. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Hermann Ebbinhaus’ dictum,
“Psychology has a long past, but a short history”, continues to inspire and
sustain the belief that psychology has a “prehistory” prior to the discipline’s
professionalization in the last third of the nineteenth century. Of course, finding beginnings of the
discipline in Aristotle’s <i>de anima</i>
runs the risk of anachronism and misconstrued context, not to mention
distortion by idiosyncrasies. I found, for another example, the roots of
“scientific method” clearly laid out in four verbs in the Hymn to Wisdom
embedded in the 28<sup>th</sup> verse of the 29<sup>th</sup> Chapter of Book of
Job. The authors knew no god. They
clearly story the search, and the result: Theodicy, with a theophany of pure
fantasy. The best they could find was
Science and Poetry.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">In a final address in London 1913,
Abdu’l-Baha urges the exercise of our native “faculty” which discerns the
reality of things, and “brings forth from the invisible plane the Sciences and
the Arts”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftn77" name="_ftnref77" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 12.0pt;">[77]</span></span><!--[endif]--></span></a> Of course this sounds “mystical”, and parts
of “bringing forth” are not spelled out.
Of course! Because life. Mystery has always attended Arts, Sciences
and Language – we do not know what the parts and the verbs are! <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">So it is a fair Question, to ask Are
these tools sufficient? And the Answer
is Yes!<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Art and Science have had a perduring
and productive “relationship” with us.
We learn and discern. This can
work because human beings are using their hearts and minds. Creativity will invent the Verbs out of
diversity and understanding. And the
Bahai insight into alternatives is clear:
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 1.5in;">
<span style="font-size: 12.0pt; line-height: 200%;">Peace is inevitable. Either humans stop blowing things up, or they
do. Either way, peace. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-size: 12.0pt; line-height: 200%;">We are fairly pointed in this direction by Baha’u’llah, and by
a process of theology developing in parallel with actualized biological evolution
extending a vector towards “awareness”. Theilard
de Chardin described this vector, this movement, by saying “It wants to become
conscious.” Religion as a process, free of superstition
and “belief”, can ride upon and bridge the Arts and Sciences. As it unifies and pacifies the warring
factions, it is entirely sufficient, compatible and creatively self-replicating. Peace really is “inevitable”, and it will be joyfully
peopled.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<span style="font-family: "calibri" , sans-serif; font-size: 14.0pt; line-height: 150%;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 115%;">
<br /></div>
<div class="MsoNormal" style="line-height: 115%;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: 200%; text-align: center;">
<b><span style="font-size: 14.0pt; line-height: 200%;">Bibliography<o:p></o:p></span></b></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Abdu’l-Baha.
Paris Talks. Charleston, USA: unknown, 2016.<o:p></o:p></span></a></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Baha’u’lah.
Gleanings from the Writings of Baha’u’llah. Translated by Shoghi Effendi. 1st
pocket-Size. Wilmette, Ill: Baha’i Publishing, 2005.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Baháʾuʾlláh.
The Kitáb-I-Íqán: The Book of Certitude. Translated by Shoghi. 1st pocket-Size
ed. Wilmette, Ill: Baháʾí Pub. Committee, 1983.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Barasch,
Moshe. Gestures of Despair in Medieval and Early Renaissance Art. New York: New
York University Press, 1976.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Blackmore,
Susan. “The Power of the Meme Meme.” SKEPTIC 5, no. 2 (1997): 43–49.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Bryson, Bill.
Shakespeare. London: HarperPress, 2009.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Buber,
Martin. Eclipse of God: Studies in the Relation between Religion and
Philosophy. Princeton, NJ: Princeton University Press, 2015.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Burenhult,
Göran, and American Museum of Natural History, eds. The Illustrated History of
Humankind. 1st ed. San Francisco: HarperSanFrancisco, 1993.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Cioran, E. M.
Tears and Saints. Translated by Ilinca Zarifopol-Johnston. Chicago: University
of Chicago Press, 1995.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Durant, Will,
and Ariel Durant. The Age of Faith; A History of Medieval
Civilization--Christian, Islamic, and Judaic--from Constantine to Dante: AD
325--1300. Eleven numbered volumes plus one for Lessons vols. New York: MJF
Books, 1993.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Emerson,
Ralph Waldo. Essays and English Traits. Vol. 5. 50 vols. The Harvard Classics.
New York: P F Collier & Son Company, 1909.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Esslemont, J.
E. Bahá’u’lláh and the New Era: An Introduction to the Bahá’í Faith. Wilmette,
Ill: Bahá’í Pub. Trust, 2006.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Faber,
Roland, and Andrea M. Stephenson, eds. Secrets of Becoming: Negotiating
Whitehead, Deleuze, and Butler. 1st ed. New York: Fordham University Press,
2011.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Fuller, R.
Buckminster. Critical Path. New York, N.Y: St. Martin’s Press, 1981.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">———. “God Is
a Verb.” Whole Earth Catalog, Fall 1968.
http://www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">———.
Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University
Press, 1969.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Ghazzālī, and
Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of
Al-Munqidh Min Al Dal<sup>−</sup>al and Other Relevant Works of Al-Ghaz<sup>−</sup>al<sup>−</sup>i.
Louisville, KY: Fons Vitae, 1999.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Gulpaygan,
Mirza Abul Fazl. Brilliant Proof, Burhane Lame: In Reply to an Attack upon the
Bahai Revelation by Peter Z. Easton, n.d.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Harris, John.
Enhancing Evolution: The Ethical Case for Making Better People. Princeton, NJ:
Princeton University Press, 2007.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Harris, Sam.
Waking up: A Guide to Spirituality without Religion. First Simon & Schuster
hardcover edition. New York: Simon & Schuster, 2014.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Jalal al-Din
Rumi, Coleman Barks, John Abel Moyne, Arthur John Arberry, and Reynold Alleyne
Nicholson. The Essential Rumi, 1995.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Lemprière,
John. Lempriere’s Classical Dictionary. London: Bracken Books, 1984.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Lepard, Brian
D. In the Glory of the Father: The Baha’i Faith and Christianity. Wilmette,
Ill: Baha’i Pub, 2008.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">McDaniel, Jay
B, and Summer Academy on Process Thought. What Is Process Thought?: Seven
Answers to Seven Questions. Claremont, CA: P & F Press, 2008.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Milton, John.
“Paradise Lost.” In The Complete Poems of John Milton, Vol. Volume 4. The
Harvard Classics. New York, NY: P F Collier & Son Company, 1909.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Momen,
Moojan. Baha’u’llah: A Short Biography. Oxford: Oneworld, 2007.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">———. Islam
and the Baháʾí Faith. Oxford: G. Ronald, 2000.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Offord,
Derek, and World Congress for Soviet and East European Studies, eds. The Golden
Age of Russian Literature and Thought: Selected Papers from the 4. World
Congress for Soviet and East European Studies, Harrogate, 1990. New York, N.Y:
St. Martin’s Press, 1992.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Pinnock, Sarah
K. “Holocaust, Mysticism, and Liberation.” In Resurrecting the Death of God:
The Origins, Influence, and Return of Radical Theology, edited by Daniel J.
Peterson, 83–102. Albany: SUNY Press, 2014.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Ruether,
Rosemary Radford. “The Death of God Revisited; Implications for Today.” In
Resurrecting the Death of God: The Origins, Influence, and Return of Radical
Theology, edited by Daniel J. Peterson, 23–41. Albany: SUNY Press, 2014.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Saiedi,
Nader. Gate of the Heart: Understanding the Writings of the Báb, 2010.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">———. Logos
and Civilization: Spirit, History, and Order in the Writings of Baháʼuʼlláh.
Bethesda, Md: University Press of Maryland, 2000.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Schaefer,
Udo. “The New Morality: An Outline.” Bahá’í Studies Review, London: Association
for Baha’i Studies English-Speaking Europe, 1995, 5, no. 1 (1995).<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Schlingensiepen,
Ferdinand, and Isabel Best. Dietrich Bonhoeffer, 1906-1945: Martyr, Thinker,
Man of Resistance, 2012.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Shermer,
Michael. “The Annotated Garner; an Interview with Martin Gardner.” Skeptic;
Extraordinary Claims, Revolutionary Ideas, and the Promotion of Science 5, no.
2 (1997): 56–61.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Stockman,
Robert H. Bahá’í Faith: A Guide for the Perplexed. First edition. Guides for
the Perplexed. London; New York: Bloomsbury, 2013.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Thatamanil,
John. “Silence, Theopoetics, and Theologos; on the Word That Comes After.” In
Theopoetic Folds, 239–54. Project MUSE., Https://Muse.jhu.edu/. New York, N.Y.:
Fordham University Press, 2017.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Thompson, N.
S. “‘Has Dennet Given Up on Argument? A Review of Daniel C. Dennett’s Darwin’s
Dangerous Idea.’” Behavior and Philosophy 24, no. 2 (1996): 169–74.<o:p></o:p></span></a></span></span></div>
<div class="MsoBibliography">
<span class="MsoHyperlink"><span style="font-family: "times new roman" , serif; font-size: 12pt;"><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Abdu'l-Baha.%20Paris%20Talks.%20Charleston,%20USA:%20unknown,%202016.%0dBaha'u'lah.%20Gleanings%20from%20the%20Writings%20of%20Baha'u'llah.%20Translated%20by%20Shoghi%20Effendi.%201st%20pocket-Size.%20Wilmette,%20Ill:%20Baha'i%20Publishing,%202005.%0dBah%C3%A1%CA%BEu%CA%BEll%C3%A1h.%20The%20Kit%C3%A1b-I-%C3%8Dq%C3%A1n:%20The%20Book%20of%20Certitude.%20Translated%20by%20Shoghi.%201st%20pocket-Size%20ed.%20Wilmette,%20Ill:%20Bah%C3%A1%CA%BE%C3%AD%20Pub.%20Committee,%201983.%0dBarasch,%20Moshe.%20Gestures%20of%20Despair%20in%20Medieval%20and%20Early%20Renaissance%20Art.%20New%20York:%20New%20York%20University%20Press,%201976.%0dBlackmore,%20Susan.%20%E2%80%9CThe%20Power%20of%20the%20Meme%20Meme.%E2%80%9D%20SKEPTIC%205,%20no.%202%20(1997):%2043%E2%80%9349.%0dBryson,%20Bill.%20Shakespeare.%20London:%20HarperPress,%202009.%0dBuber,%20Martin.%20Eclipse%20of%20God:%20Studies%20in%20the%20Relation%20between%20Religion%20and%20Philosophy.%20Princeton,%20NJ:%20Princeton%20University%20Press,%202015.%0dBurenhult,%20G%C3%B6ran,%20and%20American%20Museum%20of%20Natural%20History,%20eds.%20The%20Illustrated%20History%20of%20Humankind.%201st%20ed.%20San%20Francisco:%20HarperSanFrancisco,%201993.%0dCioran,%20E.%20M.%20Tears%20and%20Saints.%20Translated%20by%20Ilinca%20Zarifopol-Johnston.%20Chicago:%20University%20of%20Chicago%20Press,%201995.%0dDurant,%20Will,%20and%20Ariel%20Durant.%20The%20Age%20of%20Faith;%20A%20History%20of%20Medieval%20Civilization--Christian,%20Islamic,%20and%20Judaic--from%20Constantine%20to%20Dante:%20AD%20325--1300.%20Eleven%20numbered%20volumes%20plus%20one%20for%20Lessons%20vols.%20New%20York:%20MJF%20Books,%201993.%0dEmerson,%20Ralph%20Waldo.%20Essays%20and%20English%20Traits.%20Vol.%205.%2050%20vols.%20The%20Harvard%20Classics.%20New%20York:%20P%20F%20Collier%20&%20Son%20Company,%201909.%0dEsslemont,%20J.%20E.%20Bah%C3%A1'u'll%C3%A1h%20and%20the%20New%20Era:%20An%20Introduction%20to%20the%20Bah%C3%A1'%C3%AD%20Faith.%20Wilmette,%20Ill:%20Bah%C3%A1'%C3%AD%20Pub.%20Trust,%202006.%0dFaber,%20Roland,%20and%20Andrea%20M.%20Stephenson,%20eds.%20Secrets%20of%20Becoming:%20Negotiating%20Whitehead,%20Deleuze,%20and%20Butler.%201st%20ed.%20New%20York:%20Fordham%20University%20Press,%202011.%0dFuller,%20R.%20Buckminster.%20Critical%20Path.%20New%20York,%20N.Y:%20St.%20Martin's%20Press,%201981.%0d%E2%80%94%E2%80%94%E2%80%94.%20%E2%80%9CGod%20Is%20a%20Verb.%E2%80%9D%20Whole%20Earth%20Catalog,%20Fall%201968.%20http:/www.wholeearth.com/issue/1010/article/194/god.is.a.verb#.———. Operating Manual for Spaceship Earth. [Carbondale: Southern Illinois University Press, 1969.Ghazzālī, and Richard Joseph McCarthy. Deliverance from Error: An Annotated Translation of Al-Munqidh Min Al Dal−al and Other Relevant Wor"><span style="color: windowtext; text-decoration-line: none;">Whitehead,
Alfred North, David Ray Griffin, and Donald W. Sherburne. Process and Reality;
an Essay in Cosmology. First Free Press Paperback Edition. New York: Free
Press, 1985.<o:p></o:p></span></a></span></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<br />
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[1]</span></span><!--[endif]--></span></a>
Footnote Abstract: The “Verb” is God,
the “being” in all things where all things are a process related to each other
in flow, optimally understood as Art and Science, both of which are realized
Religion.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[2]</span></span><!--[endif]--></span></a> No
disrespect is intended by the lack of capitals for the generic label used to
reference any deity who has not provided a Name. The word “God” will be used in
a traditional manner to refer to the Abrahamic “I am<i>” aka</i> Allah, El, Elohim, Jehovah, and the early Unitarian deity
worshiped by the “Goth” believers after their conversion with New Testament
Scriptures translated by the Unitarian missionary, Ulfilas. Will Durant and Ariel Durant, <i>The Age
of Faith; A History of Medieval Civilization--Christian, Islamic, and
Judaic--from Constantine to Dante: AD 325--1300.</i> (New York: MJF Books,
1993), 56–57. <o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[3]</span></span><!--[endif]--></span></a> Nader Saiedi, <i>Gate of the
Heart: Understanding the Writings of the Báb</i>, 2010, Page 1. Siyyid ’Ali-Muhammad Shirazi, took the title
of Bab (the Gate), and at age 25 “announced that he was the promised figure of
Islamic prophecy.” His home was in Shirazi, where he wrote much of the
Scripture (at 126), married, buried a son, endured house arrest (172). Further persecution
“culminated in the execution” by firing squad in Tabriz square.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[4]</span></span><!--[endif]--></span></a> Persian
poets include Ferdowsi, Sa'di, Hafiz, Attar, Nezami, Rumi, Sanai, Hafi Shirazi and
Avicenna (Ibn Sīnā, c. 980-1037) one of the most significant writers of the
Islamic Golden Age. Omar Khayyam (Ghiyath ad-Din Abu’l-Fath, 1048-1131) remains
influential, especially with the translation of <i>Rubaiyat, </i>by Edward Fitzgerald, reintroducing the poet to Persia<i>. </i>Although it was once abundant, very
little pre-Islamic poetry survives anywhere. Persian poetry peaked in the 13<sup>th</sup>
century, never recovering from the cloud of Al-Ghazali (died 1111 AD)
orthodoxy. Much of the famous Love-poetry is male-oriented. Jalal al-Din Rumi et al., <i>The Essential Rumi</i>, (1997), First
page, “On Rumi,” notes that Rumi was born “Jelaluddin Balkhi” an Afghan village
which was part of the Persian empire, in1207. His family fled the Mongols,
emigrating to Konya, Turkey. His father
was a theologian, jurist, and mystic of uncertain lineage, and accounts of
visions which shock Islamic orthodoxy.
Rumi assumed the position of Sheikh in the Sufi school, with a normal
life, until 1244 when a stranger “put a question to him”. Rumi fainted. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[5]</span></span><!--[endif]--></span></a> Saiedi, <i>Gate of the Heart</i>, 1:
"In the middle of the nineteenth century, the world of Shi’ih Islam was in
a state o fervent messianic expectation. Devout believers were awaiting the
advent of the holy figure known as the Twelfth Imam, who had been in concealment
for a thousand years.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[6]</span></span><!--[endif]--></span></a> Brian D. Lepard, <i>In the Glory of the
Father: The Baha’i Faith and Christianity</i> (Wilmette, Ill: Baha’i Pub,
2008), 26, noting the account by Edward Browne, who interviewed Baha’u’llah,
and translated an account of the martyrdom of the Bab, in his 1891 book, “A
Traveler’s Narrative”.<o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[7]</span></span><!--[endif]--></span></a> Universal House of Justice, “To the
Bahais of Iran; Letter from the Universal House of Justice Dated March 2,
2013,” <i>The American Bahai</i>, April 2017, 4: "For three and a half
decades now, wave after wave of persecution, varying in intensity, has bttered
your sorely tried and valiant community, a barrage that is but the latest in a
series unleashed over one hundred and sixty years ago."<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[8]</span></span><!--[endif]--></span></a> Moojan Momen, <i>Islam and the Baháʾí
Faith</i> (Oxford: G. Ronald, 2000), 196: "Baha’is consider that [each
martyrdom] were a testimony to the words of the Qur’an: “Then seek for death if
ye are sincere” (2:94, 62:6)". At
196-197, the first regiment “discharged its rifles at him yet failed to kill
him”. According to reports, “the ball had broken the ropes by which he was
bound”. A second regiment of riflemen were required.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[9]</span></span><!--[endif]--></span></a> Ibid., 199: "He was placed along
with the other Babis in a damp underground chamber that had been a water
cistern and was now simply called the Siyah-Chal (“Black Hole”). It was here
that he had the experience that Baha’is regard as being the equivalent of what
Muhammad experienced on Mount Hira when the angel Gabriel first appeared to
him." In his words, "I beheld a Maiden--the embodiment of the
remembrance of the name of My Lord--suspended in the air...".<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[10]</span></span><!--[endif]--></span></a> Ibid., 200: "In order to prevent
division in the ranks of the Babis, Baha’u’llah withdrew for two years, at
first to wander as a recluse in the hills around Sulaymaniyyah and then to
spend some time in a Sufi Takiyyah (retreat).".<o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[11]</span></span><!--[endif]--></span></a> Ibid., 202. The Persian ’ulama
acknowledged his wisdom, but asked Baha’u’llah to “show us a miracle”. He
accepted the request, asking only that the ’ulama choose the miracle, and if
performed, agree in writing “that no doubt will remain”. The ’ulama consulted,
and did not dare push the matter, saying “This man is an enchanter”.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[12]</span></span><!--[endif]--></span></a> Ibid., 203.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[13]</span></span><!--[endif]--></span></a> Robert H. Stockman, <i>Bahá’í Faith: A
Guide for the Perplexed</i>, First edition, Guides for the Perplexed (London ;
New York: Bloomsbury, 2013), 105.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[14]</span></span><!--[endif]--></span></a> Momen, <i>Islam and the Baháʾí Faith</i>,
204 constant persecution. At 207: Although “some of the eminent Islamic
scholars who met Baha’ullah have written testimonies to his greatness.”<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[15]</span></span><!--[endif]--></span></a> <a href="https://draft.blogger.com/null" name="_Hlk480878854">Friedrich Nietzsche was born in 1844, the year the Bab
collected 18 disciples and announced his Advent. For his part, Nietzsche
published <i>Alzo Sprach Zarathustra</i> in 1886,
suffered a mental collapse in 1889, died in 1900. After the Bab was executed in 1863, by
comparison, Baha’-u-llah declared his advent, started a new Religion, and died
in exile in 1892. Quote is from Nietzsche
Archives, Weimar, December 1905. </a><a href="https://www.gutenberg.org/files/1998/1998-h/1998-h.htm#link2H_4_0004">https://www.gutenberg.org/files/1998/1998-h/1998-h.htm#link2H_4_0004</a>.
From the beginning, Nietzsche-Zarathustra introduces two important
Whiteheadian features—Coherent ordering of life, and Aim. These two themes were
shown to be salient in Baha’u’llah’s writings in the Paper delivered by D.M.
Elias “Witnessing a Religion in the Making: Summary of the Becoming, Origins,
and Development of Bahai Faith” (April 12, 2017).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[16]</span></span><!--[endif]--></span></a> Nietzsche
Archives, Weimar, December 1905. <a href="https://www.gutenberg.org/files/1998/1998-h/1998-h.htm#link2H_4_0004">https://www.gutenberg.org/files/1998/1998-h/1998-h.htm#link2H_4_0004</a>. Friederich Nietzsche died in 1900, and his
estate fell into the hands of his sister with whom he had not been on speaking
terms. The Archives, have, however, been recovered and restored by scholars.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[17]</span></span><!--[endif]--></span></a> Luke 24:38: “Why do questionings arise in
your minds?” Jesus presents hard
evidence of bone and flesh, and yet his own chosen disciples, eye ear and skin
witnesses to all the signs and wonders of his dispensation, are “startled”,
“perturbed”, and “terrified” instead of responding as “believers” (whatever
that might be). And of course, there is
Thomas, whose frailty of “doubt”is curiously persistent after the Empty Tomb.
John 20:25. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[18]</span></span><!--[endif]--></span></a> Moshe Barasch, <i>Gestures of
Despair in Medieval and Early Renaissance Art</i> (New York: New York
University Press, 1976), While this study of gestures in art traces despair, it
clearly reveals and even calls out the parallel of babel. The theopoetic
depictions are invariably religious, usually female.<o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[19]</span></span><!--[endif]--></span></a> Universal House of Justice, “To the
Bahais of Iran; Letter from the Universal House of Justice Dated March 2,
2013,” 4–7, exploring specific action–oriented “how to” questions as tools for
"action, reflection, consultation and study".<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[20]</span></span><!--[endif]--></span></a> Nader Saiedi, <i>Logos and
Civilization: Spirit, History, and Order in the Writings of Baháʼuʼlláh</i>
(Bethesda, Md: University Press of Maryland, 2000), Ch. 1, page 31, the author
writes: "As will become evident in the discussion of the Kitab-i-lqan, it
is in fact only by detachment from presuppositions, traditional standards, and
arbitrary constructs that the right questions can be asked." <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[21]</span></span><!--[endif]--></span></a> Pierre Teilhard de Chardin, <i>The
Phenomenon of Man</i> (New York: Perennial, 2002), Teilhard establishes the
fact that the fundamental “process” or motion of the universe is An Evolving. Consciousness itself is not new, but it is a
heading-- a direction of evolution-- toward cerebralization--“Among the
infinite modalities in which the complication of life is dispersed,” the
“differentiation of nervous tissue stands out...as a significant
transformation”. It provides a direction/ vector. Humans are at the point of the spear of this
developing Consciousness, ever gradually becoming deployed.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[22]</span></span><!--[endif]--></span></a> David S. Whitley, <i>Cave Paintings and
the Human Spirit: The Origin of Creativity and Belief</i> (Amherst, N.Y:
Prometheus Books, 2009). Whitley searched the world for evidence of
Religion and God. <o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[23]</span></span><!--[endif]--></span></a>
Not to over-egg this pudding, but we use the terms “no such thing”
deliberately, while hoping to eat dishes of free-range sciences and artisanal
canards and canapes, <u>none</u> being “philosophy-free”. The subject being
apophasy, the layers of ambiguity in the terms “no”, “such”, and “thing”
admittedly render it ambiguous, at least with hindsight, and therefore also
apophatically attractive.<o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[24]</span></span><!--[endif]--></span></a> Alfred North Whitehead, David Ray Griffin,
and Donald W. Sherburne, <i>Process and Reality ; an Essay in Cosmology</i>,
First Free Press Paperback Edition (New York: Free Press, 1985), xiv.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[25]</span></span><!--[endif]--></span></a> Stockman, <i>Bahá’í Faith</i>, 21–23.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[26]</span></span><!--[endif]--></span></a> N. S. Thompson, “‘Has Dennet Given Up on
Argument? A Review of Daniel C. Dennett’s Darwin’s Dangerous Idea,’” <i>Behavior
and Philosophy</i> 24, no. 2 (1996): 169–74., Dennett <span style="background: white; color: #111111; font-family: "arial" , sans-serif;">Daniel
Dennett, director of the Center for Cognitive Studies at Tufts University.<span class="apple-converted-space"> <o:p></o:p></span></span></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[27]</span></span><!--[endif]--></span></a> Marvin A. Sweeney, <i>Tanak: A
Theological and Critical Introduction to the Jewish Bible</i>, 2011, 4, <o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[28]</span></span><!--[endif]--></span></a> Momen, <i>Islam and the Baháʾí Faith</i>,
201–202, leaders of the Persian “ulama asked Baha”u’llah to “show us a miracle
in order to astisfy and tranquilize our hearts,” and they believed “This man is
an enchanter; perhaps he will perform an enchantment...”.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[29]</span></span><!--[endif]--></span></a> Moojan Momen, <i>Baha’u’llah: A Short
Biography</i> (Oxford: Oneworld, 2007), 156–192 Chapter 7, “The Writings of
Baha’u’llah,” providing translated examples, and characterizing at 165.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[30]</span></span><!--[endif]--></span></a> J. E. Esslemont, <i>Bahá’u’lláh and the
New Era: An Introduction to the Bahá’í Faith</i> (Wilmette, Ill: Bahá’í Pub.
Trust, 2006), 56: "In his Writings...there is a wealth of poetic imagery,
profound philosophy and allusions to Muhammadan, Zoroastrian and other
scriptures, or to Persian and Arabic literature and legends...".<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[31]</span></span><!--[endif]--></span></a> Stephen Mitchell, ed., <i>The
Book of Job</i>, Rev. ed (San Francisco: North Point Press, 1987).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[32]</span></span><!--[endif]--></span></a> Yair Hoffman, <i>A Blemished
Perfection; the Book of Job in Context</i> (Bath: Journal for the Study of the
Old Testament, 1996).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[33]</span></span><!--[endif]--></span></a> David Wolfers, <i>Deep Things
out of Darkness: The Book of Job: Essays and a New English Translation</i>
(Kampen, Netherlands : Grand Rapids, Mich: Pharos ; Wm. B. Eerdmans, Pub,
1995).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[34]</span></span><!--[endif]--></span></a> James L. Crenshaw, ed., <i>Theodicy
in the Old Testament</i>, Issues in Religion and Theology 4 (Philadelphia :
London: Fortress Press ; SPCK, 1983), See Book of Job, in which “God appears”
to prove he does not exist. Or not.<o:p></o:p></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[35]</span></span><!--[endif]--></span></a> Abdu’l-Baha, <i>Paris Talks</i>
(Charleston, USA: unknown, 2016), 14, Section 11, “God’s Greatest Gift”.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[36]</span></span><!--[endif]--></span></a> Ibid., 60: “Science must be
accepted.” At 62, Fourth Principle, “there is no contradiction between true
religion and science.”<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[37]</span></span><!--[endif]--></span></a> Ibid., 19–20, section 15,
“Beauty and Harmony in Diversity” noting diversity in nature and the arts,
including music. P. 79, Part III. 55 "Prayer" - "In the Bahai Cause, arts, sciences and
all crafts are counted as worship."<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[38]</span></span><!--[endif]--></span></a> E. M. Cioran, <i>Tears and
Saints</i>, trans. Ilinca Zarifopol-Johnston (Chicago: University of Chicago
Press, 1995), 122. Cioran includes Rumi among his biographies of tragic saints.
"According to legend, Rumi met a vagrant dervish or holy man who asked him
a question that made him faint." This is a love story. After his own
friend murdered him, Rumi was overcome with grief and invented the “whirling
dervish” dance as an expression of his grief.<o:p></o:p></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[39]</span></span><!--[endif]--></span>
Jalal al-Din Rumi
et al., <i>The Essential Rumi</i>, 143. In the ghazal of the Mouse and the
Camel, Rumi ruminates on the “way of the prophets,” and says "Kieep
silent. You are not God’s mouthpiece. Try to be an ear, and if you do speak,
ask for explanations." (!).<o:p></o:p></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[40]</span></span><!--[endif]--></span>
Ibid.,
[unpaginated] From “A Note on the Organization of This Book”: Coleman Barks,
the translator who knew no Persian but understood theopoetics, provides
“Notes”-perhaps meant musically-- to explain the primordial covenant with God.
The scribe, Husam Chelebi, burdened by Rumi with prayers, dirty stories, and
six books of poetry, documented a "constant, practical, and mysterious
discourse Rumi was having with a dervish learning community."<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn41">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[41]</span></span><!--[endif]--></span></a>
Thales of Miletus: “Everything is water”. John Lemprière, <i>Lempriere’s Classical Dictionary</i> (London:
Bracken Books, 1984), 667b, “Thales,” one of the seven “wise men of Greece” who
traveled throughout the Aegean in quest of knowledge, circa 600 BCE. "Like
Homer, he looked upon water as the principle of everything." Cited by
Plato in Phaedo and Timaeus. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn42">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[42]</span></span><!--[endif]--></span></a> Whitehead, Griffin, and Sherburne, <i>Process
and Reality ; an Essay in Cosmology</i>.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn43">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[43]</span></span><!--[endif]--></span></a>
The “Principia Mathematica” which Whitehead wrote with Bertrand Russell in 1913
did not survive Godel’s Incompleteness Theorem, but the failure is congruent
with the principle of creativity—actual existence as a process of
becoming—expressed in “Process and Reality”. Theology, philosophy, or even the
Arts, may not always be “creative”, but the multivalent bridge is so obvious as
to be provocation. Compare, John
Thatamanil, P. 240, “Silence,
Theopoetics, and Theologos; on the Word That Comes After,” in <i>Theopoetic
Folds</i>, Project MUSE., Https://Muse.jhu.edu/ (New York, N.Y.: Fordham
University Press, 2017).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn44">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[44]</span></span><!--[endif]--></span></a> Ralph Waldo Emerson, <i>Essays and
English Traits.</i>, vol. 5, The Harvard Classics (New York: P F Collier &
Son Company, 1909), 133–34. Since
Origen, Unitarian Universalists have been unsuccessfully uniting humanity with
poetry and religion for 2000 years.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn45">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[45]</span></span><!--[endif]--></span></a> Mirza Abul Fazl Gulpaygan, <i>Brilliant
Proof, Burhane Lame: In Reply to an Attack upon the Bahai Revelation by Peter
Z. Easton</i>, n.d, 28 ff. Gulpaygan spells out ten "unique"
ordinances, including substitution of actual valuable professions for those of
the priests and imams, whose "authority" is abrogated and replaced
with scripture. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn46">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[46]</span></span><!--[endif]--></span></a> Thatamanil, “Silence, Theopoetics, and
Theologos; on the Word That Comes After,” 270.<o:p></o:p></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[47]</span></span><!--[endif]--></span>
Stockman,
<i>Bahá’í Faith</i>, 31.<o:p></o:p></div>
</div>
<div id="ftn48">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[48]</span></span><!--[endif]--></span></a>
Gospel of Mark (Phillips tr.) 1:44 “say nothing to anyone”; 4:11 “The secret of
the kingdom of God…”.<o:p></o:p></div>
</div>
<div id="ftn49">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[49]</span></span><!--[endif]--></span></a> Esslemont, <i>Bahá’u’lláh and the New Era</i>.<o:p></o:p></div>
</div>
<div id="ftn50">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[50]</span></span><!--[endif]--></span></a> Ibid., 32, the author McDaniel explains
why people are drawn to Whitehead: Because
“The big questions. Many people turn to Whitehead because they want help [with]
... the big questions in life such as ‘What is truly important in life?’ and
‘What does it mean to be human?’ and ‘How are human beings situated within the
larger context of the natural world?’ and ‘What is the nature of nature?’.”<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn51">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[51]</span></span><!--[endif]--></span></a> Matthew Elton, <i>Daniel Dennett:
Reconciling Science and Our Self-Conception</i>, Key Contemporary Thinkers
(Cambridge, U.K. : Malden, MA: Polity Press ; Distributed in the USA by
Blackwell Pub, 2003).<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn52">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[52]</span></span><!--[endif]--></span></a> Roland Faber and Andrea M. Stephenson,
eds., <i>Secrets of Becoming: Negotiating Whitehead, Deleuze, and Butler</i>,
1st ed (New York: Fordham University Press, 2011), 4: "Put in Whiteheadian
terms, this metanoetics of becoming is formalized in his principle of process:
That how an actual entity becomes constitutes what that actual entity is; so
that the two descriptions of an actual entity are not independent. Its “being”
is constituted by its “becoming.” This is the “principle of process”."<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn53">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[53]</span></span><!--[endif]--></span></a> Momen, <i>Baha’u’llah</i>, 16–18: In
1848, at Badasht, the Babi movement convened to “debate and consult” over
pressing Questions while the Bab was in captivity in Maku. After the murder of
her uncle, Baha’u–llah had Tahirih secretly brought to his house in Tehran for
safety. Named as one of the Letters, it was Tahiri who appeared unveiled, and
announced “The Trumpet is sounding! The great Trump is blown! The universal
Advent is now proclaimed!” Before this
time, the impact of a new dispensation had not been realized. It took a
Trumpet, and a brave saint who shattered “all customary Islamic notions” with a
waive of a veil.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn54">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[54]</span></span><!--[endif]--></span></a> Abdu’l-Baha, <i>Paris Talks</i>,
59.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn55">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[55]</span></span><!--[endif]--></span></a> Ibid., 60.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn56">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[56]</span></span><!--[endif]--></span></a>
Since the turn of the century, all the major powers were continuously at war in
the Caucuses, Balkans, and portions of Africa.
The conflicts culminated in World War I in 1914, just a few years after
Abdu’L-Baha’s warning. <a href="https://wiki2.org/en/List_of_wars_1900%E2%80%9344">https://wiki2.org/en/List_of_wars_1900%E2%80%9344</a>.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn57">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[57]</span></span><!--[endif]--></span></a> Abdu’l-Baha, <i>Paris Talks</i>,
65. Section III.45 November 13th.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn58">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[58]</span></span><!--[endif]--></span></a> Ibid., 41: "There are in
the world of humanity, three degrees: those of the body, the soul, and
spirit." “Abdu”l-Baha goes on the examples, including references to the
“celestial quality of the soul” as an intermediary between body and spirit.
Beyond the occupation with a material world, "the heart’s ambition should
ascend to a more glorious goal...and prepare a dwelling-place for the
inexhaustible bounty of the Divine Spirit!" At 42.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn59">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[59]</span></span><!--[endif]--></span></a> Ibid., 34–35.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn60">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[60]</span></span><!--[endif]--></span></a> Ibid., 70–72. Abdu’l–Baha describes human
conduct motivated by hope and fear in separating religion and politics, but
presuming that a ruler who believes that “consequences of his actions will
follow him beyond his earthly life” and “he sows so must he reap” would act
justly. The motive, incentive, and inspiration should be “enlightened by
religion”.<o:p></o:p></div>
</div>
<div id="ftn61">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[61]</span></span><!--[endif]--></span></a>
Plutarch, St. Paul, Clement of Alexandria, are all famous for scouring the
world to find “better religion”. Clement described the Hellenic pantheon as
setting a poor example of morals, and urged people to stop worshiping
“misanthropic demons”. Is there a Deity who loves humankind enough to stop massacring
them?<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn62">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref62" name="_ftn62" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[62]</span></span><!--[endif]--></span></a> Esslemont, <i>Bahá’u’lláh and the New Era</i>,
15–17.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn63">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref63" name="_ftn63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[63]</span></span><!--[endif]--></span></a> Jon L Berquist, <i>Judaism in
Persia’s Shadow: A Social and Historical Approach</i> (Eugene, Or.: Wipf and
Stock Pub., 2003), 16: Even in Babylon "...syncretism was
well-entrenched". At 31, “Cyrus seems to have accepted almost any religion
at all”. And accord, the Jews, at 38,
Deutero-Isaiah “displays an affinity for combining ancient traditions in
creative ways”. At 113-115, Darius rebuilt the Temples and Walls of Jerusalem,
continued under Artaxerxes, and Ezra-Nehemiah. 121-127 Persia was most stable
when pluralistic.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn64">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref64" name="_ftn64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[64]</span></span><!--[endif]--></span></a> Ibid., 236–237, the pluralism of the
Persians extended to its colonies resulting in “religion in constant
transition”. Yahwism, for example, canonized its literature at a phenomenal
pace and expanding to dissent and apocryphal expressions. At 239, the Persian respect for pluralism
continued into the Christian period, perhaps explaining the rejection of
creedal statements for centuries.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn65">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref65" name="_ftn65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[65]</span></span><!--[endif]--></span></a> Ibid., 23 ff: King Cyrus freed the Jews from the Babylonian Captivity
539 BCE. At 87 ff, King Xerxes rebuilt the Temples throughout the Empire,
including those in the Yehud and Jerusalem 486 BCE.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn66">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref66" name="_ftn66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[66]</span></span><!--[endif]--></span></a> Saiedi, <i>Gate of the Heart</i>,
2–3, quoting Browne, Traveller’s Narrative, 407.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn67">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref67" name="_ftn67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[67]</span></span><!--[endif]--></span></a> Esslemont, <i>Bahá’u’lláh and the New Era</i>,
52, comparing “let this cup pass” said by Jesus as his suffering approaches,
and Baha’u’llah comparing his own, Tablet of Ishraqat and tribulation in
Epistle to the Son of the Wolf. At 53-54, noting the conflicts around
the advents of Zoroaster, Moses, Christ and Muhammad. Gospel of Mark, 6:4: “No
prophet goes unhonoured—except in his native town or with his own relations”.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn68">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref68" name="_ftn68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[68]</span></span><!--[endif]--></span></a> Cioran, <i>Tears and Saints</i>.
Cioran spent hours in the Transylvanian library poring over the lives of saints.
At viii, the translator-author of Preface, Ilinca Zarifopol-Johnston notes that
Nietzsche points to the “choice” of self-negation of the saints as superior to
and feared by the mighty, in his Will to Power insight. <o:p></o:p></div>
</div>
<div id="ftn69">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref69" name="_ftn69" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[69]</span></span><!--[endif]--></span></a> Brian D. Lepard, <i>In the
Glory of the Father: The Baha’i Faith and Christianity</i> (Wilmette, Ill:
Baha’i Pub, 2008), 144, the fact that Bahai’ and their Prophets are persecuted
is urged as proof of authenticity. <o:p></o:p></div>
<div class="MsoFootnoteText">
Abdu’l-Baha documents the persecutions suffered by the
Bab, Baha’u-llah, and himself in the exclusive hands of Islamic authorities. Abdu’l-Baha, <i>Paris Talks</i>, 30–32.
Israel provides a refuge at Acca to this day. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn70">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref70" name="_ftn70" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[70]</span></span><!--[endif]--></span></a> Momen, <i>Baha’u’llah</i>,
Bah’u’llah cared about and constantly addressed the fact of religious
persecutions. Momen quotes his letter to
Aqa Najafi, a cleric responsible for relentless persecutions in Isfahan:
"Religious fanaticism and hatred are a world-devouring fire, whose
violence none can quench. The Hand of Divine power can, alone, deliver mankind
from this desolating affliction.".<o:p></o:p></div>
</div>
<div id="ftn71">
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
<span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[71]</span></span><!--[endif]--></span>
Momen, <i>Islam
and the Baháʾí Faith</i>, 154: "While Muhammad emphasized in his teaching
the unity of the Muslim community (ummah) and allowed a place within that
community for the Jews and Christians (People of the Book) [as 2d-class
isolated persons], he decreed that other unbelievers, such as polytheists
[“Infidels” -- a euphemism for non-believers, unitarian universalists] should
be excluded from it. Such people are unclean [sic]("najis", Qur’an
9:28) and therefore no Muslim community should include them.“...”The Baha’i
scriptures reveal that the time has now come for the unity of the whole of the
world of humanity. Therefore Allah has abrogated the concept of impurity,
whether of people or of things...".
As of the Day of Ridvan, God shed his exalted attributes on his
creation, apparently ending the “impurity” of most of it. See Page 202.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn72">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref72" name="_ftn72" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[72]</span></span><!--[endif]--></span></a> "Fight
them (“<i>qital</i>”) until disbelief (“<i>fitnah</i>”) no longer exists in the society
and people worship Allah alone." Surah 8:65. “Kill the unbelievers (“<i>mushrikun</i>”) wherever you find them.”
Surah 9:5. Note that earlier liberal revelations recorded after Muhammad’s
death by Aisha are superceded by the later additions “remembered” by the men
who led wars against Aisha, under the principle of <i>naskh</i> expressed in Surah 2:106.
Compare, Saiedi, <i>Gate
of the Heart</i>, 358: "At first, in Mecca, at a time when Muhammad had no
political power, there was no mention of holy war, and mild tolerance was the
norm. Later holy war was made a duty. In Surih 9..." [sic. cf 8:65 above].<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn73">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref73" name="_ftn73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[73]</span></span><!--[endif]--></span></a> Saiedi, <i>Gate of the Heart</i>,
85: "According to other traditions, the Qa’im would offer Islam to the
Jews, Christians, Sabeans (Sabi’in), atheists, heretics, and infidels ...and
’whoever refuses to accept Islam will have his throat slit by him so that there
will be left not even a single disbeliever on earth, either in the East or the
West."<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn74">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref74" name="_ftn74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[74]</span></span><!--[endif]--></span></a> Abdu’l-Baha, <i>Paris Talks</i>,
44, I:33 “On Calumny”. Delivered in
Paris while the city was still recovering from total polarization over L’Affair
Dreyfus. The dependency of Christianity and Islam on Judaism is often noted
with ironic denunciation. Dating back to Roman empire policies of keeping Jews
and Greeks divided, to Christian usurpation of the Jewish Messiah, followed by
the adoption by Mohammad of the same arguments against Christians they used
against Jews, arguing that some people are “deaf” to their own prophets.
Clearly, Islam is deaf to the Bahai dispensation in this same pattern.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn75">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref75" name="_ftn75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[75]</span></span><!--[endif]--></span></a> Sweeney, <i>Tanak</i>, 14. Professor Sweeney summarizes the “dialogue”
between scholars over the theological impact of the Shoah and the obligation to
“repair” a broken world, Tikkun Olam.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn76">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref76" name="_ftn76" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[76]</span></span><!--[endif]--></span></a> Abdu’l-Baha, <i>Paris Talks</i>, 30–31
Abdu’’l–Baha documents the accusations by “fanatical Mullas,” and “severe
persecutions” at the hands of Islamic authorities. Gospel of Mark, 6:4,
seems to suggest Jesus was not honored in his own home by his family. <o:p></o:p></div>
</div>
<div id="ftn77">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202017/TWR%20Bahai%20-%20Faber/Having%20Relations%20with%20an%20Unknown%20Verb%2005032017.docx#_ftnref77" name="_ftn77" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt;">[77]</span></span><!--[endif]--></span></a> Ibid., 79.<o:p></o:p></div>
</div>
</div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-75989118530223026642017-04-30T09:00:00.000-07:002017-04-30T09:00:22.335-07:00Cat Paradise; with apologies to The Hound of Heaven, by Francis Thompson<div dir="ltr" style="text-align: left;" trbidi="on">
The Pussy-Cat of Paradise<br />
<br />
“O Rebecca”<br />
calling in the night push-push<br />
<br />
I chased her, down the stairway of days and up<br />
the veils of night, I chased<br />
<br />
until chastened but not caught, <br />
not in my arms;<br />
there was nothing <br />
Only nothing<br />
<br />
I searched for her<br />
Listened for the sound of eyelids opening<br />
and for the songs of cats in love<br />
My ear peeled, my keening throughout the house, <br />
creating the house,<br />
I searched.<br />
<br />
I pled, I begged like an outlaw caught <br />
with his red hand in a bucket of greed.<br />
I pleaded for the tender mercies for me, and <br />
all about me,<br />
everyone everywhere could hear this oyez plea!<br />
<br />
For though I knew love, I did not know I knew, <br />
and knew not how <br />
new love would know.<br />
<br />
Or having love, I dreaded what else I must have.<br />
For so often<br />
You get what you never saw<br />
And scratched by its paw.<br />
<br />
Was searching so, <br />
through a window darkly for the black cat of love,<br />
dressed to the nines of its liquid life<br />
as Love to pursue<br />
the little spotted margay <br />
So troubling the bear at the gateway of the stars<br />
or the jawed jaguar <br />
Wrestling the alligator of our intermittencies <br />
searching for the furred stop, the rejoinder,<br />
with the mystery of its passion, <br />
frisking the feathers of hope with its love of risk.<br />
I searched on full moon nights the pale ports of mystery.<br />
The shut doors of pure unholy ignorance,<br />
gob-smacked down<br />
the empty halls of cold marble<br />
harked to the echo of distant trumpets<br />
Gone smoking astray<br />
<br />
I said to Dusk: be quick – to Dawn: be soon;<br />
With the scattered rose find me one tremendous Lover,<br />
heaping with blossoms<br />
Float this veil and sail the carpetings of magic things<br />
to the solid hearth <br />
Where the heart’s content will lay down among its cats.<br />
Their truth, their soi-disant claims to simplicity.<br />
<br />
Only I clung to the whistling dark.<br />
There was no answering purred remark.<br />
<br />
I said to the world: be still – to its turning: stop.<br />
With the twine of caresses not yet receiving<br />
did I yearn for Love’s redeeming.<br />
Lip to lip, the soft keening breath.<br />
Be still. And yet, it did not stop.<br />
Lucent-weeping yet, it only promised tears are wet.<br />
The wind-walled palace of my hopes<br />
were spiraled out in milky tropes.<br />
<br />
All willful seem the clouds to be<br />
how awful the snortings of the sea<br />
And all that’s born and dies<br />
comes face to face with skies<br />
of possibility and doom.<br />
Felt a failure, the search was done;<br />
hoped for all, but found none.<br />
I was heavy with the Even<br />
and surrounded by the lonely blue shadowings <br />
of cathode rays <br />
around the day’s dead sanctity.<br />
<br />
Then, BOOM! <br />
You landed as if from the sea. <br />
Rebecca mustered my commingling heats <br />
gathered up the fur<br />
the push-push and curling tail, so curing<br />
the human smart.<br />
Now, let Love live, who lives Love. <br />
Cat my paradise.</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-57267465641461011692017-04-30T08:51:00.000-07:002017-04-30T09:07:45.310-07:00Book of Job - ancient scientific method in divination modalities<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div>
<div id="ftn134">
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">How to Find Wisdom: <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">A Methodology in the Book of Job <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">and the <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">Roots of Scientific Method in the <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">Divination Modalities. <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">Exegesis of the “Hymn to Wisdom” <o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "times new roman" , serif; font-size: 20.0pt; line-height: 200%;">in Book of Job, Chapter 28<o:p></o:p></span></b></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Author:
Tom Key, Student, Master of Divinity<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">THB
3007-01 “Hebrew Bible”<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Professor: Marvin Sweeney<o:p></o:p></span></div>
<div align="center" class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-align: center;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Date
Due: December 16-21, 2016 <br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
<o:p></o:p></span></div>
<w:sdt docparttype="Table of Contents" docpartunique="t" id="587118687" sdtdocpart="t">
</w:sdt><br />
<div align="center" class="MsoTocHeading" style="text-align: center;">
<b><span style="font-size: 14.0pt;">Table of
Contents<o:p></o:p></span></b><span style="color: windowtext; font-size: 10.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: "Times New Roman"; mso-fareast-theme-font: minor-fareast; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><w:sdtpr></w:sdtpr></span></div>
<div class="MsoToc1">
<br /></div>
<div class="MsoToc1">
<!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif'><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>TOC \o "1-3" \h \z \u <span
style='mso-element:field-separator'></span></span><![endif]--><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944918"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">1.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Introduction</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944918 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">2<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900310038000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944919"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">2.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">The
Boundaries and Translation Issues .</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944919 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">3<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900310039000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944920"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">3.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">The
Relationship to the Larger Dialogical Context.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944920 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">6<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320030000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944921"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(1)</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">The
Re-ordering of the Book of Job in the Old Testament</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944921 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">7<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320031000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944922"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(2) Structure of the Chapter.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944922 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">8<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320032000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944923"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">4.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Defining Key
Terms and Traditions </span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>PAGEREF _Toc469944923 \h <span
style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">13<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320033000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944924"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(1) Definitions</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944924 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">13<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320034000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944925"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(2) Divination as Ancient Near Eastern Tradition</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944925 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">14<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320035000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944926"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(3) Example of Contemporary Tradition:</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944926 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">17<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320036000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944927"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Hellenic Divination Drama: <i> Prometheus Bound</i>.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944927 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">17<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320037000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944928"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">5.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">The Social
and Historical Setting of the text.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944928 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">20<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320038000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944929"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(1) The Jobian Wisdom Literature</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944929 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">20<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900320039000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944930"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(2) Date of Composition</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944930 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">21<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330030000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944931"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(3) The Celebration of Wisdom coincident with a
Golden Age</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944931 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">23<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330031000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944932"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(4) The Author of the Hymn</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944932 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">24<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330032000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944933"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">(5) A Patriarch’s Polemic</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944933 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">24<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330033000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944934"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">6.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Intention</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944934 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">26<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330034000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944935"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">A. Analysis of the Text</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944935 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">27<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330035000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<span class="MsoHyperlink"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944936"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">B. The Pericope, with Commentary.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944936 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">28<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330036000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944937"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">7.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Theodicy and
Wisdom – Looking for the Solution</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944937 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">36<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330037000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944938"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">8.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Divination
and Science as the Solution</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944938 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">39<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330038000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944939"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">9.</span><span style="font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Conclusion
-The Message of the Text.</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944939 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">40<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900330039000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<br /></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944940"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Bibliography</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944940 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">43<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900340030000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944941"><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Special Terms and Vocabulary:</span><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;"> </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944941 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">46<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900340031000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoToc1">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_Toc469944942"><b><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;">Attachment – Copy of Chapter 28, Book of Job</span></b><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">. </span><!--[if supportFields]><span
style='font-size:13.0pt;line-height:110%;font-family:"Arial",sans-serif;
color:windowtext;display:none;mso-hide:screen;mso-no-proof:yes;text-decoration:
none;text-underline:none'><span style='mso-element:field-begin'></span>
PAGEREF _Toc469944942 \h <span style='mso-element:field-separator'></span></span><![endif]--><span style="display: none; font-family: "arial" , sans-serif; font-size: 13pt; line-height: 110%;">47<!--[if gte mso 9]><xml>
<w:data>08D0C9EA79F9BACE118C8200AA004BA90B02000000080000000E0000005F0054006F0063003400360039003900340034003900340032000000</w:data>
</xml><![endif]--></span><!--[if supportFields]><span style='font-size:13.0pt;
line-height:110%;font-family:"Arial",sans-serif;color:windowtext;display:none;
mso-hide:screen;mso-no-proof:yes;text-decoration:none;text-underline:none'><span
style='mso-element:field-end'></span></span><![endif]--></a><span style="font-family: "arial" , sans-serif; font-size: 13.0pt; line-height: 110%;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<br />
<h1 align="center" style="text-align: center;">
<a href="https://draft.blogger.com/null" name="_Toc469944916">Exegesis of “Hymn to Wisdom”</a><span class="MsoBookTitle"><o:p></o:p></span></h1>
<h1 align="center" style="text-align: center;">
<a href="https://draft.blogger.com/null" name="_Toc469944917">Chapter 28, in Book of Job</a><span class="MsoBookTitle"><o:p></o:p></span></h1>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944918"><!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;"> </span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;">Introduction</span></strong></a><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></strong></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The “Hymn to Wisdom” appears as a short poem in
the middle of an epic poem, the Book of Job.
The Book itself is described as “a great work of art”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[1]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
Hymn is 28 verses long and takes up the entirety of the 28<sup>th</sup> Chapter
of the 42 Chaptered work. The Book of
Job is part of the Writings – <i>Ketuvim—</i>in
the Canon of the Tanak. This Scripture is
the outcome of centuries of theological processes and “shaping”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[2]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">We take only
Chapter 28 as our pericope, the subject of this study. The Chapter asks “Where can Wisdom be
found?” The 28<sup>th</sup> verse concludes
the Chapter by deliberately eliding the <u>Where</u> Question, and instead defining
the <u>What:</u> Wisdom is “fear of the
Lord. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">We explore the
answer hidden in <u>previous</u> verses.
We submit the discovery that the Hymn inserts a practical methodology for
finding Wisdom, which is remarkably contemporary. Indeed it spells out what we call “Scientific
Method” today. Furthermore, the method
is spelled out, and demonstrated, in the first 26 verses. No other Scripture provides this step-by-step
demonstration of Scientific Method. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Not only is the
Method spelled out, but the demonstration is <u>by</u> the deity. In other words, this methodological language
is a dramatic shift from almost every other ancient sky god of wisdom which
typically knows all because from their exalted vantage point, they see all.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[3]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Here, the deity is not wise merely because he
is the creator, but because he saw, measured, studied, and probed the location!
<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The verses appear
to acclaim the mighty creator of the meteorological mysteries – “He looks to
the ends of the earth; He sees all that is under the heavens”. (Job 28:24). The deity appears, with the divine title <i>Yahweh,</i> in verse 23, and with the title <i>Adonay,”Lord”, </i>in verse 28. This single <i>Adonay,</i> appears in no other part of the Book.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[4]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Spelling out the path, or “way” to find
wisdom, is also facially incompatible with the preceding poem in which Job and
his friends repeatedly acknowledge Wisdom as inaccessible. Some commentators however have noted the fact
that the Hymn expressly submits a path to Wisdom through personal discovery.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[5]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The unique divine title “Lord” <i>Adonay </i>in this verse may be a deliberate
contrast with the “fear of Yahweh” and <i>Elohim</i>
of the Patriarchs and Job elsewhere before and after this Chapter. Here, God finds Wisdom by using scientific
method, taking steps which humans can do.
This unique title is another “flag” for a hidden meaning. The steps limned in verses 24-26, are then
tightly summarized with four delocutive verbs in the 27<sup>th</sup>. This
Methodology is “hidden” above the 28<sup>th</sup> verse which functions as an
evasion. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Finally, we show a
relationship between this Methodology for finding Wisdom, and Divination, which
was the “science” as understood in the Ancient Near East. The roots of Scientific Method lie in occult
efforts to understand the world.
Divination practices were essential to explaining reality, not just
predicting the future or contacting gods.
This understanding requires a look at the dialogical context, the
historical and literary setting, and an analysis of the intention of the Hymn’s
unknown author or authors. For
comparison, we use a remarkable Play written by Aeschylus, the Greek dramatist
who was roughly a contemporary. Divination
and occult arts as boons for humankind are the subject of <i>Prometheus Bound</i>.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Addressing the
language of the Chapter, we distinguish epideictic presentation, examine the
meaning of the poetic images, show appreciation for <i>sod</i> or secret practices and text, and then focus on four delocutive
verbs in the penultimate verse. The
methodology is “hidden” behind the out-of-place prosaicism of the 28th verse
which does not answer the call. The
summarizing verbs in Verse 27 answer the Question, and reveal a methodology
which approximates Scientific Method: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">See it – (r’y)
look for things; know from direct first hand experience; <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Declare it – (spr)
ventilate and document what you find, specify; <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Establish it –
(kwn) appraise, measure, weigh; record it; and <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Test it – (hqr)
search and probe; investigate duplicates; look into its workings<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">We conclude by
showing that at the heart of the Hymn, verse 27 is a holon. We
discuss its holonic fit in the Book of Job, which is a holon of Scripture. Nothing is sacred if it is not part of a quest
for Wisdom. Scripture is a process, a
stage, and a step of and toward Scientific Method. A single verse, hidden behind the prosaic
cover of the final verse, develops the foundation of Science from the Divination
praxis of the Ancient Near East, carefully scrolled by the tradents of the Temples. The quest for Wisdom reflects the most
fundamental element of theology. In this
Judaic text and ancient Middle East context, Wisdom is advanced with Scientific
Method, and both object and process are the subject of Theology.<o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944919"><!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-weight: normal; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">2.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;">
</span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;">The Boundaries and Translation
Issues.</span></strong></a><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: normal; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></strong></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The pericope is the 28 verses of the 28<sup>th</sup>
chapter of the 42 chapters in the Book of Job. A copy is provided in the
Appendix.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[6]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The Book on the whole presents not only a mix
of genres but also contrasts in linguistic sophistication,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[7]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> and
more surprisingly, in theological outlook.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[8]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> In turn, the pericope itself reflects that
mix of styles, genres, and linguistic creativity, in small. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Translation issues
are legion,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[9]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
and are exacerbated by the demands of a “sacred” text which clearly hides or
disguises the message. Most exegetes
agree that the Hymn was exposed to natural corruption and reflects shaping and
redaction activity, as does the entire Book, reflecting a range of agendas we
may never understand.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[10]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The narrative of Job itself is hoary,
reflects literate post-Persian and pre-literate oral traditions, and was no
doubt first displayed in what is now an unknown language. The hinge of a repeated refrain (Job 12 and
20) may even suggest it was set to music,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[11]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
although no cantillation or even a <i>Selah</i>
has survived. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The Chapter is a work
of creativity and beauty. As with all “art”, it is true that the esthetics and
cultic expressivity can be “lost” in translation. With hymnic poetry, we step
into the Saussurian dragon’s mouth, blind and deaf: If we try to “objectify” we lose much beauty
and perhaps the quality of the “sacred”. Translation also risks the loss of
conceptual content, and the “art” of the dramaturge. For example, the Book has
been compared with Aeschylus’ “<i>Prometheus
Bound</i>” which we compare from across numerous translations. <u>Only</u> with
good translations of both artifacts can we attempt this exercise. However, once well translated, the epic
elegance of the dramatic Jobian dialogue “literally” bootstraps the comparison
to the Greek playwrights. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Some scholars have
shown that conveying an idea from an earlier time, using different media, with
different semiotics, and in different natural languages, make the conveyance of
an <i>exact</i> idea, or even close equivalence,
unlikely.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[12]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> One
of many systemic differences between Hebrew and English lies in presupposition
structures. Hebrew allows relative
clauses to be formed in syntactic contexts not possible in English.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[13]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">At the heart of
the lexical prosody in the chapter are a series of “metaphors”. Figurative language is itself a generator of
linguistic change, increasing the effort required to understand translations. “Most lexical items are dead metaphors”, as
one linguist has pointed out.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[14]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Finally, we note
that the translation issue is also sharpened with respect to “religious” texts
where some objects, such as the “gold” described in five different ways in this
pericope, could be Fetishistic. Fetishism
is a form of religion that is almost universal, and Ancient Israel contains a
profusion of fetish objects:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[15]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
Abraham had a sacred grove, and perhaps a Black “kissing” Rock used in the Kaaba;
Jacob anointed a stone at Bethel; Moses erected a fiery serpent of brass upon a
pole; Egyptian contemporaries worshiped animals. Judaism was in a syncretic phase when the
Hymn was written, and we may not appreciate at this distance, the numerous
objects described.<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In drawing upon the English version
provided by the Jewish Publication Society, I have only contrasted the four
delocutive verbs to show how other translators understood these four
interesting words cited in our Introduction and discussed below. No “discrepancy” altering the finding of a
Methodology in the four verbs is noted – <u>all the translations make the same
point</u>. No attempt to master ancient
Hebrew has been made. <o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944920"><!--[if !supportLists]--><b>3.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>The Relationship
with the Dialogical Context.</b></a><b><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" 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: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Our focus is on a
Chapter of the Book of Job (<i>Iyyob</i>),
the <u>third </u>book of the <i>Ketuvim, </i>in
the Hebrew Tanak.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[16]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The <i>Tehillim
(</i>Psalms) leads the first three, followed by <i>Mishle </i>(Proverbs). The <i>Ketuvim
</i>represent the Present where the law and history represents the Past, and
the Prophets – literally practicing Divination modalities -- touch the Future. The books are wheels in the wheels of the
Tanak</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[17]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> in a cyclical sacred world of Creation.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[18]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The recurring pattern of liturgical
celebration and encounter between human beings, nature, the text, and G-d
constitutes the core of Jewish experience captured in the order of Torah.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[19]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Thus the pertinence and telicity of verbs
which constitute a Methodology for prediction (“divining”) and gaining an
understanding of the world.<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">For example, a
dialectic and interpersonal dynamic is immediately raised by the hymnic form of
Chapter 28. It may have been a song, it
certainly can be sung, and as such matches the hymnic forms which appear
elsewhere in the Book (hymns of Praise in Job 5.9-16, 9.4-10, 13-25, and
26.5-14, another wisdom poem in 24:13-18.), and in other Books (Psalms 104,
compare Amos 4.13, 5.8-9). The cry for
Wisdom echoes Proverbs – “Doth not wisdom cry?”
The riddling question of “Where is the place of understanding?” (28:12) echoes
issues anticipated in Psalms and Qoheleth particularly. The didactic question
reflects a vast heuristic of Wisdom literature across the Torah, and across the
region. In fact, this quest is a many-wheeled “engine”, a methodology, for
scientific innovation and discovery.<o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l3 level1 lfo7; text-indent: -.25in;">
<!--[if !supportLists]--><b>(1)</b><!--[endif]--><b> <a href="https://draft.blogger.com/null" name="_Toc469944921">The Re-ordering of the Book of Job in the Old Testament</a><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Curiously, the OT
reverses the order and <u>begins</u> with the Book of Job. While this appears to be significant –
primacy-- the reasons remain speculative. Is it part of the linear
eschatological paradigm of Christianity which looks for a scriptural vector
Ending with a Messiah? Is Job
eschatological? Is Wisdom? <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">We prefer to leave
speculation to the Diviners. Not only are the Christian sects disputing their
own canonization (at the level of Canonization achieved by Judaism for the Masoretic
Text), but any doubts rising from lack of original texts are compounded. We are presented with the re-ordering, but we
have little agreement about why, and absolutely no information about <u>who</u>,
did the re-ordering over the centuries..</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[20]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The re-naming of the Torah, calling it the
“Old Testament”, is an obvious polemic. However,
we no longer understand, if anyone ever did, the displacement of the primacy of
the Psalms by the Book of Job. It is
possible that a suffering but righteous man, tortured by G-d’s angel, may raise
a reflection of a crucified Christ. However,
the naked theodicy and denial of an after-life is not likely to inspire Alexandrian
or Syrian believers to their “Christian” purposes.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[21]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Perhaps
a polemic against the Egyptian cultic beliefs in resurrected immortality is
involved. The search for Wisdom requires
less not more speculation.<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The Book of Job is
first included in the Christian scriptures compiled by the Unitarian (“Arian”)
Universalist, Clement of Alexandria (150-215 AD). By that time, scroll-writing was being superseded
by technologies of book-making out of parchment. The re-ordering became quasi-canonical in these
first efforts to select the “scripture”.
The displacement of the Psalms by
Book of Job remains a mystery. Logically,
Christians could just as well prefer primacy of place for the Psalms with
promises of a Messiah, over a Book which questions the moral character of G-d. <o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l3 level1 lfo7; mso-pagination: widow-orphan; text-indent: -.25in;">
<!--[if !supportLists]-->(2)<!--[endif]--><b> <a href="https://draft.blogger.com/null" name="_Toc469944922">Structure of the Chapter</a></b>.<o:p></o:p></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Most
scholars agree that Chapter 28 is highly structured, and tightly versed. Even though it is likely an <i>inclusio</i>,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[22]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> with
<i>inclusios</i>, translators concur it is composed
by an author having the same high level of literary skill demonstrated by the
author of the Book of Job. The Hymn has three
parts, separated in two “hinge” places by two almost identically repeated, almost
teasingly not chiastic, interrogatory refrains: [Underlining added to highlight the difference
between the two.]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Verse 12 : “But wisdom, <u>where shall it
be found</u>? And where is the place of understanding?”</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[23]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Verse 20: ““<u>Whence then cometh</u> wisdom?
And where shall it be found?” then repeating the second half identically. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
difference creates reflection on the fact that some wisdom has to be sought to
be found, and some comes, without seeking it.
The reflection is a wonderful introduction to “scientific method” itself
which must provide for both modalities of discovery.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">We further consider
what the structural contribution is. The
inserted Hymn is an obvious diversion, leaving the intense personal engagement between
the suffering Job and his “friends” for an abstract lark about “Wisdom”. The Hymn wanders off through a catalog of
geography and gold, then ends in a prosaic cliché. The diversion is deliberate, crafted. The cliché covers a summary of the previous
specific steps which “G-d” uses to find Wisdom, and which are shown <u>step by
step</u>. Following the Hymn, Job begins
a <u>new lament</u> for the <u>old days: </u>“And Job again took up his
parable, and said Oh that I were as in the months of old, As in the days when
God watched over me.” This statement within statement, wheel within wheel, is a
structure which highlights the fact that things are different now.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Little wonder that
Job demands exegetical strategies of interpreters,<span class="MsoFootnoteReference"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[24]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
and touches upon its own deconstructed and dialogic character,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[25]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> while
endlessly raising issues of intertextuality as a brilliant and often-repeated literary
text.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[26]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> One exegete even calls the structure of its catalogic-anthological
“lists” to be part of a “blemished perfection”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[27]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The formal components are a poetic triptych of
panels separated with two hinge Questions</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[28]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> which
are parallel, almost identical, and create a drama around a heuristic for how
to find wisdom expressed in four delocutive verbs,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[29]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
which are also parallel and chiastic.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[30]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The four verbs were remarked in the
Introduction, and we treat them in detail below. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The last and 28<sup>th</sup> verse, completing
the 28<sup>th</sup> chapter, is a couplet echoing piety expressed repeatedly elsewhere
in Scripture. Psalms 111:10 </span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[31]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">;
Proverbs 1:7; 3:7;</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[32]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
16:6. The Hymn is the 28<sup>th</sup> chapter inserted into the 42 chaptered
Book of Job, as an independent interruption or “self-contained” unit, of the riddled
Job narrative. A “bottom line” consensus
about the Hymn among scholars is that they agree on lack of consensus. Even the relationship of Wisdom and Creation
in the Hymn is disputed, apparently for lack of feminine referents in Job, and
in Genesis, in spite of Proverbs 8. One
doubts if any of the Commentators are surprised by lack of consensus,
considering the complexity of Job. For example, consideration is given to its
unique theme, syntax, genre, and forward and backward “pointing” gestures.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[33]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The commentators also disagree concerning the discordant
tone of the concluding couplet.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[34]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> This suggests the <i>sod</i> cover.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
Form is distinctive as almost self-cantillated hymnic poetry, itself unique within
both the Book,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[35]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
and except what it shares dialectically, within the rest of Scripture. Commentators
opinions range from openly embarrassed—because theodicy, because G-d is morally
repugnant-- to the conviction that with the closing lines, a counterpoint and
synthesis of the entire Book, if not all Scripture, is asserted.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[36]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The style is intellectually serene, somewhat
befitting its insertion in an almost action-free tragedy.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[37]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The Hymn limnically refutes the prior
arguments and sets the stage for G-d’s appearance and non-argument in Chapter
39. The Hymn references “gold” (1, 6,
15, 16, 17, 17b, 19) seven times, and elemental earth (5, 24), fire (5),
“water” (11,25,26) and weighted winds (25) and storms of thunder (26), and
declares G-d “knows”. And then he shows
exactly how G-d “understands the way”:
The methodology of four verbs is illustrated, in verses 23-26, and then
concisely “summarized” in verse 27. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The final triptych
is like the final argument in a trial, after the testimonial dialogues among
“friends”, and presaging Job’s subsequently-imagined prosecution of G-d in a
court of law.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[38]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Text-linguistic
and literary-synchronic approaches of Form criticism are well-placed to address
the synchronic display of Chapter 28 as a wisdom composition.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[39]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Social-scientific
criticism is perhaps best-suited for comparing the Hellenic (<i>Prometheus Bound</i>) and Judaic (<i>Hymn to Wisdom) </i>texts as reflections of complex
social structures and symbolic matrices.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[40]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
This discussion necessarily and briefly explores the intertextual dialectic
between the Hymn and the full canonical context, and like Brevard Childs, this
can be done without explicitly invoking “canonical criticism”, which is still
emerging as a discipline.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn41" name="_ftnref41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[41]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> In
addressing the very specific themes of divination and “scientific methodology”
in the Hymn, it is useful to draw upon the description of canonical exegesis distilled
Mary Callaway, understood to be interwoven with literary, historical and
socio-anthropological methods. Callaway describes four features of canonical
criticism, as follows:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn42" name="_ftnref42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[42]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> THEOLOGICAL. First, the underlying concern is “to find the
locus of authority…analyzing the ways in which the texts were authoritative for
the believing communities that received them as scripture.” <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> DYNAMIC. Second, focus on the dynamics by which the
communities of faith and developing traditions shaped each other.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> HERMENEUTIC. Third, an assumption that interpretation and
understanding</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn43" name="_ftnref43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[43]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> can
be “appropriated”,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn44" name="_ftnref44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[44]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">
and need not be imported from systems outside the scriptures themselves. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> DIALECTICAL. Fourth, the insistence that authority resides
only in the full canon, and each “particular tradition is heard canonically
against other voices and points of view; no position is absolute.” <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 150%; 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: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The early, often
and continuous invocation of Wisdom creates both authority and religion
itself. Wisdom can be taken as a
theology. A methodology for finding
Wisdom, is not only practical but developmental – by looking at the literature,
we can trace the roots of Scientific Method back through Divination/Oracles and
kitchen middens. The hermeneutic feature
runs squarely into the reality that scripture presented is cobbled together
from pre-scriptural sources, and an ironic feature of hermeneutics is its
origins in the systematic study of Greek literature. Both <i>allegorisis</i>
(saying something different) and <i>hyponoia</i>/hypothesis
(underlying meaning/working conjecture) were practiced widely in the Stoic and
Neoplatonist schools since the sixth century BCE. Hence, our comparison with a roughly
contemporary dramatist who drew from the same “suffering saint” theme, <i>Prometheus Bound</i>. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Finally, as to the
fourth feature, we note that the Hymn tells a story – limns a quest – within
the “story” of the Book. And by
repeating “themes” from the Book and Scripture at large, it is not merely
story, but lively dialectic constantly responding to different facts.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn45" name="_ftnref45" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[45]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944923"><!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">4.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;"> </span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;">Defining Key Terms and Traditions </span></strong></a><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></strong></h1>
<h1 style="margin-left: 127.5pt; mso-list: l0 level1 lfo12; text-indent: -19.5pt;">
<!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">(1)<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;"> </span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"> <a href="https://draft.blogger.com/null" name="_Toc469944924">Definitions</a><o:p></o:p></span></strong></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Divination. </span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The practice of
foretelling the future, or “discovery of what is hidden or obscure <i>by supernatural or magical means</i>”.<span class="MsoFootnoteReference"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn46" name="_ftnref46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[46]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> [Emphasis added.] The Hymn straddles divinatory incantatory
roots and references, and introduces non-magical step-by-step instructions for
discerning real Knowledge.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Science</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">.
Knowledge acquired by study, and as opposed to belief or opinion. Demonstrated
truths or observed facts systematically classified under general laws using
trustworthy methods.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn47" name="_ftnref47" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[47]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Scientific
Method. </span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">A
method or procedure that has characterized natural science since the 17th
century, consisting in systematic observation, measurement, and experiment, and
the formulation, testing, and modification of hypotheses. Exposure to criticism
and dialectic by publication is an essential component.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Wisdom</span></b><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">.
Turning to how one expert with the Wisdom Tradition defines the Term as forged
in the sapiential literature of the Ancient Hebrew, Leo G. Perdue offers a
definition of Wisdom, <i>hokma</i>, with
four general features:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn48" name="_ftnref48" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[48]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">First, it is a body of knowledge about the world,
nature, humanity and an understanding of G-d. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Second, it is a discipline designed to “lead to the
formation of character”. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Third, wisdom was moral discourse. “Through the
attainment of wisdom, the sages were able to enter into and dwell within an
esthesis of beauty, order, justice, and life”.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Fourth, the semantic range included terms for
“untutored fools”, court wisdom for kings and scribes, including skills with
communication. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpLast" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Interestingly, Professor Perdue includes “teachings of
the cult” and mantic knowledge, such as divination, or hidden activities of
G-d. Finally, he notes that Wisdom is associated with the divinity, and as
such, “often a personified and eventually hypostatized attribute seen in the
activities of Woman Wisdom”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn49" name="_ftnref49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[49]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> <b><o:p></o:p></b></span></div>
<h1 style="margin-left: 127.5pt; mso-list: l0 level1 lfo12; text-indent: -19.5pt;">
<!--[if !supportLists]--><b>(2)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;"> </span></b><!--[endif]--><b> <a href="https://draft.blogger.com/null" name="_Toc469944925">Divination as Ancient Near Eastern Tradition</a><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Scripture both
condemns and invokes Divinatory practices.
The apparent contradiction may reflect a contemporary misunderstanding
of both “Divination” and “Scientific Method”.
The Hymn of Wisdom illustrates <u>both practices</u> at a period of time
when the testing and investigatory observational techniques were functionally
the same. Divination formed a major part of the scholarly and royal libraries
and the temple libraries. For example, Beate
Pongratz-Leisten points out that “the divination tablets in Assurbanipal’s
library making up more than a quarter of the holdings thus showing its
importance in the ancient world view”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn50" name="_ftnref50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[50]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The fact is, foretelling the future was
important to decision-making.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In Job’s day, learned
people turned to nature to discern divine purpose. Wisdom itself is concerned
with the natural world. Existence was explained
as a Creation.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn51" name="_ftnref51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[51]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The effort to discern Divinity in nature, and
a Divine Will behind events, was a concern of all who would be “wise”. In
addition, assuming the Book is created after the Babylonian exile (“Exile”),</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn52" name="_ftnref52" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[52]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
most investigators assert that “earlier themes no longer obtained in a world of
national holocaust,” and presume that the poetic book is “a theological
investigation”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn53" name="_ftnref53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[53]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Clearly, the Exile raised a question of the
existence of the Deity, as well theodicy and justice. Put more bluntly, the
express existential challenge to a Deity in the Book is likely to be its
intention. It looks to alternatives. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">“Wisdom” in
pre-scientific ages has been linked to the occult because that is what we had
before we had “Science”. “The sage’s knowledge derives from personal
experiences and perhaps very little from ancestral teachings or reveleations
from divinities. The fact that priests relied
on visions and mastery of omenology and the public spectacle of examination of
entrails is an admission of an absent god .”</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn54" name="_ftnref54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[54]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Mantic
wisdom was prominent in Mesopotamia and in the book of Job.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn55" name="_ftnref55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[55]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">At the same time,
fraudulent and cunning deceptions by tricksters pretending to legitimacy are
repeatedly condemned throughout Scripture.
Divination is specifically condemned in Hebrew scripture in what may be
polemics against con-artists in general, and specifically against competing
priesthoods of Egyptian, Hellenic, and Canaanite or nature-worshiping
practices. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The condemnation
is clear and repeated: Joshua 14:6
putting a divinator to the sword; Ezekiel 12:21-25 forbidden in the House of
Israel; Deuteronomy 18:9-22 forbids learning “the abhorrent practices of those
nations [in the land]. No one shall be found among you who makes a son or
daughter pass through fire, or who practices divination, or is a soothsayer, or
an augur, or a sorcerer, or one who casts spells, or consults ghosts or
spirits, or who seeks oracles from the dead.” The express rationale is “You
must remain completely loyal to the Lord your God”. The passage notes that “these
nations that you are about to dispossess do give heed to soothsayers and
diviners, as for you, the Lord your God does not permit you to do so.” However,
in the very next verse, the Deuteronomist <u>predicts</u> that “The Lord your
God will raise up for you a prophet like me from among your own people”.
Deuteronomy 18:15. To insure the fidelity of prophesy, the passage includes a death
penalty: False prophets “shall die”. (18:20).
And Jeremiah laments the fact that the land is full of ungodly prophets
and priests (Jeremiah 23:11, 13-14), and the Lord cautions against listening to
prophets who are “deluding you”. (23:16; “who has stood in the council of the
Lord so as to see and to hear his word?” 23:18). <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">However, the
Exilic Hebrew faced the unknowns of the future with what appeared to be one
certainty: That the God of Exodus did not prevent the Exile. Our own generation
is still just recovering from such an “epoch-making” event in the Shoah.
Perhaps in the Exile, a scholar such as today’s Emile Fackenheim argued that in
spite of “no proof of G-d’s existence”, Jews must affirm G-d “to maintain
Jewish identity” and <u>to see the future of Judaism</u> against those who seek
to rob it.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn56" name="_ftnref56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[56]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Perhaps in the Exile, a scholar such as
Eliezer Berkovits rejected the notion that the destruction of the Temple was <i>mippenei hatta’einu</i> “because of our
sins”. And instead posed the call to righteousness using the example of Job: As Professor Sweeney describes this position:
“G-d must withdraw from the world at times to allow humans the opportunity to
develop morally, to exercise free will, and to fulfill the divine purpose for
human beings in the world.”</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn57" name="_ftnref57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[57]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The burden of this Essay is to show that Job,
explicitly in the Hymn, turned to Scientific Methodology.<o:p></o:p></span></div>
<h1 style="margin-left: 127.5pt; mso-list: l0 level1 lfo12; text-indent: -19.5pt;">
<!--[if !supportLists]--><b>(3)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;"> </span></b><!--[endif]--><b> <a href="https://draft.blogger.com/null" name="_Toc469944926">Example of Contemporary Tradition:</a> <o:p></o:p></b></h1>
<h1 style="margin-left: 127.5pt;">
<a href="https://draft.blogger.com/null" name="_Toc469944927"><b>Hellenic Divination Drama: <i>Prometheus Bound.</i></b></a><b><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Here we submit the
Hymn to a textual comparison with Aeschylus’ <i>Prometheus Bound</i>:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn58" name="_ftnref58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[58]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Aeschylus and the Author of Book of Job may
not be exact contemporaries or had any access to each other’s work. However,
they both ask “Where can Wisdom be found?” and question the justice of a
powerful deity who causes great suffering.
The similarity of features is as dramatic as the dialectical plots they
share. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Prometheus is a
Titan who brought fire and the arts of divination to humankind. Without “just cause”, Zeus has Prometheus
chained to a mountain and tortured.
While he suffers, various “friends” visit him to offer what turns out to
be useless comfort. The play consists of
dialogue. The following selection is
between a Chorus of nymphs and Prometheus, and in Section 6B below we compare
this extract to Chapter 28, line by line.
This extract provides an introduction to the modes of divination which
were widespread in the Ancient World. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Chor. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Foul
shame thou sufferest: of thy sense bereaved, <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Thou
errest greatly: and, like leech unskilled, <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Thou
losest heart when smitten with disease,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">And
know’st not how to find the remedies <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Wherewith
to heal thine own soul’s sicknesses.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Prom.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Hearing what yet remains, thou’lt wonder
more,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">What arts and what resources I devised:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And this the chief: if any one fell ill,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">There was no help for him, nor healing
food<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Nor unguent, nor yet potion; but for want<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Of drugs they wasted, till I showed to
them<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">The blendings of all mild medicaments,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn59" name="_ftnref59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[59]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Wherewith they ward the attacks of
sickness sore.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">I gave them many modes of prophecy;<span class="MsoFootnoteReference"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn60" name="_ftnref60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[60]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And I first taught them what dreams needs
must prove</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn61" name="_ftnref61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[61]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">True visions, and made known the ominous
sounds<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Full hard to know; and tokens by the way,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And flights of taloned birds I clearly
marked—<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Those on the right propitious to mankind,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And those sinister—and what form of life<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">They each maintain, and what their
enmities<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Each with the other, and their loves and
friendships;<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And of the inward parts the plumpness
smooth.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And with what colour they the Gods would
please,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And the streaked comeliness of gall and
liver:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn62" name="_ftnref62" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[62]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And with burnt limbs enwrapt in fat, and
chine,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn63" name="_ftnref63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[63]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">I led men on to art full difficult:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And I gave eyes to omens drawn from fire,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Till then dim-visioned. So far, then, for
this.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">And ‘neath the earth the hidden boons for
men,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Bronze, iron, silver, gold, who else could
say<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">That he, ere I did, found them?</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn64" name="_ftnref64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[64]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"> None, I know,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Unless he fain would babble idle words.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn65" name="_ftnref65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[65]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">In one short word, then, learn the truth
condensed—<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">All arts of mortals from Prometheus
spring.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Here, the debate with a Chorus of
Ocean Nymphs, continues. Just as Job’s
friends came ostensibly to comfort him, the Nymphs sit with Prometheus, but end
up only torturing him more by reminding him that “Zeus the Lord, Whose sovran
sway rules all”, has brought woe to him because of what he did: “For thous in
pride of heart, Having no fear of Zeus, In <u>thine own obstinacy</u>, Does show
for mortal men, Prometheus, love o’er much.”
Just as in Job, the witnesses tell
the victim he deserves to suffer.<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Of
course, we are noting the correspondence of the oracular references between the
Promethean seer and the Hymn, both of which step through the modes of
divination as useful <i>praxis</i>. See
below, Section 6(A). To understand the
efforts of these masters at the dawn of <i>Sciencia</i>,
we first turn to a review of the <i>Sitz in
Leben und Literatur</i>.</span><strong><span style="font-family: "calibri" , sans-serif; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></strong></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944928"><!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">5.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;"> </span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;">The Social and Historical Setting .</span></strong></a><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></strong></h1>
<h1 style="margin-left: .75in; mso-list: l15 level1 lfo6; text-indent: -.5in;">
<a href="https://draft.blogger.com/null" name="_Toc469944929"><!--[if !supportLists]--><strong><span style="font-weight: normal; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman";">(1)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span></strong><!--[endif]--><strong><u>The Jobian Wisdom Literature</u></strong></a><strong><u><span style="font-weight: normal; mso-bidi-font-weight: bold;"><o:p></o:p></span></u></strong></h1>
<div class="MsoNormal">
<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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Hymnic
compositions and story-telling around a “wise one” suffering at the hand of a
deity was a wide-spread and ancient theme in the region.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn66" name="_ftnref66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[66]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> A Sumerian trove of proverbs clearly takes up
the idea of Wisdom as a goal and a struggle.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn67" name="_ftnref67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[67]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The earliest fragments are as yet un-dated,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn68" name="_ftnref68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[68]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
but it takes the literary idea back to the pre-Semitic Mesopotamian civilization
which flourished from the 3<sup>rd</sup> millennium to 2600 BCE.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn69" name="_ftnref69" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[69]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The search for
“wisdom” is clearly the subject of the Hymn, which is itself embedded in a Book
which questions the indifference or antagonism of Deity during “troubles”. Most scholars agree that this theme is
widespread and ancient.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn70" name="_ftnref70" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[70]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn71" name="_ftnref71" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[71]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> This evidence points to the established fact
that Wisdom is a universal value.
Functionally, the search for wisdom unites people. The Hymn interrupts
all argument and narrative, with a purposeful leap into this “Wisdom”
tradition. And the pericope explicitly
places a high value upon it –“it cannot be gotten for gold” (28:15), “it cannot
be valued with the gold of Ophir” or with “pure gold” (28:16, 19). <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The point is that
Wisdom is long, highly, and universally valued.
The Hymn appeals to, invokes, and gives fresh legs to the search for
Wisdom. Discovery of some 200 Sumerian collections
of proverbs antedate Hittite, Egyptian and Hebrew wisdom literature, giving further
proof of the ancient foundation of the Canon, and Job in particular. Scholars and investigators clearly present
proof of the universality of the high value given to wisdom – through time and
space and even piercing “the crust of cultural contrasts and environmental
differences”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn72" name="_ftnref72" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[72]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<h1 style="margin-left: .75in; mso-list: l15 level1 lfo6; text-indent: -.5in;">
<a href="https://draft.blogger.com/null" name="_Toc469944930"><!--[if !supportLists]--><strong><span style="font-weight: normal; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman";">(2)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span></strong><!--[endif]--><strong><u>Date of Composition</u></strong></a><strong><u><span style="font-weight: normal; mso-bidi-font-weight: bold;"><o:p></o:p></span></u></strong></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<u><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Exact</span></u><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> dating
of the text and its numerous putative emendations is difficult</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn73" name="_ftnref73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[73]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
and beyond the scope of this analysis. Professor Mitchell says that “Job
probably dates from the seventh to fifth centuries before the common era.”</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn74" name="_ftnref74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[74]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Based on wine-stopper technology referred to
by Elihu in another portion of the text, the Book goes back at least to sixth
century BCE.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn75" name="_ftnref75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[75]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
The late John Gray completed a text-critical study of the Book of Job with a
chapter on “Date and Provenance”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn76" name="_ftnref76" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[76]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
He carefully concludes that the Book of Job was substantially composed between
450 and 350 BCE, granting that the 28<sup>th</sup> chapter may be a part of the
expansions which reflect “continued preoccupation with the definitive book”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn77" name="_ftnref77" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[77]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The <i>Sitz im Literatur</i>, in this case, is
clearly later than what appears to be the <i>Sitz
im Leben </i>setting of the book in an early Pre-Israelite period.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn78" name="_ftnref78" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[78]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Not surprisingly, the text itself is problematic
in that Job is a wealthy desert sheikh in Chapter 1, and becomes a city-dweller
of noble estate in Chapters 29-31.
Indeed, from a righteous man warm to the widows and the helpless, he is
restored to even greater wealth at the end. He then accepts, yet does not give,
boons. Maimonides notes that he never was or ever becomes a “wise man”. But for the Book, and similar <i>Literatur</i>, the figure is absent from
history. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Form critics have
identified standardized formal language of Prophetic speech used to validate
their message. For example, “Thus says YHWH” is often featured formula.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn79" name="_ftnref79" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[79]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
Additional Form criticism of the Book of Job would be required before the
theory, suggested here by historical likelihood and intertextual comparison, is
taken seriously. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Of course, the
writing itself has antecedents. While
accepting the Canon text, socio-historical scholarship notes evidence of “a
very old story”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn80" name="_ftnref80" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[80]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The pre-Semitic Sumerian “Job Tablets”
predate possible oral traditions among any early “Hebiru” people.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn81" name="_ftnref81" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[81]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
substantial theological dialectics and techniques for finding Wisdom, however,
may be evidence of re-working by a sophisticated post-exilic priesthood from the
“later times of the Persian Empire”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn82" name="_ftnref82" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[82]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
For example, the tension between theodical arguments in the core of the book,
and the theophany in the frame which restores Job’s losses and health, reflect
a well-worked text almost signed by a priest writing late Second Temple dissent
literature.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn83" name="_ftnref83" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[83]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<h1 style="margin-left: .75in; mso-list: l15 level1 lfo6; mso-pagination: widow-orphan; text-indent: -.5in;">
<a href="https://draft.blogger.com/null" name="_Toc469944931"><!--[if !supportLists]--><b>(3)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>The Celebration
of Wisdom coincident with a Golden Age</b></a><b> <o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
Hymn is inserted in a Book which contains strong exegetical evidence of a long
process of re-working by tradents and a sapient tradition which culminated in this
Scroll. The timing is coincident with a Golden Age reaching across the known
world. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">As discussed
above, the Book reflects a process of redaction and <i>inclusio</i>. Here it is
necessary to the analysis to admit the multi-cultural, Universalist, and
“science” dimension of this process. With the gradual development of improved
alphabet-based writing systems, led by the Hebrews, the human spirit was
stirred to a remarkable degree in the century between 750 to 650 BCE. This was
the time of the first four writing Prophets, Amos, Hosea, Isaiah, and Micah</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn84" name="_ftnref84" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[84]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">,
as Israel struggled between Assyria and Egypt.
<o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In neighboring
Aegean Greece, Homer’s epic poetry was also written down for the first time. In the next centuries, the 2d Golden Age of
Athens opened, with the great impious tragedian Aeschylus dying in 456 BCE, and
succeeded by god-challenging Sophocles, Aristophanes, and Euripides. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In India, the
Upanishads appeared, and Zoroaster was born in an “imperially” expanding Persia. The Buddhist reformation was spreading to
China, leading to wisdom-worshiping Confucius and Lao-tse. These and a thousand
other great writers rocked the world with the search for “wisdom” which Job
opens and hymns.<o:p></o:p></span></div>
<h1 style="margin-left: .75in; mso-list: l15 level1 lfo6; text-indent: -.5in;">
<a href="https://draft.blogger.com/null" name="_Toc469944932"><!--[if !supportLists]--><b>(4)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>The
Author of the Hymn</b></a><b><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
identity of the author of the pericope, is not necessarily the author of the
rest of the Book of Job, or Job himself.
The fact that the text reveals little about the author, and that no
other writer refers to him, may suggest that he is not a “Prophet” or Priest. Women often “disappear”, so perhaps the
author was a woman. Job’s un-named
wife. See the following Section , and Job
2:9. The genius of the hymn burned into
a charismatic text, should give pause to speculation. Of course, the author clearly claims to have
conversations with G-d, a charismatic authentication for both prophets and
priests.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn85" name="_ftnref85" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[85]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<h1 style="margin-left: .75in; mso-list: l15 level1 lfo6; text-indent: -.5in;">
<a href="https://draft.blogger.com/null" name="_Toc469944933"><!--[if !supportLists]--><b>(5)<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>A
Patriarch’s Polemic</b></a><b> <o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Ideological
Criticism reveals additional polemics in the Hymn. For example, “Wisdom” in
Proverbs is always feminized,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn86" name="_ftnref86" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[86]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> and
is grandly so viewed throughout Egyptian,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn87" name="_ftnref87" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[87]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
Hellenic and the Phoenician-Aramaic Ishtar-dominated Middle East. Wisdom is a womanly attribute.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn88" name="_ftnref88" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[88]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
Indeed even the post-exilic commentators accepted without comment the fact that
a wise woman priestess authenticated, with authority, the Deuteronomic texts
found in the Temple during Josiah’s reconstruction.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn89" name="_ftnref89" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[89]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">However, in the
Hymn, both actual and allegoric feminine features are absent. <i>Das
ewigweiblische</i> <i>nichts dran uns hinan,
</i>may Goethe forgive me<i>.</i></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn90" name="_ftnref90" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[90]</span></span><!--[endif]--></span></a><i><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Female as a source of Wisdom is not even considered. The
attribute of Wisdom is male, and G-d is male. The debates are among males. Male
activities – like mining, and hunting, as opposed to cooking and weaving – are
the loaded metaphor. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Indeed, the only
woman in the entire Book is Job’s wife, who appears briefly before and after
the Hymn. Although Job’s wife is introduced,
she is not even named. Job 2:9. She is extraordinarily fertile with two
cohorts of offspring, and she even has a significant line: “Curse God and die!” She is immediately reproached for speaking, “as
one of the impious women”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn91" name="_ftnref91" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[91]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> In
Job, women and feminine power are subordinated and removed.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn92" name="_ftnref92" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[92]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <i>Desaparecida.</i> <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">As Job asks
“Whence cometh Wisdom?” the Feminine is not referenced, and the iterations of
the question are followed by “Man knoweth not” (Job 28:13), and it is to a male
-- “unto man” the male G-d issues his final dispensation: “Fear of the Lord,
that is wisdom” (Job 28:28). Job
presents a contrast with the roles of gender depicted in Proverbs.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn93" name="_ftnref93" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[93]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">And conclusions
must also be drawn from the association of Wisdom with a supreme deity,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn94" name="_ftnref94" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[94]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
the Christian doctrine on charism.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn95" name="_ftnref95" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[95]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The text is also a contrast with the Love
covenant of Judaism expressed by the major Prophets,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn96" name="_ftnref96" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[96]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> where
the Hymn is profoundly and apparently deliberately, silent about any
relationship with<i> Elohim</i>. Why is this important? It is exactly these types of omissions, biases
and dialectics which point to a <i>sod</i>
or hidden intention.<o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-theme-font: major-latin; mso-fareast-font-family: "Calibri Light"; mso-fareast-theme-font: major-latin; mso-hansi-theme-font: major-latin;">6.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;">
</span></span></strong><!--[endif]--><strong><span style="font-family: "calibri light" , sans-serif; mso-ascii-theme-font: major-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-latin;"> <a href="https://draft.blogger.com/null" name="_Toc469944934">Intention</a><o:p></o:p></span></strong></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
intention is not always apparent from the text, even when read synchronically
or structurally. Granted, almost all
commentators join in the general observation that biblical authors wrote “to
communicate something to a specific audience”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn97" name="_ftnref97" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[97]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
A structural exegesis would expose the explicit semantic oppositions in the
Hymn. For example, the panels of the triptych and the two hinge queries can be
compared, and the subtle differences in wording could elucidate the system of
convictions. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">A
“hidden” intention would not be obvious, although direct textual mirroring
makes it hard to miss. For example, we
show mirroring between the accounts of Prometheus and Job. Prometheus was the
prophetic god, skilled in Divination and oracular arts. The Hellenistic
Pantheon prevailed in the Aegean/Asia minor region at the time Book of Job was
written. Most of what we know about Prometheus is drawn from one play written
by Aeschylus – <i>Prometheus Bound.</i> This tragic play adopts a plot with
similarities to Book of Job. In
addition, Prometheus is confronted with the rewards and risks of divination,
the same challenge faced by Hebrew cults.
Numbers 22:7. In effect, we take
a second pericope, this drawn from a comparable tragic poem, <i>Prometheus Bound,</i> and compare it with our
examination of Chapter 28. <o:p></o:p></span></div>
<h1 style="margin-left: 1.25in; mso-list: l8 level1 lfo9; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944935"><!--[if !supportLists]--><b>A.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>Analysis
of the Text</b></a><b><o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Verses
12 and 20 show parallelism, with incomplete inversions, and together, they
function as a repeated interrogatory refrain, hinge-ing the three parts of the
narrative. The Questions are opened with Separative Ablatives—“where” and
“whence”. The opposition between “wisdom” and “understanding” is reduced by the
question of “where” and the singular verb ---really looking for ONE thing. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
second appearance of the Questions, verse 20, repeats the “Understanding”
refrain, but creates an elision if not an opposition, in the idea of Wisdom
“coming” rather than being “found”. While the difference may be of interest to an
apprentice prophet, it does not appear to affect the tool-kit or techniques of
divination which indulge all the senses and observances. Further examination of the translated words (<i>maugre </i>translation issues), leaves us
susceptible to Lundblum’s comment about excesses of Form criticism being
“little more than an exercise in textual description”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn98" name="_ftnref98" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[98]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Shifts
in content, framing, and theology make understanding the differences problematic.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn99" name="_ftnref99" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[99]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> All the more reason to utilize appropriate
methodology up to the task, in our case, of discerning the emergent proto-methodology
of scientific method. In this analysis, we
apply the methodology of modified canonical tradition-historical criticism</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn100" name="_ftnref100" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[100]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
because we presume to explore or trace the transmission of the divinatory
complexes from a Greek poet playwright to a leading poet/dramatist of the
Hebrew Yehud.<o:p></o:p></span></div>
<h1 style="margin-left: 1.25in; mso-list: l8 level1 lfo9; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944936"><!--[if !supportLists]--><b>B.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>The
Pericope, with Commentary.</b></a><b><o:p></o:p></b></h1>
<div class="MsoListParagraph" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Chapter
28 begins without an epigraph or superscription but with an asseverative
particle <i>ki </i>with the noun <i>mosa</i> literally meaning “place of coming
forth”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn101" name="_ftnref101" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[101]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn102" name="_ftnref102" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[102]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
The JPS provides the translation:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l13 level4 lfo3; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">For
there is a mine for silver, <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">And a place for gold which they refine.<o:p></o:p></span></div>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The
significance of this paratactic is that although most Commentators seem to
agree that the entire Hymn is an insert, the first words <u>lead in from what
was last said</u> in the last Chapter – expressing deliberate but indefinite <u>reference.</u> The subject, however, is not continuous. Chapter
27 has Job ventilating about “the portion of the wicked man”, and Chapter 28 is
about finding Wisdom. However, the
indefinite referents are clearly deliberate – “there is” – and this may be a
“Delphic” technique</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn103" name="_ftnref103" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[103]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
used by diviners. The Oracles are famous
for ambiguity. 1 Kings 22.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn104" name="_ftnref104" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[104]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> To ascertain what was the subject of Chapter
27, we insert redacted verses from the last subject discussed: {Italics used
for emphasis.}<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">13. This is the portion of a wicked man
with God, And the heritage of oppressors, which they receive from the Almighty.
…<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">21. The east wind carrieth him away, and
he departeth; And it sweepeth him out of his place. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">22.
Yea, it hurleth at him, and spareth not; He would fain flee from its
power. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">23.
Men shall <i>clap their hands</i> at
him, And<i> </i>shall<i> hiss him </i>out of his place. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">We note that hand-claps
were used in the Delphic caves, and in mines for signaling. Of course in nature
they are, and are literary portents of, thunder. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> “Hissing” is a <u>sound</u> associated with
snakes. Sounds, especially hissing and
whispering fricatives, and snakes of any kind, are especially noteworthy among
the diviners.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">From the teacher
of divination, in <i>Prometheus Bound</i>: <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">“I
gave them many modes of prophecy;<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">And
I first taught them what dreams needs must prove<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">True
visions, and made known <i>the ominous
sounds</i>” <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The <b>28<sup>th</sup> </b>Chapter continues, in
the first of the triptychs, addressing the manly and difficult pursuit of
mineral extraction from the earth: <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.<o:p></o:p></span></b></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">For
there is a mine for silver, And a place [<i>maqom</i>]
for gold which they refine.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn105" name="_ftnref105" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[105]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">2.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Iron
is taken out of the dust, And brass is molten out of the stone. <o:p></o:p></span></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">In <i>Prometheus Bound, </i>the fact that men
search and do not find (28:24), with the list of metals having value, hidden,
below ground, dimly seen/ shadowed (28:3):
<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Till
then dim-visioned. So far, then, for this.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">And
‘neath the earth the hidden boons for men,<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Bronze,
iron, silver, gold, who else could say<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">That
he, ere I did, found them?<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">3.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Man
setteth an end to darkness, And searcheth out to the furthest bound The stones
of thick darkness and of the shadow of death. <o:p></o:p></span></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">How do humans “end
darkness”? With fire. Hymn does not
credit any deity for the Promethean boon.
Humans themselves used fire and continue to search. But this recalls “All arts of mortals from
Prometheus spring”. The “searcheth out”
matches Prometheus’ “found them” for us. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The “stones of
thick darkness” may also recall stones used for casting lots and oracles, drawn
from the dark pocket enclosure of priestly garments, possibly like the “<i>Urim</i> and <i>Thummim</i>”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn106" name="_ftnref106" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[106]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Ezra 2:63;
Numbers 27:21. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">4.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">He
breaketh open a shaft away from where men sojourn; They are forgotten of the
foot that passeth by; They hang afar from men, they swing to and fro.<o:p></o:p></span></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The commentators
have devoted paragraphs to the meaning of this verse, noting that the Egyptians
employed Semites in the mines of Sinai, and the Hymn clearly shows technical
and dramatic familiarity with mining.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn107" name="_ftnref107" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[107]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> The difficulty of
finding “hidden” things, in remote areas (forgotten of the foot, afar from men)
without fire is obvious. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">5.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">As
for the earth, out of it cometh bread, And underneath it is turned up as it
were by fire. <o:p></o:p></span></div>
<div class="MsoNormalCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
verse spells out the link to fire, not just as a created element, but as a tool.
The fire “turns up” the hidden things underneath.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">6.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
stones thereof are the place of sapphires, And it hath dust of gold.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Sapphires
were “magic” stones, because of their celestial hues and inner light. King
Solomon and Abraham wore talismans of sapphire, and there are numerous
references in priestly rituals or vestment.
Exodus 28:19; 39:13; Ezekiel 28:14.
Sapphire is not only a beautiful
semi-precious stone, but Yehud Hebrews associated it with healing, comforting,
and magical qualities. “ Isaiah 54:11-17:
“O you afflicted, tossed with tempest, and not comforted, behold, I will
lay your stones with fair colors…”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Greeks
wore Sapphire or Lapis Lazuli for <u>wisdom</u> at Delphi when seeking answers
from the Oracle. Diviners used stones among
the “many modes of prophecy” Prometheus remarks. Dust and powders were used in painting/marking,
making oil or water paste, and in coloring castings for divination. Prometheus
notes the different “colour they the Gods would please”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">7.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">That
path no bird of prey knoweth, Neither hath the falcon’s eye seen it;<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
poet now moves to discernment of other “forms of life” invoked by Prometheus as
part of the divination tool kit. The raptors
that daily afflicted Prometheus correspond to the “bird of prey”. Diviners
would face a direction (or orient to the sun path or moon vale) and observe the
flights of birds. Prometheus “clearly marked” the “right propitious” from the
“sinister”. They had learned that falcons could see what we could not. The Egyptian tutelary deity, Horus, was
falcon-headed and could see the future. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
proud beasts have not trodden it, Nor hath the lion passed thereby.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
commentators note yet another Jobian reference to “lion”, and the fact that Job
describes the creature with five different words.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn108" name="_ftnref108" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[108]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> The reference to
different creatures reflects the diversity in “what form of life They each
maintain” of which Prometheus instructed humans. Biblical stories abound with
animals which “see” what humans do not. Numbers 22:27 involves Balaam’s
speaking ass.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">9.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">He
putteth forth his hand upon the flinty rock; He overturneth the mountains by
the roots. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
“flinty rock” is one used to cut and also make fire, a direct Promethean
reference. It may also be used in ritual, and possibly the Umim and Thumim.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 2.25in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">10.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> He cutteth out channels among the rocks; And
his eye seeth every precious thing. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraph" style="margin-left: 1.75in; mso-add-space: auto; mso-list: l1 level1 lfo13; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">11.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">He
bindeth the streams that they trickle not; And the thing that is hid bringeth
he forth to light. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">These verses supplant deity. Hewing the earth itself,
and “seeing” the precious, are divine powers. “Binding” streams is magical, and
bringing “light”/fire to the hidden. Prometheus boasts “I gave eyes to omens
drawn from fire”. This is exactly why
Zeus bound Prometheus to the rock, for enabling men to be as gods.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">12.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">But
wisdom, where shall it be found? And where is the place of understanding? <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
is the first of the hinges between triptychs. The set of questions echo
Prometheus’ rhetoric “Who else could say That he, ere I did, found them?” So the hinge rests on the verb, and shares
the goal: “In one short word…learn truth”.
Here, Prometheus and Proverbs pronounce the same cry of Wisdom. Compare, Proverbs 8:1 and 5, 7. Wisdom builds the same house</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn109" name="_ftnref109" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[109]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> and her cry is
the apercu shared with the Promethean lament.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">13.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Man
knoweth not the price thereof; Neither is it found in the land of the living. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">The second triptych now continues the interplay with
elements and valuable things, pointing to a treasure which is priceless and
unequaled. Examples of priceless treasures would be “All arts” and Wisdom. <o:p></o:p></span></div>
<div class="MsoListParagraph" style="margin-left: 1.75in; mso-add-space: auto; mso-list: l1 level1 lfo13; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">14.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;"> </span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">The
deep saith: ‘It is not in me’; And the sea saith: ‘It is not with me.’ <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;">The Hebrew for “deep” or subterranean water, is <i>tehom.
</i>The word often reflects the Akkadian <i>tiamtu </i>and the primordial powers associated with pre-creation Chaos
in both Genesis and the Baal story of the Canaanites. And <i>Yam
</i>for the “sea”. Some commentators see a double reference to Wisdom, but that
assumes Wisdom was with God “in the beginning”. Proverbs 8:22-31. <o:p></o:p></span></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">15.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">It
cannot be gotten for gold, Neither shall silver be weighed for the price
thereof. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Having
looked for it with the senses, the Hymn declared it. The poet now turns to appraising it. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">16.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">It
cannot be valued with the gold of Ophir, With the precious onyx, or the
sapphire.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">17.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Gold
and glass cannot equal it; Neither shall the exchange thereof be vessels of
fine gold. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">18.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">No
mention shall be made of coral or of crystal; Yea, the price of wisdom is above
rubies. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">19.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The
topaz of Ethiopia shall not equal it, Neither shall it be valued with pure
gold. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
systematic comparison concludes with documentation – “establishing” it. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">20.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Whence then cometh wisdom? And where is the
place of understanding? <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
Question is the second hinge, repeating the Questions invoked in verse 12, but
expressing an active and passive verb. This suggests that Wisdom can be found
by actively seeking it or by letting it “cometh” by revelation. This insight is apparent in the Aeschylus’
tool kit for Divination as well – as the skill-set includes both “what dreams
needs must prove” and what is taught about “True visions” understood and
received only passively. The “proof” standard shows that Aeschylus regarded
divination practice as valid. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">21.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Seeing
it is hid from the eyes of all living, And kept close from the fowls of the
air.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
verse makes the distinction clear, that “seeing” and actively searching is not
enough. In the third triptych the poet considers the mortality of human, looks
beyond, and invokes the divine. Prometheus also ends with the reminder of the
limitations of mortals—“All arts of mortals from Prometheus spring”. Aeschylus here uses the word “mortals”, the other
word for “humans”, reflecting on the fact that Death takes its turn with them.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">22.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Destruction
and Death say: ‘We have <u>heard</u> a rumor thereof with our ears.’ <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">23.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">God
<u>understandeth the way</u> thereof, And He <u>knoweth the place</u> thereof. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">24.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">For
He <u>looketh</u> to the ends of the earth, And <u>seeth</u> under the whole
heaven; <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">25.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">When
He <u>maketh a weight</u> for the wind, And <u>meteth out</u> the waters by <u>measure.</u>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">26.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">When
He <u>made a decree for</u> the rain, And a <u>way</u> for the storm of
thunders; <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">These
verses turn to divinity as explanation for mysteries. This is exactly why Divination seems to work:
the invocation of the ineffable to explain the inexplicable. It shows the
sincerity of the author in his art and science.
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">We
also <u>underline</u> the verbs to bring attention to the fact that a
methodology is described: listen for
clues, look everywhere at everything, figure out the way things work, measure
and weigh them, and then pronounce your discovery so that it can be considered
by others. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">By
comparing these methodological verbs with Aeschylus, we find the same
methodology as a form of instruction by Prometheus explaining his
teaching: “I showed them”, I gave them
many modes of prophesy” and “what dreams needs must prove”, in “visions” and
“made known the ominous sounds”, “I clearly marked”, the “forms of life” and
their characteristics to be discerned, including the “inward parts” and their
“colours” and textures. “I gave eyes to omens drawn from fire”, for humans to
find the boons of the earth, and “learn the truth”.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> In this explicit language we see the
Methodology for finding facts, documenting knowledge, and ultimately “the way”
to Wisdom. We see the emergence of
Scientific Method from the tool kit of the Diviners and professional Sooth-sayers.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l1 level1 lfo13; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">27.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Then
did He see it, and declare it; He established it, yea, and searched it out.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">This
is the penultimate verse, and it provides four delocutive verbs of an emergent
Scientific Method: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">See
it – (<i>r’y) </i>look for things; know
first hand; <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Declare
it – (<i>spr </i>) ventilate and document
what you find; <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Establish
it – (<i>kwn ) </i>appraise, measure, weigh;
and <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Search
it out – (<i>hqr </i>) test what you found;
probe; look into it. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">There
is little consensus on <u>exact</u> translation of the four verbs,</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn110" name="_ftnref110" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[110]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> but the differences
are within poetic ranges.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn111" name="_ftnref111" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[111]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> Considered
together, they lose their illusive telicity and become an inter-related quadrafecta
of Scientific Methodology. A
step-by-step approach to proof, where ultimate Wisdom is an ongoing process. Wisdom now functions as a gerund. The action-verb
cluster is intended for finding Wisdom, and in fact constitutes an early
formulation of Scientific Methodology. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In Job 27, the
penultimate verse, we not only see, but appraise/measure, establish/document,
and probe/test our findings.<span class="MsoFootnoteReference"> </span></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn112" name="_ftnref112" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[112]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> These four verbs are a How To for making
Science. The four verbs are demonstrated
in verses 24-26, summarized in 27, and hidden by the prosaic final verse, which
falls back on the proverbial forever waiting “wisdom” of Proverbs: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">.
<o:p></o:p></span></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-list: l12 level1 lfo15; page-break-after: avoid; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">1.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">And
unto man He said: ‘Behold, the fear of the Lord, that is wisdom; And to depart
from evil is understanding.’ <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<h1 style="margin-left: 1.25in; mso-list: l8 level1 lfo9; text-indent: -.25in;">
<!--[if !supportLists]--><b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">C.<span style="font-family: "times new roman"; font-size: 7pt; font-stretch: normal; font-weight: normal; line-height: normal;">
</span></span></b><!--[endif]--><b>Comparison
to the Wisdom of Proverbs.</b><b><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"><o:p></o:p></span></b></h1>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The final verse, clearly
invokes the “fear of the Lord” formula which appears throughout the Tanak. It is a prosaic and Proverbial formula. Here it is instructive to compare these Jobian
steps to the call of Wisdom in Proverbs.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn113" name="_ftnref113" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[113]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Proverbs 8 announces “instruction”, but fails
to provide steps. The “instruction” simply
does not rise to a methodology, <i>praxis</i>,
or technique: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-pagination: widow-orphan lines-together;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8:32
Now therefore, ye children<u>, hearken</u> unto me; for happy are they that
keep my ways.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8:33 <u>Hear </u>instruction, and be wise,
and refuse it not.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8:34
Happy is the man that <u>hearkeneth</u> to me, <u>watching </u>daily at my
gates, <u>waitin</u>g at the posts of my doors.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8:35 For whoso <u>findeth </u>me findeth
life, and <u>obtaineth favour</u> of the LORD.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">8:36
But he that misseth me wrongeth his own soul; all they that hate me love
death.'<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Proverbs 8:1-35 is a powerful invocation
of Wisdom, and it mentions gold and silver, understanding and truth. It also invokes feminine attractions,
explicitly promises love and life, and the favor of the Lord. Job does not promise those things. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">In other words, the
formula in Proverbs fails to provide a methodology for <u>How </u>to become
wise or <u>How</u> to find Wisdom. The end
falls upon passive verbs, the blessed boon of Wisdom simply calling out to us. We may or may not hear her cries. But we wait for her--“waiting at the posts”
of the door. What is missing is action
or methodology.<o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<a href="https://draft.blogger.com/null" name="_Toc469944937"><!--[if !supportLists]--><b>7.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;">
</span></b><!--[endif]--><b>Theodicy
and Wisdom – looking for the </b></a><b>Solution<o:p></o:p></b></h1>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Norman C. Habel places
great significance on this closing verse as the key to the Chapter. He notes that it is a “traditional saying”
presented as a solution to the ancient riddle repeated in 12 and 20.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn114" name="_ftnref114" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[114]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The final verse is also linked to the
Prologue 1:1, creating a frame for the first half of the book. “Understanding”, Habel translates <i>bina</i> as Discernment, often paired with
Wisdom <i>hokma </i>and characterized with
“shunning evil” <i>sur mera</i>, which is
how Job was introduced.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Here, the Chapter 28
concludes. Chapter 29 then begins, with
a misdirection. While Job may be
resuming his speech, he does not in fact “take up again his parable” as he
says. Instead, he opens a new subject,
reflecting upon better times:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">29:
1 And Job again took up his parable, and said: 2Oh that I were as in the months
of old, As in the days when God watched over me;<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Wisdom
and Theodicy touch each other in the Scripture, often arising from the same
texts.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn115" name="_ftnref115" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[115]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Wisdom Scripture in the Tanak/Old Testament</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn116" name="_ftnref116" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[116]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">
tends to follow the argument of Proverbs that articulates an ideal created
world in which wisdom may be learned by observing the patterns of creation and
society insofar as “G-d consulted Wisdom in creating the world”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn117" name="_ftnref117" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[117]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Some commentators deny that Wisdom is
involved in Creation itself, where it is not mentioned in Genesis.</span><span style="font-family: "times new roman" , serif; font-size: 11.0pt; line-height: 200%;"> For example, </span><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Gerhard von Rad offers
that wisdom is somewhere in the world, and yet separate from the works of
creation. He denies that it is a personification or a divine attribute.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn118" name="_ftnref118" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[118]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Quite contrary to Proverbs 8 and 9, Job
provides a literal dialectic, and argues that whatever it is, “the attainment
of wisdom is not so easy”.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn119" name="_ftnref119" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[119]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Indeed, the steps may be “hidden” or kept
secret.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Positioned
after two sections describing the disaster and suffering inflicted upon Job,
the “Wisdom” poem suggests that wisdom may be unattainable since no one knows
where it is or what its source is. And G-d eventually enters the dialogue with
no answer, but with more questions out of “wind”. Job 37:9, 38. Therefore, our
reading of the steps taken by G-d to find wisdom, the explicit methodology in
verses 24-26, summarized in verse 27, and reflecting modes of Divination in the
Promethean tool-kit, is all the more compelling.<o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The Book is also
in “dialogue” with other Scripture.
Professor Sweeney describes the Book of Job as a contrast to Proverbs,
and a challenge to G-d while expanding the Psalmic and Prophetic view of divine
Power: “Proverbs is a wisdom book that instructs its readers on how to live in
the world”, positing a stable world of creation with “wisdom as the first of
creation” consulted by G-d. “Job questions the stable world of creation and
moral order” and argues that “divine wisdom is difficult to understand”, citing
chapter 28. Thus, the hidden
“methodology” inserted into the Book, drawn from forbidden Divination texts,
makes perfect sense.<o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Commentators remain
profoundly divided but may “school” among evangelicals, liberals, and those
adhering to traditional views. Curiously, we barely achieve consensus on what
“Wisdom” is.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn120" name="_ftnref120" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[120]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
final couplet of Chapter 29 may have replaced or added to accommodate a
spectrum of views among the tradents. Murphy
suggests that the reason for the insertion is that for different generations of
Israelites, wisdom itself carried different meanings.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn121" name="_ftnref121" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[121]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
G-d who can be questioned by Job in the rest of the Book, and the G-d loosely-limned
in the pericope, are inconsistent and in contrast with each other. G-d is immoral, finds torture amusing enough
to support multiple wagers for sport, and is largely absent when needed. The
G-d of the pericope is hidden and hiding, but powerful and understanding all –
“He knoweth”. Job 28:23. We can find methodology in the steps he
takes. Job 24-27. We find several Jobs,
and several G-ds, in the Book and within the pericope itself. Absent, however, is any mention of a moral,
loving, powerful, just and wise supreme Lord acting in a relationship with
humankind. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">For comparison,
and because Isaiah almost always has something to say, we note that Wisdom in
Isaiah holds a position of pride and place. The enlarged editorial framework of
this <u>prophetic</u>, <u>visionary</u>, and <u>oracula</u>r book, comprises the
introductory section. Isaiah 1–5. The
visions are followed by Chapters 7 through 48 relating to Judah’s history under
overpowering empires. The concluding chapters, 49–66, shift the entire emphasis
of the work, and focus on <u>Wisdom</u> as a value second only to peace for the
world. This tie-in to Wisdom in the
conclusion of Isaiah is described by Goran Eidevall:</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn122" name="_ftnref122" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[122]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; margin-right: 0in; margin-top: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 115%;">Even
though Judah is constantly threatened by other nations, the identity of the
attackers and colonizers seems to be of minor importance (cf. Isa 1:7–8;
3:1–4:1; 5:13, 26–29). Sooner or later they are bound to fall, all of them.
Judah and YHWH will take revenge on their enemies, symbolized by Edom (63:1–6).
In the end, the motif of foreign armies surrounding Jerusalem (7:1; 29:1–8;
31:4–5; 36–37) will be transformed into a picture of peaceful pilgrimage<b>. From all parts of the world people will
travel to Zion, <u>seeking wisdom</u> and bringing material goods (2:2–5;
60:1–14).</b> That seems to be the message of the editorial framework of the
book of Isaiah. [Emphasis added.]<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 115%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 1.0in; 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;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Wisdom, in the Isaiah vision, is not
only an individual achievement, but a uniting national goal and universal
end. It will ignite and sustain an
industry of pilgrimage. <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">It appears that Isaiah’s
vision reflects the divination Arts and oracular skills of the region. With the methodology developed by the Jobian
author, the Arts gradually develop into Scientific Methodology. Job is remarkably secular in his piety. He does not fear G-d or Death. In Job, the methodology is practical, and it is
no longer divinatory or oracular. The
quadrafecta of verbs are what humans do.
By proposing the methodology, we have a way to reach Wisdom, directly. The holonic divinatory Quest for Wisdom is the
kernel which grows into Scientific Method.<o:p></o:p></span></div>
<h1 style="margin-left: .5in; mso-list: l13 level1 lfo3; text-indent: -.25in;">
<!--[if !supportLists]--><b>8.<span style="font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; font-weight: normal; line-height: normal;"> </span></b><!--[endif]--><b> Divination,
and “Science”, as the Solution <o:p></o:p></b></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Scripture is
filled with Magic, Divination and Sorcery. For what reason? These are now out-moded labels, but they
reflect the same intentions we have today exercised under the labels of
Scientific Method: Humanity seeks
understanding. We have Questions: Where
did we come from? And, What are we
supposed to be doing? Do you hear the
cry of “Wisdom” rising out of the Proverbial Deeps?<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The concept of
Wisdom, and its learning, is not new or modern.
The idea of Wisdom has been remarkably constant over the centuries. But our methods change, sometimes
quickly. We now use different means of
searching it out. Methods change with
cultural paradigms, relationships with nature, definitions, and entire
“religions”.<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn123" name="_ftnref123" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[123]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Anthropologists have not found, in time or
space, a people who have not “prayed”. {Nor
an anwering deity.}<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> In
the past, to answer questions, we resorted to “divination” -- drawing lots
(Proverbs 16:33; Judges 1:1; Joshua 7:14), inspecting the entrails of
sacrificed animals (Ezekiel 21:21; Numbers 23:1, 14), tracking the movements of
animals (Number 22:27 Balaam’s she-ass; 1 Samuel 6:12 kine), and discerning the
omens drawn from fire and water (Genesis 44:5).
The scripture contains multiple reference to “<i>Urim</i> and <i>Thummim,”</i>
involving a repeated form of divination sanctioned by G-d, and conducted by
priests with special vestments. (Exodus 28:30, Leviticus 8:8; Numbers 27:21;
Ezra 2:63). Significantly, these two parts of a sacred oracle are connected to
an equally mysterious “ephod”.<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn124" name="_ftnref124" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[124]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Taken together, the three oracular
components may be analogous to the Babylonian Tablets of Destiny worn on the
breast of Marduk, but this is still speculation.<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn125" name="_ftnref125" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[125]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The
diviners who practiced in ancient Israel were developing an art founded upon
discerning observation and logical processes which were accumulated and shared
by specialists of the day. They were
practicing early “science”.<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn126" name="_ftnref126" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[126]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Divination is an “early” form of science,
antecedent to the now accumulated facts.
Today, our specialists gather and use “information” in a more informed
manner. We now understand as coincidence what once was confused with causality.
The diviner’s reasoning may be wrong, but it was based on observation and the
applied understanding of the day.<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn127" name="_ftnref127" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[127]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The application of the same methodology,
the same process, is now called “scientific method. </span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn128" name="_ftnref128" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[128]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<h1>
9.<b>
Conclusion -The Message of the Text.</b><o:p></o:p></h1>
<div class="MsoNormalCxSpFirst" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Exegetical
methods provide a somewhat unified interpretation of what the author of Book of
Job was saying about “Wisdom”. Granted,
that Wisdom is a moving target of inquiry.
In the past, the best minds have studied the Book of Job, often caught
up in the ironic presentation of theophany in the teeth of theodicy. Others look for insight into Wisdom. Maimonides,
for example, traces Job’s progress </span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn129" name="_ftnref129" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[129]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> from
merely righteous, to being wise.</span><sup> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn130" name="_ftnref130" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[130]</span></span><!--[endif]--></span></a></sup><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Modern readings are characterized by an
interest in “human perception”, backed away from the transcendent.</span><sup> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn131" name="_ftnref131" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[131]</span></span><!--[endif]--></span></a></sup><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Wisdom, in scripture/Job, not G-d, is the
goal—that is, G-d never appears with a theological context, and Wisdom appears
with a geological context.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn132" name="_ftnref132" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[132]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> Wisdom is sought with a How To manual for
finding it. Practical steps are described. Wisdom found, learned and gained by
executing delocutive verbs:<sup> </sup></span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn133" name="_ftnref133" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[133]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> “Then did he see it, and declare it; He
established it, yea, and searched it out.” (Job 28:27) . In verses 23-26, the author describes G-d
doing what men do. <i>YHWH</i> plays a third person, the apophatic“He”. G-d does not answer, and does not displace
Wisdom. “He” is, however, doing exactly
what men can do in order to find Wisdom. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">The four-part
heuristic instruction for finding Wisdom is followed by the remainder of the
Book, which includes G-d threatening Job, censoring his friends, and “answering
questions with questions.” The
restoration of all Job’s losses at the end is quick, partial justice, and has
no credibility. His wife suddenly has ten more children, and the most beautiful
daughters. The Hymn is an invitation to follow the
Methodology which was used by <i>YHWH</i> to
find Wisdom. Four steps to find the wise
path, to elevate human conduct. .<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> While
scholars debate the details, a consensus flourishes around the understanding
that the Hymn highlights a path toward gaining a valuable autotelic human
faculty.</span><a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftn134" name="_ftnref134" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[134]</span></span><!--[endif]--></span></a><span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;"> The great tragedy of Job sets the stage for this
anthem to Wisdom. The Hymn is
deliberately anthemic, and it sings from the heart – the rough middle -- of the
Book. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Yet this advanced
step-by-step practical methodology appears to be “hidden” in the Hymn, above
the Final Verse. The key to Wisdom is
not given pride of place. Why not? And why is it presented as the acts taken by <i>YHWH </i>to find Wisdom, but not as an
express invitation to everyone? Perhaps
the “<i>sod”</i> view is that Wisdom, and
even G-d, is not a noun, but a moving target, a gerundive verb. <o:p></o:p></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: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">By comparing the
text with other Wisdom literature, we find that the Book of Job refined the divination
techniques known to the Ancient World.
By comparing the text with the Proverbial “fear of the Lord” formula
used in other texts, we find that the Hymn offers a Methodology for finding
Wisdom. The Hymn provides practical
steps that can be taken in the real world, by humans, to gain discernment and
understanding of the real world. By
comparing these practical steps to what we now know as Scientific Method, we
find that the Book of Job reflects a dramatic step toward scientific
understanding.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<h1 align="center" style="text-align: center;">
<a href="https://draft.blogger.com/null" name="_Toc469944940">Bibliography</a><b><o:p></o:p></b></h1>
<div class="MsoBibliography">
<br /></div>
<div class="MsoBibliography">
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL
{"custom":[[["http://zotero.org/users/3363457/items/9J6DAXU4"],"Hastings,
James, Editor, \\uc0\\u8220{}Dictionary of the Bible.\\uc0\\u8221{} Charles
Scribner's Sons, New York, 1963."]]} CSL_BIBLIOGRAPHY <span
style='mso-element:field-separator'></span><![endif]--><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Aeschylus. “Prometheus Bound.” In <i>Nine
Greek Dramas; by Aeschylus, Sophocles, Euripides, and Aristophanes</i>, edited
by Charles W. Eliot, translated by E.H. Plumptre, 8:166–206. New York, NY: P F
Collier & Son Company, 1909.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Balentine,
Samuel E. <i>Job</i>. The Smyth & Helwys Bible Commentary. Macon, Ga: Smyth
& Helwys Pub, 2006.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Berquist,
Jon L. <i>Judaism in Persia’s Shadow: A Social and Historical Approach</i>.
Eugene, Or.: Wipf and Stock Pub., 2003.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Boss,
Jeffrey. <i>Human Consciousness of God in the Book of Job: A Theological and
Psychological Commentary</i>. London ; New York: T & T Clark, 2010.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Camp,
Claudia V. <i>Wisdom and the Feminine in the Book of Proverbs</i>. Bible and
Literature Series, 0260-4493 ; 11; Bible and Literature Series ; 0260-4493 11.
Decatur, GA : Almond Press, 1985.<o:p></o:p></span></div>
<div class="MsoBibliography">
<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Camp,
Claudia V. “Female Voice, Written Word: Women and Authority in Hebrew
Scripture.” In Embodied Love: Sensuality and Relationship as Feminist Values,
Edited by Paula M. Cooey, Sharon A. Farmer, and Mary Ellen Ross, 97–113. San
Francisco: 1987.</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">,
n.d.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Crenshaw,
James L., ed. <i>Theodicy in the Old Testament</i>. Issues in Religion and
Theology 4. Philadelphia : London: Fortress Press ; SPCK, 1983.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Crystal,
David. <i>The Cambridge Encyclopedia of Language</i>. Cambridge
[Cambridgeshire] ; New York: Cambridge University Press, 1987.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">DeWaal
Malefijt, Annemarie. <i>Religion and Culture: An Introduction to Anthropology
of Religion</i>. Reissued. London: Macmillan, 1989.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Hastings,
James, Editor, “Dictionary of the Bible.” Charles Scribner's Sons, New York,
1963.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Eidevall,
Goran. “Propagandistic Constructions of Empires in the Book of Isaiah.” In <i>Divination,
Politics, and Ancient Near Eastern Empires</i>, edited by Alan Lenzi. Society
of Biblical Literature Ancient Near East Monographs, Volume 7. Atlanta: Society
of Biblical Literature, 2014.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Exum,
J. Cheryl. <i>Tragedy and Biblical Narrative: Arrows of the Almighty</i>.
Cambridge [England] ; New York, NY, USA: Cambridge University Press, 1992.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Gordis,
Robert. <i>The Book of Job: Commentary, New Translation, and Special Studies</i>.
Moreshet Series, v. 2. New York: Jewish Theological Seminary of America, 1978.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Gray,
John. <i>The Book of Job</i>. The Text of the Hebrew Bible 1. Sheffield:
Sheffield Phoenix Press, 2010.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Habel,
Norman C. <i>The Book of Job: A Commentary</i>. The Old Testament Library.
Philadelphia: Westminster Press, 1985.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Hoffman,
Yair. <i>A Blemished Perfection; the Book of Job in Context</i>. Bath: Journal
for the Study of the Old Testament, 1996.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Hulme,
William E. <i>Dialogue in Despair</i>. Nashville, Tennesee: Abingdon Press,
1968.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Keenan,
Edward L. “Logic and Language.” In <i>Language as a Human Problem</i>, 187–98.
New York, NY: W.W. Norton & Company, 1973.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Kramer,
Samuel Noah. <i>History Begins at Sumer: Thirty-Nine Firsts in Man’s Recorded
History</i>. 3rd rev. ed. Philadelphia: University of Pennsylvania Press, 1981.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Lemprière,
John. <i>Lempriere’s Classical Dictionary</i>. London: Bracken Books, 1984.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Lenzi,
Alan, ed. <i>Divination, Politics, and Ancient Near Eastern Empires</i>.
Society of Biblical Literature Ancient Near East Monographs, Volume 7. Atlanta:
Society of Biblical Literature, 2014.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Low,
Katherine. <i>The Bible, Gender, and Reception History: The Case of Job’s Wife</i>.
Scriptural Traces : Critical Perspectives on the Reception and Influence of the
Bible 1. London ; New York: Bloomsbury, 2013.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Malmkjær,
Kirsten, and James Maxwell Anderson, eds. <i>The Linguistics Encyclopedia</i>.
London ; New York: Routledge, 1995.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">McKenzie,
Steven L., and Stephen R. Haynes, eds. <i>To Each Its Own Meaning; an
Introduction to Biblical Criticisms and Their Application</i>. Louisville,KY:
Westminster John Knox Press, 1999.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Mitchell,
Stephen, ed. <i>The Book of Job</i>. Rev. ed. San Francisco: North Point Press,
1987.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Murphy,
Roland E. <i>The Psalms, Job</i>. Proclamation Commentaries. Philadelphia:
Fortress Press, 1977.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Murray,
James Augustus Henry, Philological Society (Great Britain), Bradley, Henry,
Craigie, W. A., and Onions, C.T., eds. <i>The Oxford English Dictionary; Being
a Corrected Re-Issue with an Introduction, Supplement, and Bibliography of A
New English Dictionary on Historical Principles</i>. 13 vols. Oxford: At the
Clarendon Press, 1933.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Perdue,
Leo G. <i>Wisdom Literature: A Theological History</i>. 1st ed. Louisville:
Westminster John Knox Press, 2007.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Phillips,
J. B. <i>Four Prophets; Amos, Hosea, First Isaiah, Micah</i>. New York, NY:
MacMillan and Company, 1963.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Pritchard,
James B., and Daniel E. Fleming, eds. <i>The Ancient Near East; an Anthology of
Texts and Pictures.</i> Princeton, N.J: Princeton University Press, 2011.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Roland
Murphy. “The Personification of Wisdom.” In <i>Wisdom in Ancient Israel</i>.
Cambridge: Cambridge University Press, 1995.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Roland,
Murphy, ed. <i>Theology, Exegesis, and Proclamation</i>. New York: Herder and
Herder, n.d.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Schreiner,
Susan Elizabeth. <i>Where Shall Wisdom Be Found? Calvin’s Exegesis of Job from
Medieval and Modern Perspectives</i>. Chicago: University of Chicago Press,
1994.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Scofield,
D. D., Rev. C. I., ed. <i>The Holy Bible; Containing the Old and New Testaments</i>.
New and Improved. Scofield Facsimile Series No. 2. New York: Oxford University
Press, n.d.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Sweeney,
Marvin A. “Form Criticism.” In <i>To Each His Own Meaning</i>, 58–89. London:
Westminster John Knox Press, 1999.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">———.
<i>Reading the Hebrew Bible after the Shoah: Engaging Holocaust Theology</i>.
Minneapolis: Fortress Press, 2008.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">———.
<i>Tanak: A Theological and Critical Introduction to the Jewish Bible</i>,
2011. http://www.librarything.com/work/12075940/edit/133767278.<o:p></o:p></span></div>
<div style="border-bottom: solid windowtext 3.0pt; border: none; mso-border-bottom-alt: wave windowtext 3.0pt; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<div class="MsoNormalCxSpFirst" style="border: none; line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-border-bottom-alt: wave windowtext 3.0pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in;">
<br /></div>
</div>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 110%;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<br /></div>
<h1 align="center" style="text-align: center;">
<a href="https://draft.blogger.com/null" name="_Toc469944941">Special Vocabulary</a><b>*<o:p></o:p></b></h1>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<b>Apophatic – </b>the
belief that God can be known only in terms of what He is not (such as 'God is
unknowable')<o:p></o:p></div>
<div class="MsoNormal">
Taught
and demonstrated by Maimonides.<b><o:p></o:p></b></div>
<div class="MsoNormal">
<b>Chiastic</b> –
inversion of 2d of parallel phrases; e.g. Job 28:27 per Gordis, but see below.<o:p></o:p></div>
<div class="MsoNormal">
<b>Delocutive</b> – as
to verbs in Hebrew – word coined by Emile Beneviste, more useful than <i>piel</i> or <i>hiphil</i>. <o:p></o:p></div>
<div class="MsoNormal">
Demonstration
with Job 28:27 action verbs, revealing proto-scientific methodology:<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-left: 1.0in;">
See it – <i>(r’y</i>) look for things; know first hand; <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-left: 1.0in;">
Declare it – (<i>spr</i>) ventilate and document what you
find; <o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-left: 1.0in;">
Establish it –
(<i>kwn</i>) appraise, measure, weigh; and<o:p></o:p></div>
<div class="MsoNormal" style="line-height: normal; margin-left: 1.0in;">
Search it out –
(<i>hqr</i>) test what you found; probe;
investigate; look into it. <o:p></o:p></div>
<div class="MsoNormal">
<b>Dialectics</b> –
arriving at truth by exchanging logical arguments. 2. Interaction of ideas <o:p></o:p></div>
<div class="MsoNormal">
<b>Epideictic</b> – as
for presentation – designed for rhetorical display, possibly hiding secret
content (<i>Sod)</i><o:p></o:p></div>
<div class="MsoNormal">
<b>Exegetic </b>–
explanation or critical interpretation, especially of Scripture. <o:p></o:p></div>
<div class="MsoNormal">
<b>Hermeneutics</b> –
interpretation of texts; Compare, “Double hermeneutic” – Giddens (1984:20) <o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in;">
“[t]he concepts of the social sciences are not
produced about an independently constituted subject-matter, which continues
regardless of what these concepts are. The ‘findings’ of the social sciences
very often enter constitutively into the world they describe.”<o:p></o:p></div>
<div class="MsoNormal">
<b>Holon</b> -
simultaneously a whole and a part. Coined by Koestler in “The Ghost in the
Machine”.<o:p></o:p></div>
<div class="MsoNormal">
Compare
“synecdoche” – in which a part represents the whole or vice versa {not a whole}<o:p></o:p></div>
<div class="MsoNormal">
Example:
“England lost by six wickets”, where the cricket team is not England.<o:p></o:p></div>
<div class="MsoNormal">
<b>Paratactic</b> –
literary technique, short sentences with coordinate conjunctions.<o:p></o:p></div>
<div class="MsoNormal">
<b>Pericope</b> -- A selection or extract from a book; esp. a
selection from the Bible, used as a text for study<o:p></o:p></div>
<div class="MsoNormal" style="margin-left: .5in; text-indent: .5in;">
Here, the Book of
Job, Chapter 28. <o:p></o:p></div>
<div class="MsoNormal">
<b>Telicity –</b>
reference to goal or endpoint; compare telic and atelic.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
__________ <o:p></o:p></div>
<div class="MsoNormal">
<span style="font-family: "symbol"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: Symbol;">*</span> “Key Terms and Traditions” are defined in
Section 4 of the Text:<o:p></o:p></div>
<div class="MsoNormalCxSpLast" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; text-indent: .25in;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt; line-height: 200%;">Divination, Science,
Scientific Method, and Wisdom. </span><o:p></o:p></div>
<span style="color: #2e74b5; font-family: "calibri light" , sans-serif; font-size: 16.0pt;"><br clear="all" style="page-break-before: always;" />
</span>
<br />
<h1 align="center" style="text-align: center;">
<a href="https://draft.blogger.com/null" name="_Toc469944942">Attachment – Copy of Chapter 28, Book of
Job</a><b><o:p></o:p></b></h1>
<div class="MsoNormal">
<a href="http://bibledbdata.org/onlinebibles/jps1917/index.htm"><br />
Jewish Publication Society 1917 OT</a><b><u><o:p></o:p></u></b></div>
<div class="MsoNormal" style="line-height: 75%; margin-bottom: .0001pt; margin-bottom: 0in;">
<b>28:1 For there is a mine for silver, and a place for gold which they
refine.<br />
<br />
28:2 Iron is taken out of the dust, and brass is molten out of the stone.<br />
<br />
28:3 Man setteth an end to darkness, and searcheth out to the furthest bound
the stones of thick darkness and of the shadow of death.<br />
<br />
28:4 He breaketh open a shaft away from where men sojourn; they are forgotten
of the foot that passeth by; they hang afar from men, they swing to and fro.<br />
<br />
28:5 As for the earth, out of it cometh bread, and underneath it is turned up
as it were by fire.<br />
<br />
28:6 The stones thereof are the place of sapphires, and it hath dust of gold.<br />
<br />
28:7 That path no bird of prey knoweth, neither hath the falcon's eye seen it;<br />
<br />
28:8 The proud beasts have not trodden it, nor hath the lion passed thereby.<br />
<br />
28:9 He putteth forth his hand upon the flinty rock; He overturneth the
mountains by the roots.<br />
<br />
28:10 He cutteth out channels among the rocks; and his eye seeth every precious
thing.<br />
<br />
28:11 He bindeth the streams that they trickle not; and the thing that is hid
bringeth he forth to light.<br />
<br />
28:12 But wisdom, where shall it be found? And where is the place of
understanding?<br />
<br />
28:13 Man knoweth not the price thereof; neither is it found in the land of the
living.<br />
<br />
28:14 The deep saith: 'It is not in me'; and the sea saith: 'It is not with
me.'<br />
<br />
28:15 It cannot be gotten for gold, neither shall silver be weighed for the
price thereof.<br />
<br />
28:16 It cannot be valued with the gold of Ophir, with the precious onyx, or
the sapphire.<br />
<br />
28:17 Gold and glass cannot equal it; neither shall the exchange thereof be
vessels of fine gold.<br />
<br />
28:18 No mention shall be made of coral or of crystal; yea, the price of wisdom
is above rubies.<br />
<br />
28:19 The topaz of Ethiopia shall not equal it, neither shall it be valued with
pure gold.<br />
<br />
28:20 Whence then cometh wisdom? And where is the place of understanding?<br />
<br />
28:21 Seeing it is hid from the eyes of all living, and kept close from the
fowls of the air.<br />
<br />
28:22 Destruction and Death say: 'We have heard a rumor thereof with our ears.'<br />
<br />
28:23 God understandeth the way thereof, and He knoweth the place thereof.<br />
<br />
28:24 For He looketh to the ends of the earth, and seeth under the whole
heaven;<br />
<br />
28:25 When He maketh a weight for the wind, and meteth out the waters by measure.<br />
<br />
28:26 When He made a decree for the rain, and a way for the storm of thunders;<br />
<br />
28:27 Then did He see it, and declare it; He established it, yea, and searched
it out.<br />
<br />
28:28 And unto man He said: 'Behold, the fear of the Lord, that is wisdom; and
to depart from evil is understanding.'<o:p></o:p></b></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<i>Created with FREE </i><a href="http://www.bibledatabase.org/addon/html_compiler.html">HTMLCompiler</a><i> by </i><a href="http://bibledatabase.org/">BibleDatabase</a><i><o:p></o:p></i></div>
<div class="MsoNormal">
<br /></div>
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[1]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"HJoiyqHC","properties":{"formattedCitation":"{\\rtf
Boss, {\\i{}Human Consciousness of God in the Book of Job}, 1\\uc0\\u8211{}2.
John Milton classified the book of Job as a short epic, and is the author of
Paradise Lost, which shares the form. Boss notes that the
\\uc0\\u8220{}stage\\uc0\\u8221{} is not a great city or battle, but the
\\uc0\\u8220{}very being of a single person,\\uc0\\u8221{} and the battle waged
within Job.}","plainCitation":"Boss, Human Consciousness of
God in the Book of Job, 1–2. John Milton classified the book of Job as a short
epic, and is the author of Paradise Lost, which shares the form. Boss notes
that the “stage” is not a great city or battle, but the “very being of a single
person,” and the battle waged within
Job."},"citationItems":[{"id":95,"uris":["http://zotero.org/users/3363457/items/29MVND47"],"uri":["http://zotero.org/users/3363457/items/29MVND47"],"itemData":{"id":95,"type":"book","title":"Human
Consciousness of God in the Book of Job: a theological and psychological
commentary","publisher":"T & T
Clark","publisher-place":"London ; New
York","number-of-pages":"289","source":"Library
of Congress ISBN","event-place":"London ; New York","ISBN":"978-0-567-25389-7","call-number":"BS1415.53
.B67 2010","note":"OCLC:
ocn432983140","shortTitle":"Human consciousness of God in
the book of Job","author":[{"family":"Boss","given":"Jeffrey"}],"issued":{"date-parts":[["2010"]]}},"locator":"1-2.
John Milton classified the book of Job as a short epic, and is the author of
Paradise Lost, which shares the form. Boss notes that the \"stage\"
is not a great city or battle, but the \"very being of a single
person\", and the battle waged within Job."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Boss, <i>Human Consciousness of God in
the Book of Job</i>, 1–2. John Milton classified the book of Job as a short
epic, and is the author of Paradise Lost, which shares the form. Boss notes
that the “stage” is not a great city or battle, but the “very being of a single
person,” and the battle waged within Job.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[2]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"zdmV4UOp","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 148; quoting Brevard
Childs whose exegetical work has revealed shaping efforts implicated in the
canon, giving as an example the sapientialization of theology in a historical
process.}","plainCitation":"McKenzie and Haynes, To Each
Its Own Meaning, 148; quoting Brevard Childs whose exegetical work has revealed
shaping efforts implicated in the canon, giving as an example the
sapientialization of theology in a historical
process."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"148;
quoting Brevard Childs whose exegetical work has revealed shaping efforts
implicated in the canon, giving as an example the sapientialization of theology
in a historical
process."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 148; quoting Brevard Childs whose exegetical work has revealed
shaping efforts implicated in the canon, giving as an example the
sapientialization of theology in a historical process.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[3]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NRf2hPJW","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 399: \\uc0\\u8220{}It is typical of ancient sky
gods that they see all things\\uc0\\u8221{} and hence know all, citing M. Eliade,
Patterns in Comparative Religion, New York: Meridian Books, 1963,<span
style='mso-spacerun:yes'>
</span>2.}","plainCitation":"Habel, The Book of Job, 399:
“It is typical of ancient sky gods that they see all things” and hence know
all, citing M. Eliade, Patterns in Comparative Religion, New York: Meridian
Books, 1963,<span style='mso-spacerun:yes'>
</span>2."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"399:
\"It is typical of ancient sky gods that they see all things\" and
hence know all, citing M. Eliade, Patterns in Comparative Religion, New York:
Meridian Books, 1963, ch.
2."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 399: “It
is typical of ancient sky gods that they see all things” and hence know all,
citing M. Eliade, Patterns in Comparative Religion, New York: Meridian Books,
1963, 2.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[4]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"K8WNE3aN","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 341, 350, noting that \\uc0\\u8220{}Adonay\\uc0\\u8221{}
is unique in verse 28 and is an indication of an editorial gloss, or
redactional addendum.<span style='mso-spacerun:yes'> </span>Gray does note
that the \\uc0\\u8220{}fear of God\\uc0\\u8221{} appears in other reverential
literature as \"yir at \\uc0\\u8220{}elohim\".\\uc0\\u8221{}}","plainCitation":"Gray,
The Book of Job, 341, 350, noting that “Adonay” is unique in verse 28 and is an
indication of an editorial gloss, or redactional addendum.<span
style='mso-spacerun:yes'> </span>Gray does note that the “fear of God” appears
in other reverential literature as \"yir at
“elohim\".”"},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"341,
350, noting that \"Adonay\" is unique in verse 28 and is an
indication of an editorial gloss, or redactional addendum.<span
style='mso-spacerun:yes'> </span>Gray does note that the \"fear of
God\" appears in other reverential literature as \"yir at
'elohim\"."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 341, 350,
noting that “Adonay” is unique in verse 28 and is an indication of an editorial
gloss, or redactional addendum. Gray
does note that the “fear of God” appears in other reverential literature as
"yir at “E<i>lohim</i>".”<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[5]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"wYufv9qy","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 401. \\uc0\\u8220{}...the difference between v.
28 and the preceding poem lies not so much in the different kinds of wisdom but
in the modes by which wisdom is acquired.\\uc0\\u8221{}<span
style='mso-spacerun:yes'> </span>Also noting that \\uc0\\u8220{}fear of
Yahweh\\uc0\\u8221{} is the pint of departure in Proverbs, citing 1:7, 9:10.
Habel understands Proverbs to reflect the theological position that Yahweh
gives wisdom, and that model is in conflict with this counterpoint suggesting personal
discernment and discovery.}","plainCitation":"Habel, The
Book of Job, 401. “...the difference between v. 28 and the preceding poem lies
not so much in the different kinds of wisdom but in the modes by which wisdom
is acquired.”<span style='mso-spacerun:yes'> </span>Also noting that “fear of
Yahweh” is the pint of departure in Proverbs, citing 1:7, 9:10. Habel
understands Proverbs to reflect the theological position that Yahweh gives
wisdom, and that model is in conflict with this counterpoint suggesting
personal discernment and discovery."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"401.
\"...the difference between v. 28 and the preceding poem lies not so much
in the different kinds of wisdom but in the modes by which wisdom is acquired.\"<span
style='mso-spacerun:yes'> </span>Also noting that \"fear of Yahweh\"
is the pint of departure in Proverbs, citing 1:7, 9:10. Habel understands
Proverbs to reflect the theological position that Yahweh gives wisdom, and that
model is in conflict with this counterpoint suggesting personal discernment and
discovery."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 401.
“...the difference between v. 28 and the preceding poem lies not so much in the
different kinds of wisdom but in the modes by which wisdom is acquired.” Also noting that “fear of Yahweh” is the pint
of departure in Proverbs, citing 1:7, 9:10. Habel understands Proverbs to
reflect the theological position that Yahweh gives wisdom, and that model is in
conflict with this counterpoint suggesting personal discernment and discovery.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[6]</span></span><!--[endif]--></span></a>
The Attached Appendix consists of a copy of the pericope, verses 1-28 of Chapter
28, translated into English with the ending and beginning text of the
immediately adjacent chapters and a frontispiece, from the New Jewish
Publication Society of the Masoretic text.
<o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[7]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"rA1VgJ6A","properties":{"formattedCitation":"{\\rtf
Boss, {\\i{}Human Consciousness of God in the Book of Job}, 138. Boss takes the
view that \\uc0\\u8220{}the text we have can be read in continuity with what
comes before and after it\\uc0\\u8221{}. However, some scholars feel the Hymn
is \\uc0\\u8220{}outside the pattern\\uc0\\u8221{} of the rest of the Book and
do not treat it as a unity.}","plainCitation":"Boss, Human
Consciousness of God in the Book of Job, 138. Boss takes the view that “the
text we have can be read in continuity with what comes before and after it”.
However, some scholars feel the Hymn is “outside the pattern” of the rest of
the Book and do not treat it as a
unity."},"citationItems":[{"id":95,"uris":["http://zotero.org/users/3363457/items/29MVND47"],"uri":["http://zotero.org/users/3363457/items/29MVND47"],"itemData":{"id":95,"type":"book","title":"Human
Consciousness of God in the Book of Job: a theological and psychological
commentary","publisher":"T & T
Clark","publisher-place":"London ; New
York","number-of-pages":"289","source":"Library
of Congress ISBN","event-place":"London ; New
York","ISBN":"978-0-567-25389-7","call-number":"BS1415.53
.B67 2010","note":"OCLC:
ocn432983140","shortTitle":"Human consciousness of God in
the book of Job","author":[{"family":"Boss","given":"Jeffrey"}],"issued":{"date-parts":[["2010"]]}},"locator":"138.
Boss takes the view that \"the text we have can be read in continuity with
what comes before and after it\". However, some scholars feel the Hymn is
\"outside the pattern\" of the rest of the Book and do not treat it
as a unity."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Boss, <i>Human Consciousness of God in
the Book of Job</i>, 138. Boss takes the view that “the text we have can be
read in continuity with what comes before and after it”. However, some scholars
feel the Hymn is “outside the pattern” of the rest of the Book and do not treat
it as a unity.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[8]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"frfEdi9e","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 172.}","plainCitation":"McKenzie
and Haynes, To Each Its Own Meaning,
172."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 172.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
[Patricia K. Tull “Rhetorical Criticism and Intertextuality”, 156-180.] Noting internal dialogism in the broad range
of mocking, sarcastic, and rhetorically overblown speeches between Job and his
“friends” who fail to comfort him. Job says “No doubt you are the people, and
wisdom will die with you”. [12:1] Many scholars have noted that the “prose
narrative constrasts with the poetic dialogue of the rest of the book” in
genre, sophistication, and “more surprisingly, in theological outlook”. <o:p></o:p></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[9]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"xpoSypKQ","properties":{"formattedCitation":"{\\rtf
Crystal, {\\i{}The Cambridge Encyclopedia of Language}, 344: \\uc0\\u8220{}It
is sometimes said that there is no task more complex than
translation.\\uc0\\u8221{}}","plainCitation":"Crystal, The
Cambridge Encyclopedia of Language, 344: “It is sometimes said that there is no
task more complex than
translation.”"},"citationItems":[{"id":164,"uris":["http://zotero.org/users/3363457/items/VPMVBRCH"],"uri":["http://zotero.org/users/3363457/items/VPMVBRCH"],"itemData":{"id":164,"type":"book","title":"The
Cambridge Encyclopedia of Language","publisher":"Cambridge
University Press","publisher-place":"Cambridge
[Cambridgeshire] ; New
York","number-of-pages":"472","source":"Library
of Congress ISBN","event-place":"Cambridge [Cambridgeshire]
; New
York","ISBN":"978-0-521-26438-9","call-number":"P29
.C64
1987","author":[{"family":"Crystal","given":"David"}],"issued":{"date-parts":[["1987"]]}},"locator":"344:
\"It is sometimes said that there is no task more complex than
translation.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Crystal, <i>The Cambridge Encyclopedia of
Language</i>, 344: “It is sometimes said that there is no task more complex
than translation.”<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[10]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"eJy8kXpZ","properties":{"formattedCitation":"{\\rtf
Mitchell, {\\i{}The Book of Job}, :\\uc0\\u8221{} But the earliest Hebrew
manuscript that survives was written some fifteen hundred years later. Through
many centuries of oral and scribal transmission, corruptions are bound to occur
even in the simplest text; and Job, because of its strange idiom and the
extreme compression of its verse, must have seemed difficult even to the
poet\\uc0\\u8217{}s contemporaries. Difficult, and scandalous. In several
places, it is obvious that some scribe has deliberately altered a word, out of
a pious desire to suppress Job\\uc0\\u8217{}s blasphemy. And there are numerous
other errors that must be due to inadvertence or misunderstanding.}","plainCitation":"Mitchell,
The Book of Job, :” But the earliest Hebrew manuscript that survives was
written some fifteen hundred years later. Through many centuries of oral and
scribal transmission, corruptions are bound to occur even in the simplest text;
and Job, because of its strange idiom and the extreme compression of its verse,
must have seemed difficult even to the poet’s contemporaries. Difficult, and
scandalous. In several places, it is obvious that some scribe has deliberately
altered a word, out of a pious desire to suppress Job’s blasphemy. And there
are numerous other errors that must be due to inadvertence or
misunderstanding."},"citationItems":[{"id":5,"uris":["http://zotero.org/users/3363457/items/7X42PAEB"],"uri":["http://zotero.org/users/3363457/items/7X42PAEB"],"itemData":{"id":5,"type":"book","title":"The
Book of Job","publisher":"North Point
Press","publisher-place":"San Francisco","number-of-pages":"129","edition":"Rev.
ed","source":"Library of Congress
ISBN","event-place":"San
Francisco","ISBN":"978-0-86547-270-9","call-number":"BS1413
.M58
1987","editor":[{"family":"Mitchell","given":"Stephen"}],"issued":{"date-parts":[["1987"]]}},"locator":":”
But the earliest Hebrew manuscript that survives was written some fifteen
hundred years later. Through many centuries of oral and scribal transmission,
corruptions are bound to occur even in the simplest text; and Job, because of
its strange idiom and the extreme compression of its verse, must have seemed
difficult even to the poet’s contemporaries. Difficult, and scandalous. In
several places, it is obvious that some scribe has deliberately altered a word,
out of a pious desire to suppress Job’s blasphemy. And there are numerous other
errors that must be due to inadvertence or misunderstanding."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Mitchell, <i>The Book of Job</i>: ”Through
many centuries of oral and scribal transmission, corruptions are bound to occur
even in the simplest text; and Job, because of its strange idiom and the
extreme compression of its verse, must have seemed difficult even to the poet’s
contemporaries. Difficult, and scandalous. In several places, it is obvious
that some scribe has deliberately altered a word, out of a pious desire to
suppress Job’s blasphemy. And there are numerous other errors that must be due
to inadvertence or misunderstanding.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->” <i>Nota Bene</i>, Professor Mitchell did not include a translation of Ch.
28 in his excellent book.<o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[11]</span></span><!--[endif]--></span></a>
Music is mentioned here because it often “translates” and transmits quite well.<o:p></o:p></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[12]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"mDYpLzmd","properties":{"formattedCitation":"{\\rtf
Keenan, \\uc0\\u8220{}Logic and Language,\\uc0\\u8221{} 194.}","plainCitation":"Keenan,
“Logic and Language,”
194."},"citationItems":[{"id":163,"uris":["http://zotero.org/users/3363457/items/PZ5D9E68"],"uri":["http://zotero.org/users/3363457/items/PZ5D9E68"],"itemData":{"id":163,"type":"chapter","title":"Logic
and Language","container-title":"Language as a Human
Problem","publisher":"W.W. Norton &
Company","publisher-place":"New York,
NY","page":"187-198","event-place":"New
York, NY","ISBN":"0-393-09261-5","language":"English","author":[{"family":"Keenan","given":"Edward
L."}],"issued":{"date-parts":[["1973"]]}},"locator":"194"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Keenan, “Logic and Language,” 194.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[13]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"dZ0BSU5a","properties":{"formattedCitation":"Ibid.,
194: \"The Hebrew relative clause is logically more transparent thatn the
English one then, since it presents explicitly an entire sentence identifying
the person referred to by the relative clause. Not surprisingly, then, Hebrew
allows relative clauses to be formed in syntactic contexts not possible in
English.\".","plainCitation":"Ibid., 194: \"The
Hebrew relative clause is logically more transparent thatn the English one
then, since it presents explicitly an entire sentence identifying the person
referred to by the relative clause. Not surprisingly, then, Hebrew allows
relative clauses to be formed in syntactic contexts not possible in
English.\"."},"citationItems":[{"id":163,"uris":["http://zotero.org/users/3363457/items/PZ5D9E68"],"uri":["http://zotero.org/users/3363457/items/PZ5D9E68"],"itemData":{"id":163,"type":"chapter","title":"Logic
and Language","container-title":"Language as a Human
Problem","publisher":"W.W. Norton &
Company","publisher-place":"New York,
NY","page":"187-198","event-place":"New
York,
NY","ISBN":"0-393-09261-5","language":"English","author":[{"family":"Keenan","given":"Edward
L."}],"issued":{"date-parts":[["1973"]]}},"locator":"194:
\"The Hebrew relative clause is logically more transparent thatn the
English one then, since it presents explicitly an entire sentence identifying
the person referred to by the relative clause. Not surprisingly, then, Hebrew
allows relative clauses to be formed in syntactic contexts not possible in
English.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 194: "The Hebrew relative clause is logically more
transparent that the English one then, since it presents explicitly an entire
sentence identifying the person referred to by the relative clause. Not surprisingly,
then, Hebrew allows relative clauses to be formed in syntactic contexts not
possible in English.".<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[14]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"DSCf3XZo","properties":{"formattedCitation":"{\\rtf
Malmkj\\uc0\\u230{}r and Anderson, {\\i{}The Linguistics Encyclopedia},
308\\uc0\\u8211{}312, citing Sadock, with Umberto Eco concurrence. Noting that
\\uc0\\u8220{}figurative language is one of the most productive sources of
linguistic change\\uc0\\u8221{} at 309, compounding translation issues.}","plainCitation":"Malmkjær
and Anderson, The Linguistics Encyclopedia, 308–312, citing Sadock, with
Umberto Eco concurrence. Noting that “figurative language is one of the most
productive sources of linguistic change” at 309, compounding translation issues."},"citationItems":[{"id":166,"uris":["http://zotero.org/users/3363457/items/66TAXCEU"],"uri":["http://zotero.org/users/3363457/items/66TAXCEU"],"itemData":{"id":166,"type":"book","title":"The
Linguistics
Encyclopedia","publisher":"Routledge","publisher-place":"London
; New
York","number-of-pages":"575","source":"Library
of Congress ISBN","event-place":"London ; New
York","ISBN":"978-0-415-12566-6","call-number":"P29
.L52
1995","editor":[{"family":"Malmkjær","given":"Kirsten"},{"family":"Anderson","given":"James
Maxwell"}],"issued":{"date-parts":[["1995"]]}},"locator":"308-312,
citing Sadock, with Umberto Eco concurrence. Noting that \"figurative
language is one of the most productive sources of linguistic change\" at
309, compounding translation issues."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Malmkjær and Anderson, <i>The Linguistics
Encyclopedia</i>, 308–312, citing Sadock, with Umberto Eco concurrence. Noting
that “figurative language is one of the most productive sources of linguistic
change” at 309, compounding translation issues.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[15]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"9ydq9bVk","properties":{"formattedCitation":"{\\rtf
DeWaal Malefijt, {\\i{}Religion and Culture}, 37, citing de Brosse; discussing
the Urweisheit of believers emerging from the mental world of myth to religions
of majesty and beauty and
revelation.}","plainCitation":"DeWaal Malefijt, Religion
and Culture, 37, citing de Brosse; discussing the Urweisheit of believers
emerging from the mental world of myth to religions of majesty and beauty and
revelation."},"citationItems":[{"id":167,"uris":["http://zotero.org/users/3363457/items/KEJNX6E4"],"uri":["http://zotero.org/users/3363457/items/KEJNX6E4"],"itemData":{"id":167,"type":"book","title":"Religion
and Culture: an introduction to anthropology of
religion","publisher":"Macmillan","publisher-place":"London","number-of-pages":"407","edition":"Reissued","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"London","ISBN":"978-0-88133-483-8","note":"OCLC:
256814040","shortTitle":"Religion and
culture","language":"eng","author":[{"family":"DeWaal
Malefijt","given":"Annemarie"}],"issued":{"date-parts":[["1989"]]}},"locator":"37,
citing de Brosse; discussing the Urweisheit of believers emerging from the
mental world of myth to religions of majesty and beauty and
revelation."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->DeWaal Malefijt, <i>Religion and Culture</i>,
37, citing de Brosse; discussing the Urweisheit of believers emerging from the
mental world of myth to religions of majesty and beauty and revelation.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[16]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"oMlkm3z9","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 24.}","plainCitation":"Sweeney,
Tanak,
24."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"24"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 24.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> <b>Tanak</b> is an acronym of the first
Hebrew letter of each of the Masoretic Text's three traditional
subdivisions: <b>Torah</b> ("Teaching", also known as the
Five Books of Moses), Nevi'im ("Prophets") and Ketuvim
("Writings")—hence <b>TaNaKh</b>.<o:p></o:p></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[17]</span></span><!--[endif]--></span></a>
Ezekiel 1:16 ff, not to over-egg a pudding about Prophets.<o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[18]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"OqfR6TaY","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 12, citing Rosenzweig\\uc0\\u8217{}s 1921 Der Stern der
Erlosung.}","plainCitation":"Sweeney, Tanak, 12, citing
Rosenzweig’s 1921 Der Stern der
Erlosung."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"12,
citing Rosenzweig's 1921 Der Stern der
Erlosung"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 12, citing
Rosenzweig’s 1921 Der Stern der Erlosung.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> <o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[19]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"DuDYQTJM","properties":{"formattedCitation":"{\\rtf
Ibid., 12, citing Martin Buber\\uc0\\u8217{}s \\uc0\\u8220{}Ich und
Du\\uc0\\u8221{} which builds upon the model of dialogue, including reflection
in the aftermath of Shoah.}","plainCitation":"Ibid., 12,
citing Martin Buber’s “Ich und Du” which builds upon the model of dialogue,
including reflection in the aftermath of
Shoah."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"12,
citing Martin Buber's \"Ich und Du\" which builds upon the model of
dialogue, including reflection in the aftermath of
Shoah."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 12, citing Martin Buber’s “Ich und
Du” which builds upon the model of dialogue, including reflection in the
aftermath of Shoah.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[20]</span></span><!--[endif]--></span></a>
<a href="http://www.bibleodyssey.org/tools/bible-basics/what-is-the-difference-between-the-old-testament-the-tanakh-and-the-hebrew-bible.aspx">http://www.bibleodyssey.org/tools/bible-basics/what-is-the-difference-between-the-old-testament-the-tanakh-and-the-hebrew-bible.aspx</a>.
Professor Amy Jill Levine makes a case for why Judaic tradition shaped the
Canon, and Christians adopted, and then re-ordered and re-wrote, the Scriptures
in the Septuagint. No explanation specifically for Book of Job.<o:p></o:p></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[21]</span></span><!--[endif]--></span></a>
Psalms 16:20 invokes the Redeemer of Genesis 3:15. The re-framed and shaped
Greek Septuagint was written in Alexandria to project a Messianic message in <u>every</u>
book. This inclusive effort arguably
includes expanding the meaning of the words beyond recognition. For example, is
a tribal official charged with restoring the rights of another and avenging
wrongs a “Messiah”? Making every Judge a
“Messiah”? <a href="http://biblehub.com/leviticus/25-48.htm">Leviticus 25:48</a>,
49; <a href="http://biblehub.com/numbers/5-8.htm">Numbers 5:8</a>; <a href="http://biblehub.com/ruth/4-1.htm">Ruth 4:1</a>; <a href="http://biblehub.com/job/19-25.htm">Job 19:25</a>; <a href="http://biblehub.com/psalms/19-14.htm">Psalm 19:14</a>; <a href="http://biblehub.com/psalms/78-35.htm">78:35</a>. For that matter, was
“Jesus a King”? <o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[22]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"hEO8ZeWi","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Reading the Hebrew Bible after the Shoah: Engaging Holocaust
Theology}, 196.}","plainCitation":"Sweeney, Reading the
Hebrew Bible after the Shoah: Engaging Holocaust Theology,
196."},"citationItems":[{"id":206,"uris":["http://zotero.org/users/3363457/items/92D72TPF"],"uri":["http://zotero.org/users/3363457/items/92D72TPF"],"itemData":{"id":206,"type":"book","title":"Reading
the Hebrew Bible after the Shoah: Engaging Holocaust
Theology","publisher":"Fortress
Press","publisher-place":"Minneapolis","number-of-pages":"287","event-place":"Minneapolis","abstract":"Reviewed
by Joel Kaminsky, Journal of
Religon","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2008"]]}},"locator":"196"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Reading the Hebrew Bible
after the Shoah: Engaging Holocaust Theology</i>, 196.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[23]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"A0dLpeyT","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 341\\uc0\\u8211{}342: Gray translates both of the
interrogatories, at verses 12 and 20 identically, and with female gender:
\"But Wisdom--whence comes she? And where is the abode of
understanding?\"<span style='mso-spacerun:yes'> </span>His translation is
consistent, as is the JPS in avoiding the female gender for
Wisdom.}","plainCitation":"Gray, The Book of Job, 341–342:
Gray translates both of the interrogatories, at verses 12 and 20 identically,
and with female gender: \"But Wisdom--whence comes she? And where is the
abode of understanding?\"<span style='mso-spacerun:yes'> </span>His
translation is consistent, as is the JPS in avoiding the female gender for
Wisdom."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"341-342:
Gray translates both of the interrogatories, at verses 12 and 20 identically,
and with female gender: \"But Wisdom--whence comes she? And where is the
abode of understanding?\"<span style='mso-spacerun:yes'> </span>His
translation is consistent, as is the JPS in avoiding the female gender for
Wisdom."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 341–342:
Gray translates both of the interrogatories, at verses 12 and 20 identically,
and with female gender: "But Wisdom--whence comes <u>she</u>? And where is
the abode of understanding?" His
translation is as consistent in applying, as the JPS is in avoiding, the female
gender for Wisdom.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[24]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"4kpjYSmO","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 30.}","plainCitation":"Sweeney,
Tanak,
30."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"30"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 30.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[25]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"WSqH7ALb","properties":{"formattedCitation":"Ibid.,
32, rejecting singularity themes of Theology, Salvation, Heilsgeschichte,
covenant, canon, .","plainCitation":"Ibid., 32, rejecting
singularity themes of Theology, Salvation, Heilsgeschichte, covenant, canon,
."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"32,
rejecting singularity themes of Theology, Salvation, Heilsgeschichte, covenant,
canon, etc."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 32,
rejecting singularity themes of Theology, Salvation, Heilsgeschichte, covenant,
canon, in "dialogue" with other Books, such as Proverbs.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[26]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"mvDJjZwv","properties":{"formattedCitation":"{\\rtf
Ibid., 33, citing Bakhtin\\uc0\\u8217{}s explorations of literary
texts.}","plainCitation":"Ibid., 33, citing Bakhtin’s
explorations of literary
texts."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"33,
citing Bakhtin's explorations of literary
texts"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 33, citing Bakhtin’s
explorations of literary texts.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[27]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"nQkz21yB","properties":{"formattedCitation":"{\\rtf
Hoffman, {\\i{}A Blemished Perfection; the Book of Job in Context}, 282.}","plainCitation":"Hoffman,
A Blemished Perfection; the Book of Job in Context, 282."},"citationItems":[{"id":101,"uris":["http://zotero.org/users/3363457/items/EMGM75UR"],"uri":["http://zotero.org/users/3363457/items/EMGM75UR"],"itemData":{"id":101,"type":"book","title":"A
Blemished Perfection; the Book of Job in
Context","publisher":"Journal for the Study of the Old
Testament","publisher-place":"Bath","event-place":"Bath","ISBN":"1-85075-583-3","author":[{"family":"Hoffman","given":"Yair"}],"issued":{"date-parts":[["1996"]]}},"locator":"282"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Hoffman, <i>A Blemished Perfection; the
Book of Job in Context</i>, 282.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[28]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Vh0gm61w","properties":{"formattedCitation":"{\\rtf
Boss, {\\i{}Human Consciousness of God in the Book of Job}, 142.}","plainCitation":"Boss,
Human Consciousness of God in the Book of Job, 142."},"citationItems":[{"id":95,"uris":["http://zotero.org/users/3363457/items/29MVND47"],"uri":["http://zotero.org/users/3363457/items/29MVND47"],"itemData":{"id":95,"type":"book","title":"Human
Consciousness of God in the Book of Job: a theological and psychological commentary","publisher":"T
& T Clark","publisher-place":"London ; New
York","number-of-pages":"289","source":"Library
of Congress ISBN","event-place":"London ; New
York","ISBN":"978-0-567-25389-7","call-number":"BS1415.53
.B67 2010","note":"OCLC: ocn432983140","shortTitle":"Human
consciousness of God in the book of
Job","author":[{"family":"Boss","given":"Jeffrey"}],"issued":{"date-parts":[["2010"]]}},"locator":"142"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Boss, <i>Human Consciousness of
God in the Book of Job</i>, 142.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[29]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ioG7MXlR","properties":{"formattedCitation":"{\\rtf
Balentine, {\\i{}Job}, 427, citing Crenshaw, \\uc0\\u8220{}Education in Ancient
Israel\\uc0\\u8221{} (NY: Doubleday, 1981)
217.}","plainCitation":"Balentine, Job, 427, citing
Crenshaw, “Education in Ancient Israel” (NY: Doubleday, 1981)
217."},"citationItems":[{"id":128,"uris":["http://zotero.org/users/3363457/items/JAIWQI7B"],"uri":["http://zotero.org/users/3363457/items/JAIWQI7B"],"itemData":{"id":128,"type":"book","title":"Job","collection-title":"The
Smyth & Helwys Bible commentary","publisher":"Smyth
& Helwys Pub","publisher-place":"Macon,
Ga","number-of-pages":"750","source":"Library
of Congress ISBN","event-place":"Macon,
Ga","ISBN":"978-1-57312-067-8","call-number":"BS1415.53
.B35 2006","note":"OCLC:
ocm71800528","author":[{"family":"Balentine","given":"Samuel
E."}],"issued":{"date-parts":[["2006"]]}},"locator":"427,
citing Crenshaw, \"Education in Ancient Israel\" (NY: Doubleday,
1981)
217"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ballantine, <i>Job</i>, 427,
citing Crenshaw, “Education in Ancient Israel” (NY: Doubleday, 1981) 217.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[30]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"5MZhFSew","properties":{"formattedCitation":"{\\rtf
Gordis, {\\i{}The Book of Job},
311.}","plainCitation":"Gordis, The Book of Job,
311."},"citationItems":[{"id":126,"uris":["http://zotero.org/users/3363457/items/6BEENEUU"],"uri":["http://zotero.org/users/3363457/items/6BEENEUU"],"itemData":{"id":126,"type":"book","title":"The
book of Job: commentary, new translation, and special studies","collection-title":"Moreshet
series","collection-number":"v.
2","publisher":"Jewish Theological Seminary of
America","publisher-place":"New
York","number-of-pages":"602","source":"Library
of Congress ISBN","event-place":"New
York","ISBN":"978-0-87334-003-8","call-number":"BS1415.2
.G62","shortTitle":"The book of
Job","language":"engheb","author":[{"family":"Gordis","given":"Robert"}],"issued":{"date-parts":[["1978"]]}},"locator":"311"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gordis, <i>The Book of Job</i>,
311, noting the parallel verbs in 28:27 but other translators emend.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[31]</span></span><!--[endif]--></span></a>
Psalms 111:10 The fear of the LORD is
the beginning of wisdom; a good understanding have all they that do thereafter;
His praise endureth for ever.<o:p></o:p></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[32]</span></span><!--[endif]--></span></a>
3:7 Be not wise in thine own eyes; fear
the LORD, and depart from evil;<o:p></o:p></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[33]</span></span><!--[endif]--></span></a>
God possesses wisdom because he grasps the complexities of the world (Job
28:24-26) – a theme which looks forward to God's speech in chapters 38-41 with
its repeated refrain "Where were you when...?" Fiddes, Paul (1996).
"'Where Shall Wisdom be Found?' Job 28 as a Riddle for Ancient and Modern
Readers". In Barton, John; Reimer, David.
After the Exile, Essays in Honour of Rex Mason. Mercer University Press. {{same
title, different book and author}}<o:p></o:p></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[34]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"nyJ23l96","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 349: \"This verse, which is markedly prosaic
after the sublime poem on Wisdom...\". He notes the almost verbatim
quotation from sapiential wisdom, citing Psalms and
Proverbs.}","plainCitation":"Gray, The Book of Job, 349:
\"This verse, which is markedly prosaic after the sublime poem on
Wisdom...\". He notes the almost verbatim quotation from sapiential
wisdom, citing Psalms and Proverbs."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"349:
\"This verse, which is markedly prosaic after the sublime poem on
Wisdom...\". He notes the almost verbatim quotation from sapiential
wisdom, citing Psalms and
Proverbs."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 349:
"This verse, which is markedly prosaic after the sublime poem on
Wisdom...". He notes the almost verbatim quotation from sapiential wisdom,
citing Psalms and Proverbs.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[35]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"opvheLno","properties":{"formattedCitation":"{\\rtf
Murphy, {\\i{}The Psalms, Job}, 71: \"Chapter 28 stands out in all singularity
and beauty, unconnected with the previous or following chapter, but complete in
itself.\".}","plainCitation":"Murphy, The Psalms, Job,
71: \"Chapter 28 stands out in all singularity and beauty, unconnected
with the previous or following chapter, but complete in
itself.\"."},"citationItems":[{"id":65,"uris":["http://zotero.org/users/3363457/items/AP2DX9FA"],"uri":["http://zotero.org/users/3363457/items/AP2DX9FA"],"itemData":{"id":65,"type":"book","title":"The
Psalms, Job","collection-title":"Proclamation
commentaries","publisher":"Fortress
Press","publisher-place":"Philadelphia","number-of-pages":"96","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-8006-0588-9","call-number":"BS1430.3
.M87","author":[{"family":"Murphy","given":"Roland
E."}],"issued":{"date-parts":[["1977"]]}},"locator":"71:
\"Chapter 28 stands out in all singularity and beauty, unconnected with
the previous or following chapter, but complete in
itself.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Murphy, <i>The Psalms, Job</i>,
71: "Chapter 28 stands out in all singularity and beauty, unconnected with
the previous or following chapter, but complete in itself.".<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[36]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"irk8OlYx","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 393\\uc0\\u8211{}394; \\uc0\\u8220{}Job 28 is a
brilliant but embarrassing poem for many commentators.\\uc0\\u8221{} Reviews
the claims of Dhorme, Leveque, Gordis, Rowley, Sawyer, Andersen, and Westerman
as well as his own.}","plainCitation":"Habel, The Book of
Job, 393–394; “Job 28 is a brilliant but embarrassing poem for many
commentators.” Reviews the claims of Dhorme, Leveque, Gordis, Rowley, Sawyer,
Andersen, and Westerman as well as his
own."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"393-394;
\"Job 28 is a brilliant but embarrassing poem for many
commentators.\" Reviews the claims of Dhorme, Leveque, Gordis, Rowley,
Sawyer, Andersen, and Westerman as well as his
own."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>,
393–394; “Job 28 is a brilliant but embarrassing poem for many commentators.”
Reviews the claims of Dhorme, Leveque, Gordis, Rowley, Sawyer, Andersen, and
Westerman as well as his own.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[37]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ucQaVVbJ","properties":{"formattedCitation":"{\\rtf
Exum, {\\i{}Tragedy and Biblical Narrative}, 11; the serenity of this Hymn
embedded in a tragedy highlights the attributes of both.<span
style='mso-spacerun:yes'> </span>What makes Job tragic \"is not his
suffering, but his struggle to know its cause and his refusal to accept
blame.\" The Hymn is the key to the wisdom he
sought.}","plainCitation":"Exum, Tragedy and Biblical
Narrative, 11; the serenity of this Hymn embedded in a tragedy highlights the
attributes of both.<span style='mso-spacerun:yes'> </span>What makes Job
tragic \"is not his suffering, but his struggle to know its cause and his
refusal to accept blame.\" The Hymn is the key to the wisdom he sought."},"citationItems":[{"id":60,"uris":["http://zotero.org/users/3363457/items/8FDSHWAD"],"uri":["http://zotero.org/users/3363457/items/8FDSHWAD"],"itemData":{"id":60,"type":"book","title":"Tragedy
and biblical narrative: arrows of the
Almighty","publisher":"Cambridge University
Press","publisher-place":"Cambridge [England] ; New York,
NY,
USA","number-of-pages":"206","source":"Library
of Congress ISBN","event-place":"Cambridge [England] ; New
York, NY, USA","ISBN":"978-0-521-41073-1","call-number":"BS1199.T69
E98 1992","shortTitle":"Tragedy and biblical narrative","author":[{"family":"Exum","given":"J.
Cheryl"}],"issued":{"date-parts":[["1992"]]}},"locator":"11;
the serenity of this Hymn embedded in a tragedy highlights the attributes of
both.<span style='mso-spacerun:yes'> </span>What makes Job tragic \"is
not his suffering, but his struggle to know its cause and his refusal to accept
blame.\" The Hymn is the key to the wisdom he
sought."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Exum, <i>Tragedy and Biblical
Narrative</i>, 11; the serenity of this Hymn embedded in a tragedy highlights
the attributes of both. What makes Job
tragic "is not his suffering, but his struggle to know its cause and his
refusal to accept blame." The Hymn is the key to the wisdom he sought.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[38]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"BP3QOc5d","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 40.}","plainCitation":"Gray,
The Book of Job,
40."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"40"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>,
40.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[39]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"YjrY7i8D","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 68, NaN, NaN, NaN, NaN,
NaN, NaN-85.}","plainCitation":"McKenzie and Haynes, To
Each Its Own Meaning, 68, NaN, NaN, NaN, NaN, NaN,
NaN-85."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"68,
in Sweeney,\"Form Criticism\" article, with illustration of the basic
components of form, genre, setting, and intention in interpretation, at 69-85"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each
Its Own Meaning</i>, 68,-85.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[40]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ElEzr2lM","properties":{"formattedCitation":"Ibid.,
132; 125-139.","plainCitation":"Ibid., 132;
125-139."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"132;
125-139"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 132; 125-139.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn41">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref41" name="_ftn41" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[41]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"jgnyPcCh","properties":{"formattedCitation":"Ibid.,
146.","plainCitation":"Ibid., 146."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their Application","publisher":"Westminster
John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"146"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 146-147.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn42">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref42" name="_ftn42" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[42]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"6QzQjpTu","properties":{"formattedCitation":"Ibid.,
147.","plainCitation":"Ibid., 147."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"147"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 147.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn43">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref43" name="_ftn43" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[43]</span></span><!--[endif]--></span></a>
https://plato.stanford.edu/entries/hermeneutics/<o:p></o:p></div>
</div>
<div id="ftn44">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref44" name="_ftn44" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[44]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"HHGOqOB4","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 147. Callaway may be
referring to appropriation of the meaning of a text by its whole scriptural
context, without relying upon interpretation in the philosophic (largely Greek)
hermeneutic tradition.<span style='mso-spacerun:yes'> </span>But what would
such a hermeneutic look like? Since the middle ages, Aquinas and the German
Romantics, the Aristotelian Organon for one example has been used in all
textual domanins for centuries.<span style='mso-spacerun:yes'> </span>Calley
at least does make it clear that reconstructing of nexuses of meaning would
also be contrary to the process of deconstruction used by Derrida and his
followers.}","plainCitation":"McKenzie and Haynes, To Each
Its Own Meaning, 147. Callaway may be referring to appropriation of the meaning
of a text by its whole scriptural context, without relying upon interpretation
in the philosophic (largely Greek) hermeneutic tradition.<span
style='mso-spacerun:yes'> </span>But what would such a hermeneutic look like?
Since the middle ages, Aquinas and the German Romantics, the Aristotelian
Organon for one example has been used in all textual domanins for
centuries.<span style='mso-spacerun:yes'> </span>Calley at least does make it
clear that reconstructing of nexuses of meaning would also be contrary to the
process of deconstruction used by Derrida and his
followers."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"147.
Callaway may be referring to appropriation of the meaning of a text by its
whole scriptural context, without relying upon interpretation in the
philosophic (largely Greek) hermeneutic tradition.<span
style='mso-spacerun:yes'> </span>But what would such a hermeneutic look like?
Since the middle ages, Aquinas and the German Romantics, the Aristotelian
Organon for one example has been used in all textual domanins for
centuries.<span style='mso-spacerun:yes'> </span>Calley at least does make it
clear that reconstructing of nexuses of meaning would also be contrary to the
process of deconstruction used by Derrida and his
followers."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 147. Callaway may be referring to appropriation of the meaning of
a text by its whole scriptural context, without relying upon interpretation in
the philosophic (largely Greek) hermeneutic tradition. But what would such a hermeneutic look like?
Since the middle ages, and specifically with Aquinas and consistently through
to the German Romantics, Christian exegetes have used philosophical
hermeneutics. The Aristotelian <i>Organon</i>
is one example used in all textual domains for centuries. Calley at least does make it clear that
reconstructing of nexuses of meaning would also be contrary to the process of
deconstruction used by Derrida and his followers.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn45">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref45" name="_ftn45" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[45]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Kx9FDjR7","properties":{"formattedCitation":"{\\rtf
Ibid., 147. Callaway quotes Childs in accord: \"One of the important aspects
within the shaping process of the Old Testament is the manner by hich different
parts of the canon were increasignley interchanged to produce a new angle of
vision on the tradition. The canonical process involved the shaping of the
tradition....For example, law was seen from the perspective of wisdom; psalmody
and prophecy were interrolaged; and Israel\\uc0\\u8217{}s narrative traditions
where sapientialized...The canonical process thus built in a dimension of
flexibility which encourages constantyly fresh ways of actualizing the
material.\\uc0\\u8220{}<span style='mso-spacerun:yes'> </span>While I have no
idea what Professor Childs means by \\uc0\\u8221{}actualizing\", this
penetrating insight in the flexibility of the Absolute, and the common ground
of the sapient tradition, is the basis for my suggestion that the Hymn to
Wisdom is a Holon within a Holon within a
Holon.}","plainCitation":"Ibid., 147. Callaway quotes
Childs in accord: \"One of the important aspects within the shaping
process of the Old Testament is the manner by hich different parts of the canon
were increasignley interchanged to produce a new angle of vision on the
tradition. The canonical process involved the shaping of the tradition....For
example, law was seen from the perspective of wisdom; psalmody and prophecy were
interrolaged; and Israel’s narrative traditions where sapientialized...The
canonical process thus built in a dimension of flexibility which encourages
constantyly fresh ways of actualizing the material.“<span
style='mso-spacerun:yes'> </span>While I have no idea what Professor Childs
means by ”actualizing\", this penetrating insight in the flexibility of
the Absolute, and the common ground of the sapient tradition, is the basis for
my suggestion that the Hymn to Wisdom is a Holon within a Holon within a
Holon."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"147.
Callaway quotes Childs in accord: \"One of the important aspects within
the shaping process of the Old Testament is the manner by hich different parts
of the canon were increasignley interchanged to produce a new angle of vision
on the tradition. The canonical process involved the shaping of the
tradition....For example, law was seen from the perspective of wisdom; psalmody
and prophecy were interrolaged; and Israel's narrative traditions where
sapientialized...The canonical process thus built in a dimension of flexibility
which encourages constantyly fresh ways of actualizing the material.\"<span
style='mso-spacerun:yes'> </span>While I have no idea what Professor Childs
means by \"actualizing\", this penetrating insight in the flexibility
of the Absolute, and the common ground of the sapient tradition, is the basis
for my suggestion that the Hymn to Wisdom is a Holon within a Holon within a
Holon."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 147. Callaway quotes Childs in
accord: "One of the important aspects within the shaping process of the
Old Testament is the manner by which different parts of the canon were
increasingly interchanged to produce a new angle of vision on the tradition.
The canonical process involved the shaping of the tradition....For example, law
was seen from the perspective of wisdom; psalmody and prophecy were interrelated;
and Israel’s narrative traditions where spatialized...The canonical process
thus built in a dimension of flexibility which encourages constantly fresh ways
of actualizing the material.“ While I
have no idea what Professor Childs means by ”actualizing", this
penetrating insight in the flexibility of the Absolute, and the common ground
of the sapient tradition, is the basis for my suggestion that the Hymn to
Wisdom is a Holon within a Holon within a Holon.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn46">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref46" name="_ftn46" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[46]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"nCvhQ9ZQ","properties":{"formattedCitation":"{\\rtf
Murray et al., {\\i{}The Oxford English Dictionary; Being a Corrected Re-Issue
with an Introduction, Supplement, and Bibliography of A New English Dictionary
on Historical Principles}, 554, entry for
\\uc0\\u8220{}Divination\\uc0\\u8221{}. We quote only the first of three
senses. The 2d is \\uc0\\u8220{}prevision or guessing\\uc0\\u8221{} including
\\uc0\\u8220{}conjecture\\uc0\\u8221{}. Emerson uses the word this way as
reliance upon \\uc0\\u8220{}instinct\\uc0\\u8221{} in his Literary Works (Bohm
) II.113.<span style='mso-spacerun:yes'> </span>The third meaning adverts to
adjudicatory use in Roman Law.}","plainCitation":"Murray et
al., The Oxford English Dictionary; Being a Corrected Re-Issue with an
Introduction, Supplement, and Bibliography of A New English Dictionary on
Historical Principles, 554, entry for “Divination”. We quote only the first of
three senses. The 2d is “prevision or guessing” including “conjecture”. Emerson
uses the word this way as reliance upon “instinct” in his Literary Works (Bohm
) II.113.<span style='mso-spacerun:yes'> </span>The third meaning adverts to
adjudicatory use in Roman
Law."},"citationItems":[{"id":236,"uris":["http://zotero.org/users/3363457/items/W9TFRNW3"],"uri":["http://zotero.org/users/3363457/items/W9TFRNW3"],"itemData":{"id":236,"type":"book","title":"The
Oxford English Dictionary; being a corrected re-issue with an introduction,
supplement, and bibliography of A new English Dictionary on historical
principles","publisher":"At the Clarendon
Press","publisher-place":"Oxford","number-of-volumes":"13","source":"Library
of Congress
ISBN","event-place":"Oxford","ISBN":"978-0-19-861115-8","call-number":"PE1625
.N53 1933","editor":[{"family":"Murray","given":"James
Augustus Henry"},{"literal":"Philological Society (Great
Britain)"},{"literal":"Bradley,
Henry"},{"literal":"Craigie, W.
A."},{"literal":"Onions,
C.T."}],"issued":{"date-parts":[["1933"]]}},"locator":"554,
entry for \"Divination\". We quote only the first of three senses.
The 2d is \"prevision or guessing\" including \"conjecture\".
Emerson uses the word this way as reliance upon \"instinct\" in his
Literary Works (Bohm ) II.113.<span style='mso-spacerun:yes'> </span>The third
meaning adverts to adjudicatory use in Roman Law."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Murray et al., <i>The Oxford English
Dictionary; Being a Corrected Re-Issue with an Introduction, Supplement, and
Bibliography of A New English Dictionary on Historical Principles</i>, 554,
entry for “Divination”. We quote only the first of three senses. The 2d is
“prevision or guessing” including “conjecture”. Emerson uses the word this way
as reliance upon “instinct” in his Literary Works (Bohm ) II.113. The third meaning adverts to adjudicatory use
in Roman Law.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn47">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref47" name="_ftn47" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[47]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"RrtM7Dzl","properties":{"formattedCitation":"{\\rtf
Ibid., 221c, \\uc0\\u8220{}Science\\uc0\\u8221{} with six definitions, we
collapse.}","plainCitation":"Ibid., 221c, “Science” with
six definitions, we
collapse."},"citationItems":[{"id":236,"uris":["http://zotero.org/users/3363457/items/W9TFRNW3"],"uri":["http://zotero.org/users/3363457/items/W9TFRNW3"],"itemData":{"id":236,"type":"book","title":"The
Oxford English Dictionary; being a corrected re-issue with an introduction,
supplement, and bibliography of A new English Dictionary on historical
principles","publisher":"At the Clarendon
Press","publisher-place":"Oxford","number-of-volumes":"13","source":"Library
of Congress
ISBN","event-place":"Oxford","ISBN":"978-0-19-861115-8","call-number":"PE1625
.N53
1933","editor":[{"family":"Murray","given":"James
Augustus Henry"},{"literal":"Philological Society (Great
Britain)"},{"literal":"Bradley, Henry"},{"literal":"Craigie,
W. A."},{"literal":"Onions,
C.T."}],"issued":{"date-parts":[["1933"]]}},"locator":"221c,
\"Science\" with six definitions, we
collapse."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 221c, “Science” with six
definitions, we collapse.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn48">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref48" name="_ftn48" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[48]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"mLiEt7AQ","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}Wisdom Literature},
29\\uc0\\u8211{}30.}","plainCitation":"Perdue, Wisdom
Literature, 29–30."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox
Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress
ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC: ocm87786042","shortTitle":"Wisdom
literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"29-30"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>Wisdom Literature</i>, 29–30.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn49">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref49" name="_ftn49" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[49]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ZPyBg56S","properties":{"formattedCitation":"{\\rtf
Ibid., 30. Perdue flatly states that \\uc0\\u8220{}Woman Wisdom\\uc0\\u8221{}
was originally \"a goddess in Israelit religion prior to the development
of monotheism, and then a personified metaphor.\" He notes that as a
goddess, she would receive prayers, then ablution, and finally the ablation and
disappearance of almost all female honors from the cult.<span
style='mso-spacerun:yes'> </span>This is vividly true in our Chapter--Wisdom
is not feminized or associated with female crafts (weaving, cooking, healing).
However, some translators use the feminine
possessive.}","plainCitation":"Ibid., 30. Perdue flatly
states that “Woman Wisdom” was originally \"a goddess in Israelit religion
prior to the development of monotheism, and then a personified metaphor.\"
He notes that as a goddess, she would receive prayers, then ablution, and
finally the ablation and disappearance of almost all female honors from the
cult.<span style='mso-spacerun:yes'> </span>This is vividly true in our
Chapter--Wisdom is not feminized or associated with female crafts (weaving,
cooking, healing). However, some translators use the feminine
possessive."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress
ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC:
ocm87786042","shortTitle":"Wisdom literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"30.
Perdue flatly states that \"Woman Wisdom\" was originally \"a
goddess in Israelit religion prior to the development of monotheism, and then a
personified metaphor.\" He notes that as a goddess, she would receive
prayers, then ablution, and finally the ablation and disappearance of almost
all female honors from the cult.<span style='mso-spacerun:yes'> </span>This is
vividly true in our Chapter--Wisdom is not feminized or associated with female
crafts (weaving, cooking, healing). However, some translators use the feminine
possessive. "}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 30. Perdue flatly states that
“Woman Wisdom” was originally "a goddess in Israeli religion prior to the
development of monotheism, and then a personified metaphor." He notes that
as a goddess, she would receive prayers, then ablution, and finally the
ablation and disappearance of almost all female honors from the cult. This is vividly true in our Chapter--Wisdom
is not feminized or associated with female crafts (weaving, cooking, healing). <!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn50">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref50" name="_ftn50" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[50]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"P8zisity","properties":{"formattedCitation":"{\\rtf
Lenzi, {\\i{}Divination, Politics, and Ancient Near Eastern Empires}, 33.}","plainCitation":"Lenzi,
Divination, Politics, and Ancient Near Eastern Empires,
33."},"citationItems":[{"id":230,"uris":["http://zotero.org/users/3363457/items/297CE3A4"],"uri":["http://zotero.org/users/3363457/items/297CE3A4"],"itemData":{"id":230,"type":"book","title":"Divination,
Politics, and Ancient Near Eastern
Empires","collection-title":"Society of Biblical Literature
ancient Near East monographs","collection-number":"Volume
7","publisher":"Society of Biblical
Literature","publisher-place":"Atlanta","number-of-pages":"209","source":"Library
of Congress
ISBN","event-place":"Atlanta","ISBN":"978-1-58983-996-0","call-number":"BL613
.D59
2014","editor":[{"family":"Lenzi","given":"Alan"}],"issued":{"date-parts":[["2014"]]}},"locator":"33"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Lenzi, <i>Divination, Politics,
and Ancient Near Eastern Empires</i>, 33.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn51">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref51" name="_ftn51" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[51]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Ih7bH5Pk","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Reading the Hebrew Bible after the Shoah: Engaging Holocaust
Theology}, 188: Professor Sweeney notes that the Wisdom is based on
\\uc0\\u8220{}empirical observation and rational evaluation of the
world\\uc0\\u8221{}. He argues that Wisdom literature is but should not be
dismissed or neglected in biblical theology, and emphasizes both its roots in
the ancient literary world as well as its function \\uc0\\u8220{}alongside
portrayals of revelation by divine
word\\uc0\\u8221{}.}","plainCitation":"Sweeney, Reading the
Hebrew Bible after the Shoah: Engaging Holocaust Theology, 188: Professor
Sweeney notes that the Wisdom is based on “empirical observation and rational
evaluation of the world”. He argues that Wisdom literature is but should not be
dismissed or neglected in biblical theology, and emphasizes both its roots in
the ancient literary world as well as its function “alongside portrayals of
revelation by divine
word”."},"citationItems":[{"id":206,"uris":["http://zotero.org/users/3363457/items/92D72TPF"],"uri":["http://zotero.org/users/3363457/items/92D72TPF"],"itemData":{"id":206,"type":"book","title":"Reading
the Hebrew Bible after the Shoah: Engaging Holocaust
Theology","publisher":"Fortress Press","publisher-place":"Minneapolis","number-of-pages":"287","event-place":"Minneapolis","abstract":"Reviewed
by Joel Kaminsky, Journal of
Religon","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2008"]]}},"locator":"188:
Professor Sweeney notes that the Wisdom is based on \"empirical
observation and rational evaluation of the world\". He argues that Wisdom
literature is but should not be dismissed or neglected in biblical theology,
and emphasizes both its roots in the ancient literary world as well as its
function \"alongside portrayals of revelation by divine word\".
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Reading the Hebrew Bible
after the Shoah: Engaging Holocaust Theology</i>, 188: Professor Sweeney notes
that the Wisdom is based on “empirical observation and rational evaluation of
the world”. He argues that Wisdom literature is but should not be dismissed or
neglected in biblical theology, and emphasizes both its roots in the ancient
literary world as well as its function “alongside portrayals of revelation by
divine word”.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn52">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref52" name="_ftn52" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[52]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"y9DOLvcp","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}Wisdom Literature}, 84. Perdue discusses factors which point to
the location and period of composition as post-Exilic, while noting that we
have \\uc0\\u8220{}no direct evidence\\uc0\\u8221{} of either the author, date,
or location.}","plainCitation":"Perdue, Wisdom Literature,
84. Perdue discusses factors which point to the location and period of
composition as post-Exilic, while noting that we have “no direct evidence” of
either the author, date, or
location."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox
Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress
ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC:
ocm87786042","shortTitle":"Wisdom
literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"84.
Perdue discusses factors which point to the location and period of composition
as post-Exilic, while noting that we have \"no direct evidence\" of
either the author, date, or location.
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>Wisdom Literature</i>, 84.
Perdue discusses factors which point to the location and period of composition
as post-Exilic, while noting that we have “no direct evidence” of either the
author, date, or location.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn53">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref53" name="_ftn53" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[53]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"nAqecoVo","properties":{"formattedCitation":"Ibid.,
78.","plainCitation":"Ibid.,
78."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox
Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress
ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC:
ocm87786042","shortTitle":"Wisdom
literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"78"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 78.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn54">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref54" name="_ftn54" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[54]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"FKkFhpck","properties":{"formattedCitation":"Ibid.,
85.","plainCitation":"Ibid., 85."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC:
ocm87786042","shortTitle":"Wisdom literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"85"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 85.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
Wisdom traditions and influence on Book of Job. Words associated with “Wisdom”
often refer to occupations and skills; few to theophany. Wise persons rarely claim
divinity (or give credit to the gods they prefer having for themselves). Perdue
mentions none. The close connection is between wisdom and cult, not deity. <o:p></o:p></div>
</div>
<div id="ftn55">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref55" name="_ftn55" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[55]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"pPxzkHDx","properties":{"formattedCitation":"{\\rtf
Ibid., 91\\uc0\\u8211{}92; Job 4:12\\uc0\\u8211{}21 revelation; cf. 15:14;
25:2\\uc0\\u8211{}6; 26:4; even Elihu expresses similar views, 32:8, 18; 33:14
and 36:7\\uc0\\u8211{}12.<span style='mso-spacerun:yes'> </span>Perdue
suggests that with the \\uc0\\u8220{}very untraditional\\uc0\\u8221{}
appearance of G\\uc0\\u8211{}d in the whirlwind, moves mantic wisdom from the
fringes to the center of the cultic practic, \\uc0\\u8220{}paving the way for
the association of seers and sages in the figure of Enoch.\\uc0\\u8221{}<span
style='mso-spacerun:yes'> </span>It is the burden of this paper to inquire
into the possible relationship of the Hymn to the praxis of Seers, those who
divine the future.}","plainCitation":"Ibid., 91–92; Job
4:12–21 revelation; cf. 15:14; 25:2–6; 26:4; even Elihu expresses similar views,
32:8, 18; 33:14 and 36:7–12.<span style='mso-spacerun:yes'> </span>Perdue
suggests that with the “very untraditional” appearance of G–d in the whirlwind,
moves mantic wisdom from the fringes to the center of the cultic practic,
“paving the way for the association of seers and sages in the figure of
Enoch.”<span style='mso-spacerun:yes'> </span>It is the burden of this paper
to inquire into the possible relationship of the Hymn to the praxis of Seers,
those who divine the
future."},"citationItems":[{"id":212,"uris":["http://zotero.org/users/3363457/items/GGEAKHVI"],"uri":["http://zotero.org/users/3363457/items/GGEAKHVI"],"itemData":{"id":212,"type":"book","title":"Wisdom
Literature: a theological history","publisher":"Westminster
John Knox Press","publisher-place":"Louisville","number-of-pages":"415","edition":"1st
ed","source":"Library of Congress
ISBN","event-place":"Louisville","ISBN":"978-0-664-22919-1","call-number":"BS1455
.P424 2007","note":"OCLC:
ocm87786042","shortTitle":"Wisdom literature","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2007"]]}},"locator":"91-92;
Job 4:12-21 revelation; cf. 15:14; 25:2-6; 26:4; even Elihu expresses similar
views, 32:8, 18; 33:14 and 36:7-12.<span style='mso-spacerun:yes'>
</span>Perdue suggests that with the \"very untraditional\"
appearance of G-d in the whirlwind, moves mantic wisdom from the fringes to the
center of the cultic practic, \"paving the way for the association of
seers and sages in the figure of Enoch.\"<span style='mso-spacerun:yes'>
</span>It is the burden of this paper to inquire into the possible relationship
of the Hymn to the praxis of Seers, those who divine the
future."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 91–92 "Mantic Wisdom"; Job 4:12–21
revelation; cf. 15:14; 25:2–6; 26:4; even Elihu expresses similar views, 32:8,
18; 33:14 and 36:7–12. Perdue suggests
that with the “very untraditional” appearance of G–d in the whirlwind, moves
mantic wisdom from the fringes to the center of the cultic practice, “paving
the way for the association of seers and sages in the figure of Enoch.” It is the burden of this paper to inquire
into the possible relationship of the Hymn to the praxis of Seers, those who
divine the future.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn56">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref56" name="_ftn56" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[56]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Hl6HeJWQ","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Reading the Hebrew Bible after the Shoah: Engaging Holocaust
Theology}, 12.}","plainCitation":"Sweeney, Reading the
Hebrew Bible after the Shoah: Engaging Holocaust Theology,
12."},"citationItems":[{"id":206,"uris":["http://zotero.org/users/3363457/items/92D72TPF"],"uri":["http://zotero.org/users/3363457/items/92D72TPF"],"itemData":{"id":206,"type":"book","title":"Reading
the Hebrew Bible after the Shoah: Engaging Holocaust
Theology","publisher":"Fortress Press","publisher-place":"Minneapolis","number-of-pages":"287","event-place":"Minneapolis","abstract":"Reviewed
by Joel Kaminsky, Journal of
Religon","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2008"]]}},"locator":"12"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Reading the Hebrew Bible
after the Shoah: Engaging Holocaust Theology</i>, 12.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn57">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref57" name="_ftn57" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[57]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"8ncfs0Km","properties":{"formattedCitation":"Ibid.,
13.","plainCitation":"Ibid., 13."},"citationItems":[{"id":206,"uris":["http://zotero.org/users/3363457/items/92D72TPF"],"uri":["http://zotero.org/users/3363457/items/92D72TPF"],"itemData":{"id":206,"type":"book","title":"Reading
the Hebrew Bible after the Shoah: Engaging Holocaust
Theology","publisher":"Fortress Press","publisher-place":"Minneapolis","number-of-pages":"287","event-place":"Minneapolis","abstract":"Reviewed
by Joel Kaminsky, Journal of
Religon","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2008"]]}},"locator":"13"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 13.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn58">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref58" name="_ftn58" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[58]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"RVCzFpti","properties":{"formattedCitation":"{\\rtf
Aeschylus, \\uc0\\u8220{}Prometheus Bound,\\uc0\\u8221{} 183\\uc0\\u8211{}84.}","plainCitation":"Aeschylus,
“Prometheus Bound,”
183–84."},"citationItems":[{"id":154,"uris":["http://zotero.org/users/3363457/items/UZBJAE2U"],"uri":["http://zotero.org/users/3363457/items/UZBJAE2U"],"itemData":{"id":154,"type":"chapter","title":"Prometheus
Bound","container-title":"Nine Greek Dramas; by Aeschylus,
Sophocles, Euripides, and Aristophanes","publisher":"P F
Collier & Son Company","publisher-place":"New York,
NY","page":"166-206","volume":"8","event-place":"New
York, NY","author":[{"family":"Aeschylus","given":""}],"translator":[{"family":"Plumptre","given":"E.H."}],"editor":[{"family":"Eliot","given":"Charles
W."}],"issued":{"date-parts":[["1909"]]}},"locator":"183-184"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Aeschylus, <i>“Prometheus Bound</i>,” 183–84.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn59">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref59" name="_ftn59" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[59]</span></span><!--[endif]--></span></a>
Here, the translator, E.H. Plumptre, provides a <b>footnote 34</b> we quote in its entirety:<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText" style="margin-left: 1.0in;">
“Here we can recognize [in
Aeschylus] the knowledge of one who had studied in the schools of <b>Pythagoras</b>, or had at any rate picked
up their terminology. A more immediate connexion may perhaps be traced with the
influence of<b> Epimenides</b>, who was
said to have spent many years in searching out the <b>healing </b>virtues of plants, and to have written books about them.”<o:p></o:p></div>
<div class="MsoFootnoteText" style="margin-left: 1.0in;">
<br /></div>
<div class="MsoFootnoteText">
Epimenides is another “Biblical” connection with
Hellenes, and with <b>Wisdom </b>connected
with <b>Divination</b>. Epimenides was a semi-mythical <u>seer</u>
said by Plutarch to be a founder of Orphism and the author of poems and rituals
which assisted Solon in his reform of the Athenian state. Plutarch, <i>Life
of Solon</i>, 12; Aristotle, <i>Constitution
of Athens,</i> 1. Epimenides appears twice in the New Testament. Acts 17:28;
Titus 1:12. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText">
Clement of Alexandria counted Epimenides among the wisest philosophers, and adopted
the <i>Orphic</i> theogony, placing the “Son
of Zeus”/ Ieusus as the Christo redeemer. <i>Stromata</i>,
i.14.<!--[if supportFields]><span style='mso-element:field-begin'></span> ADDIN
ZOTERO_ITEM CSL_CITATION
{"citationID":"ZXyQWcnw","properties":{"formattedCitation":"{\\rtf
Lempri\\uc0\\u232{}re, {\\i{}Lempriere\\uc0\\u8217{}s Classical Dictionary},
\\uc0\\u8220{}Epimenides\\uc0\\u8221{}
253.}","plainCitation":"Lemprière, Lempriere’s Classical
Dictionary, “Epimenides”
253."},"citationItems":[{"id":229,"uris":["http://zotero.org/users/3363457/items/T6WTCKKB"],"uri":["http://zotero.org/users/3363457/items/T6WTCKKB"],"itemData":{"id":229,"type":"book","title":"Lempriere's
Classical Dictionary","publisher":"Bracken
Books","publisher-place":"London","source":"Open
WorldCat","event-place":"London","ISBN":"978-0-946495-12-2","note":"OCLC:
11641629","language":"English","author":[{"family":"Lemprière","given":"John"}],"issued":{"date-parts":[["1984"]]}},"locator":"\"Epimenides\"
253"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Lemprière, <i>Lempriere’s Classical
Dictionary</i>, “Epimenides” 253.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn60">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref60" name="_ftn60" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[60]</span></span><!--[endif]--></span></a>
Here, the translator, E.H. Plumptre, provides a <b>footnote 35</b> we quote in its entirety:<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
<div class="MsoFootnoteText" style="margin-left: 1.0in;">
“The lines that follow form
almost a manual of the art of divination as then practiced. The “ominous
sounds” include chance words, strange cries, any unexpected utterance that
connected itself with men’s fears for the future. The flights of birds were
watched by the diviner as he faced the north, and so the region on the right
hand was that of the sunrise, light, blessedness; on the left there were
darkness and gloom and death.”<o:p></o:p></div>
<div class="MsoFootnoteText" style="margin-left: 1.0in;">
<br /></div>
</div>
<div id="ftn61">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref61" name="_ftn61" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[61]</span></span><!--[endif]--></span></a>
Maimonides, <a href="https://en.wiki2.org/wiki/The_Guide_for_the_Perplexed" title="The Guide for the Perplexed">The Guide for the Perplexed</a>, outlines
twelve modes of prophecy relied upon in Ancient Israel. Ten are dreams or
visions: Source: https://en.wiki2.org/wiki/Prophecy#cite_note-24<o:p></o:p></div>
<div class="MsoFootnoteText">
The Tanak contains prophecies from various <a href="https://en.wiki2.org/wiki/Prophets_in_Judaism" title="Prophets in Judaism">Hebrew
prophets</a> (55 in total) who practiced forms of Divination.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn62">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref62" name="_ftn62" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[62]</span></span><!--[endif]--></span></a> Ezekiel notes hepatoscopic examination in the
court of Babylon. Ezekiel 21:21: "For the king of Babylon stands at the
parting of the way, at the head of the two ways, to use divination; he <a href="https://en.wikipedia.org/wiki/Belomancy" title="Belomancy">shakes the
arrows</a>, he consults the household idols, he <i>looks at the liver</i>."<a href="https://en.wikipedia.org/wiki/Haruspex#cite_note-2"><sup>[2]</sup></a><o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn63">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref63" name="_ftn63" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[63]</span></span><!--[endif]--></span></a>
Chine - cut (meat) across or along the backbone. A widespread form of
divination called haruspicy (haruspicina) involved reading the entrails (exta),
hence also extispicy (extispicium) of sacrificed -- “burnt limbs”-- animals. <o:p></o:p></div>
</div>
<div id="ftn64">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref64" name="_ftn64" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[64]</span></span><!--[endif]--></span></a>
Finding metal ore is the threshhold illustration in Book of Job 28.<o:p></o:p></div>
</div>
<div id="ftn65">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref65" name="_ftn65" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[65]</span></span><!--[endif]--></span></a>
Belief in the power of Words has characterized and hag-ridden Religion. The
translator uses the word “babble” to characterize idle words, which itself
derives from the Biblical “Tower of Babel” story. Genesis 11:1-9. <o:p></o:p></div>
</div>
<div id="ftn66">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref66" name="_ftn66" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[66]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"xKGccv8X","properties":{"formattedCitation":"{\\rtf
Mitchell, {\\i{}The Book of Job}, ix.}","plainCitation":"Mitchell,
The Book of Job,
ix."},"citationItems":[{"id":5,"uris":["http://zotero.org/users/3363457/items/7X42PAEB"],"uri":["http://zotero.org/users/3363457/items/7X42PAEB"],"itemData":{"id":5,"type":"book","title":"The
Book of Job","publisher":"North Point
Press","publisher-place":"San
Francisco","number-of-pages":"129","edition":"Rev.
ed","source":"Library of Congress
ISBN","event-place":"San
Francisco","ISBN":"978-0-86547-270-9","call-number":"BS1413
.M58
1987","editor":[{"family":"Mitchell","given":"Stephen"}],"issued":{"date-parts":[["1987"]]}},"locator":"ix"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Mitchell, <i>The Book of Job</i>,
ix.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn67">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref67" name="_ftn67" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[67]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"fLorEXVx","properties":{"formattedCitation":"{\\rtf
Kramer, {\\i{}History Begins at Sumer}, 284\\uc0\\u8211{}88.}","plainCitation":"Kramer,
History Begins at Sumer,
284–88."},"citationItems":[{"id":219,"uris":["http://zotero.org/users/3363457/items/KXED2AFP"],"uri":["http://zotero.org/users/3363457/items/KXED2AFP"],"itemData":{"id":219,"type":"book","title":"History
begins at Sumer: thirty-nine firsts in man's recorded
history","publisher":"University of Pennsylvania
Press","publisher-place":"Philadelphia","number-of-pages":"388","edition":"3rd
rev. ed","source":"Library of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-8122-7812-5","call-number":"DS72
.K7 1981","shortTitle":"History begins at Sumer","author":[{"family":"Kramer","given":"Samuel
Noah"}],"issued":{"date-parts":[["1981"]]}},"locator":"284-288"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Kramer, <i>History Begins at Sumer</i>,
284–88.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn68">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref68" name="_ftn68" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[68]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"tDXsGNqc","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 352\\uc0\\u8211{}357,
without noting the efforts to provide a date for the
tablet.}","plainCitation":"Pritchard and Fleming, The
Ancient Near East, 352–357, without noting the efforts to provide a date for
the
tablet."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"352-357,
without noting the efforts to provide a date for the
tablet"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The
Ancient Near East</i>, 352–357, without noting the efforts to provide a date
for the tablet.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
Compare, <!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"zBCtu4C0","properties":{"formattedCitation":"{\\rtf
Kramer, {\\i{}History Begins at Sumer}, 284\\uc0\\u8211{}288, noting the dates
for Shulgi, founder of 3rd Dynasty of Ur, whose rule brought in a Golden Age of
wisdom, of which he boasted: \\uc0\\u8220{}I am accomplished in wisdom.\\uc0\\u8221{}}","plainCitation":"Kramer,
History Begins at Sumer, 284–288, noting the dates for Shulgi, founder of 3rd
Dynasty of Ur, whose rule brought in a Golden Age of wisdom, of which he
boasted: “I am accomplished in wisdom.”"},"citationItems":[{"id":219,"uris":["http://zotero.org/users/3363457/items/KXED2AFP"],"uri":["http://zotero.org/users/3363457/items/KXED2AFP"],"itemData":{"id":219,"type":"book","title":"History
begins at Sumer: thirty-nine firsts in man's recorded
history","publisher":"University of Pennsylvania
Press","publisher-place":"Philadelphia","number-of-pages":"388","edition":"3rd
rev. ed","source":"Library of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-8122-7812-5","call-number":"DS72
.K7 1981","shortTitle":"History begins at
Sumer","author":[{"family":"Kramer","given":"Samuel
Noah"}],"issued":{"date-parts":[["1981"]]}},"locator":"284-288,
noting the dates for Shulgi, founder of 3rd Dynasty of Ur, whose rule brought
in a Golden Age of wisdom, of which he boasted: \"I am accomplished in
wisdom.\"
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Kramer, <i>History Begins at Sumer</i>,
284–288, noting Shulgi, founder of 3rd Dynasty of Ur, whose rule brought in a
Golden Age of wisdom, of which he boasted: “I am accomplished in wisdom.”<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> <a href="http://www.ancient.eu/Shulgi_of_Ur/">Shulgi
of Ur</a> (2029-1982 BCE) is considered the greatest king of the <a href="http://www.ancient.eu/ur/">Ur</a> III Period in <a href="http://www.ancient.eu/Mesopotamia/">Mesopotamia</a> (2047-1750 BCE).<o:p></o:p></div>
</div>
<div id="ftn69">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref69" name="_ftn69" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[69]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"uHSIIRIL","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 942, \\uc0\\u8220{}Sumer\\uc0\\u8221{}
entry.}","plainCitation":"“Dictionary of the Bible,” 942,
“Sumer”
entry."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"942,
\"Sumer\" entry."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 942,
“Sumer” entry.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn70">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref70" name="_ftn70" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[70]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"hgaq9vkl","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 365\\uc0\\u8211{}374,
\\uc0\\u8220{}I will Praise the Lord of Wisdom,\\uc0\\u8221{} Ludlul Bel
Nemeqi, is a lament including Jobian physical afflictions, concerns of
abandonment, and questions about finding wisdom.}","plainCitation":"Pritchard
and Fleming, The Ancient Near East, 365–374, “I will Praise the Lord of
Wisdom,” Ludlul Bel Nemeqi, is a lament including Jobian physical afflictions,
concerns of abandonment, and questions about finding wisdom."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"365-374,
\"I will Praise the Lord of Wisdom\", Ludlul Bel Nemeqi, is a lament
including Jobian physical afflictions, concerns of abandonment, and questions
about finding wisdom."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The
Ancient Near East</i>, 365–374, “I will Praise the Lord of Wisdom,” Ludlul Bel
Nemeqi, is a hymnic lament including Jobian physical afflictions, concerns of
abandonment, and questions about finding wisdom.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn71">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref71" name="_ftn71" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[71]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"WSIQYoQl","properties":{"formattedCitation":"{\\rtf
Ibid., 379\\uc0\\u8211{}83, NaN, 382.}","plainCitation":"Ibid.,
379–83, NaN,
382."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and pictures.","publisher":"Princeton
University Press","publisher-place":"Princeton, N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"379-383,
\"The Words of Ahiquar\" touching upon Wisdom at 380,
382"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 379–383, 382.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn72">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref72" name="_ftn72" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[72]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"idyRY0ok","properties":{"formattedCitation":"{\\rtf
Kramer, {\\i{}History Begins at Sumer}, 117. Noting \"The Sumerian
proverbs were comiled and written down more than thirty-five hundred years ago
and many had no doubt been repeated by word of mouth for centuries before they
were put in written form.\" In reviewing the selection, many of which are
examples of wisdom, and even dialectics, none depict a search or techniques for
finding \\uc0\\u8220{}Wisdom\\uc0\\u8221{} as
a.}","plainCitation":"Kramer, History Begins at Sumer, 117.
Noting \"The Sumerian proverbs were comiled and written down more than
thirty-five hundred years ago and many had no doubt been repeated by word of
mouth for centuries before they were put in written form.\" In reviewing
the selection, many of which are examples of wisdom, and even dialectics, none
depict a search or techniques for finding “Wisdom” as
a."},"citationItems":[{"id":219,"uris":["http://zotero.org/users/3363457/items/KXED2AFP"],"uri":["http://zotero.org/users/3363457/items/KXED2AFP"],"itemData":{"id":219,"type":"book","title":"History
begins at Sumer: thirty-nine firsts in man's recorded
history","publisher":"University of Pennsylvania
Press","publisher-place":"Philadelphia","number-of-pages":"388","edition":"3rd
rev. ed","source":"Library of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-8122-7812-5","call-number":"DS72
.K7 1981","shortTitle":"History begins at
Sumer","author":[{"family":"Kramer","given":"Samuel
Noah"}],"issued":{"date-parts":[["1981"]]}},"locator":"117.
Noting \"The Sumerian proverbs were comiled and written down more than
thirty-five hundred years ago and many had no doubt been repeated by word of
mouth for centuries before they were put in written form.\" In reviewing
the selection, many of which are examples of wisdom, and even dialectics, none
depict a search or techniques for finding \"Wisdom\" as a
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Kramer, <i>History Begins at Sumer</i>,
117. Noting "The Sumerian proverbs were compiled and written down more
than thirty-five hundred years ago and many had no doubt been repeated by word
of mouth for centuries before they were put in written form." In reviewing
the selection, many of which are examples of wisdom, and even dialectics, none
depict a search or techniques for finding “Wisdom” as a hypostasis such as we
find in Job and Aristotle.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn73">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref73" name="_ftn73" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[73]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"hYxCuN3P","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 208.
\\uc0\\u8220{}Dating the Book of Job is extraordinarily
troublesome.\\uc0\\u8221{}}","plainCitation":"Berquist,
Judaism in Persia’s Shadow, 208. “Dating the Book of Job is extraordinarily
troublesome.”"},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"208.
\"Dating the Book of Job is extraordinarily
troublesome.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in
Persia’s Shadow</i>, 208. “Dating the Book of Job is extraordinarily
troublesome.”<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn74">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref74" name="_ftn74" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[74]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"bVMzq9li","properties":{"formattedCitation":"{\\rtf
Mitchell, {\\i{}The Book of Job}, 95, providing a \\uc0\\u8220{}Note on the
Text\\uc0\\u8221{}. Also explains examples of translation issues, on top of his
excellent one.}","plainCitation":"Mitchell, The Book of
Job, 95, providing a “Note on the Text”. Also explains examples of translation
issues, on top of his excellent one."},"citationItems":[{"id":5,"uris":["http://zotero.org/users/3363457/items/7X42PAEB"],"uri":["http://zotero.org/users/3363457/items/7X42PAEB"],"itemData":{"id":5,"type":"book","title":"The
Book of Job","publisher":"North Point
Press","publisher-place":"San
Francisco","number-of-pages":"129","edition":"Rev.
ed","source":"Library of Congress
ISBN","event-place":"San
Francisco","ISBN":"978-0-86547-270-9","call-number":"BS1413
.M58 1987","editor":[{"family":"Mitchell","given":"Stephen"}],"issued":{"date-parts":[["1987"]]}},"locator":"95,
providing a \"Note on the Text\". Also explains examples of
translation issues, on top of his excellent
one."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Mitchell, <i>The Book of Job</i>, 95,
providing a “Note on the Text”. Also explains examples of translation issues,
on top of his excellent one.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn75">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref75" name="_ftn75" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[75]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"3CNQIAf3","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 142. Discusses transliteration
of Hebrew and Arabic consonants, notes on translation issues, and an
archeological and philological note which shows the text goes back at least to
sixth century BCE based on the linguistic and wine-jar stopper technology
surrounding wine in Palestine. 142, citing Job passage-- Elihu complains
\"Behold my belly is like wine that has no vent, Like jars of new wine it
is ready to burst.\"
142.}","plainCitation":"“Dictionary of the Bible,” 142.
Discusses transliteration of Hebrew and Arabic consonants, notes on translation
issues, and an archeological and philological note which shows the text goes
back at least to sixth century BCE based on the linguistic and wine-jar stopper
technology surrounding wine in Palestine. 142, citing Job passage-- Elihu
complains \"Behold my belly is like wine that has no vent, Like jars of
new wine it is ready to burst.\"
142."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk
library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the
Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"142.
Discusses transliteration of Hebrew and Arabic consonants, notes on translation
issues, and an archeological and philological note which shows the text goes back
at least to sixth century BCE based on the linguistic and wine-jar stopper
technology surrounding wine in Palestine. 142, citing Job passage -- Elihu
complains \"Behold my belly is like wine that has no vent, Like jars of
new wine it is ready to burst.\" 142."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 142. Discusses
transliteration of Hebrew and Arabic consonants, notes on translation issues,
and an archeological and philological note which shows the text goes back at least
to sixth century BCE based on the linguistic and wine-jar stopper technology
surrounding wine in Palestine. 142, citing Job passage-- Elihu complains
"Behold my belly is like wine that has no vent, Like jars of new wine it
is ready to burst." 142.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn76">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref76" name="_ftn76" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[76]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"AEC4IAVZ","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}.}","plainCitation":"Gray, The
Book of
Job."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn77">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref77" name="_ftn77" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[77]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"7P8n6crp","properties":{"formattedCitation":"Ibid.,
35.","plainCitation":"Ibid., 35."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"35"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 35.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn78">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref78" name="_ftn78" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[78]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"DAgGnrr5","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Reading the Hebrew Bible after the Shoah: Engaging Holocaust
Theology}, 195\\uc0\\u8211{}196; Professor Sweeney also places the Book in its
final form as a composition of the mid\\uc0\\u8211{}sixth to
mid\\uc0\\u8211{}fourth century BCE to coincide with the Exile prior to the
Macedonian Alexander\\uc0\\u8217{}s
conquest.}","plainCitation":"Sweeney, Reading the Hebrew
Bible after the Shoah: Engaging Holocaust Theology, 195–196; Professor Sweeney
also places the Book in its final form as a composition of the mid–sixth to
mid–fourth century BCE to coincide with the Exile prior to the Macedonian
Alexander’s
conquest."},"citationItems":[{"id":206,"uris":["http://zotero.org/users/3363457/items/92D72TPF"],"uri":["http://zotero.org/users/3363457/items/92D72TPF"],"itemData":{"id":206,"type":"book","title":"Reading
the Hebrew Bible after the Shoah: Engaging Holocaust Theology","publisher":"Fortress
Press","publisher-place":"Minneapolis","number-of-pages":"287","event-place":"Minneapolis","abstract":"Reviewed
by Joel Kaminsky, Journal of
Religon","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2008"]]}},"locator":"195-196;
Professor Sweeney also places the Book in its final form as a composition of
the mid-sixth to mid-fourth century BCE to coincide with the Exile prior to the
Macedonian Alexander's
conquest."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Reading the Hebrew Bible
after the Shoah: Engaging Holocaust Theology</i>, 195–196; Professor Sweeney
also places the Book in its final form as a composition of the mid–sixth to
mid–fourth century BCE to coincide with the Exile prior to the Macedonian
Alexander’s conquest.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn79">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref79" name="_ftn79" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[79]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"GPUEExbz","properties":{"formattedCitation":"{\\rtf
Sweeney, \\uc0\\u8220{}Form Criticism,\\uc0\\u8221{} 59.}","plainCitation":"Sweeney,
“Form Criticism,”
59."},"citationItems":[{"id":240,"uris":["http://zotero.org/users/3363457/items/54XB434W"],"uri":["http://zotero.org/users/3363457/items/54XB434W"],"itemData":{"id":240,"type":"chapter","title":"Form
Criticism","container-title":"To each his Own
Meaning","publisher":"Westminster John Knox
Press","publisher-place":"London","page":"58-89","event-place":"London","ISBN":"0-664-25784-4","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["1999"]]}},"locator":"59"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, “Form Criticism,” 59.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn80">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref80" name="_ftn80" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[80]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"wkSNjW78","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 164.}","plainCitation":"Berquist,
Judaism in Persia’s Shadow,
164."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"164"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
164.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn81">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref81" name="_ftn81" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[81]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"iOimt5jj","properties":{"formattedCitation":"{\\rtf
Kramer, {\\i{}History Begins at Sumer}, 111\\uc0\\u8211{}115, citing Sumerian
poetry drawn from six clay tablets, 5000 years ago. He suffers, and laments
having no recourse but to glorify a silent god. No theophany, divination,
prophesy, or issue of \\uc0\\u8220{}wisdom\\uc0\\u8221{} in our pericope is
raised.}","plainCitation":"Kramer, History Begins at Sumer,
111–115, citing Sumerian poetry drawn from six clay tablets, 5000 years ago. He
suffers, and laments having no recourse but to glorify a silent god. No
theophany, divination, prophesy, or issue of “wisdom” in our pericope is
raised."},"citationItems":[{"id":219,"uris":["http://zotero.org/users/3363457/items/KXED2AFP"],"uri":["http://zotero.org/users/3363457/items/KXED2AFP"],"itemData":{"id":219,"type":"book","title":"History
begins at Sumer: thirty-nine firsts in man's recorded
history","publisher":"University of Pennsylvania
Press","publisher-place":"Philadelphia","number-of-pages":"388","edition":"3rd
rev. ed","source":"Library of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-8122-7812-5","call-number":"DS72
.K7 1981","shortTitle":"History begins at
Sumer","author":[{"family":"Kramer","given":"Samuel
Noah"}],"issued":{"date-parts":[["1981"]]}},"locator":"111-115,
citing Sumerian poetry drawn from six clay tablets, 5000 years ago. He suffers,
and laments having no recourse but to glorify a silent god. No theophany,
divination, prophesy, or issue of \"wisdom\" in our pericope is
raised."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Kramer, <i>History Begins at Sumer</i>,
111–115, citing Sumerian poetry drawn from six clay tablets, 5000 years ago. He
suffers, and laments having no recourse but to glorify a silent god. No
theophany, divination, prophesy, or issue of “wisdom” in our pericope is
raised.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn82">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref82" name="_ftn82" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[82]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NyUgOOjh","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow},
164.}","plainCitation":"Berquist, Judaism in Persia’s
Shadow,
164."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"164"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
164; 206, 207-213.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn83">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref83" name="_ftn83" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[83]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"jpEslye1","properties":{"formattedCitation":"{\\rtf
Ibid., 2016. Professor Berquist provides a detailed examination of the Yehud
conditions and includes the Book as \\uc0\\u8220{}Dissent
literature,\\uc0\\u8221{} without examination of the Chapter 28 inclusio
specifically.}","plainCitation":"Ibid., 2016. Professor
Berquist provides a detailed examination of the Yehud conditions and includes
the Book as “Dissent literature,” without examination of the Chapter 28
inclusio
specifically."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"2016.
Professor Berquist provides a detailed examination of the Yehud conditions and
includes the Book as \"Dissent literature\", without examination of
the Chapter 28 inclusio
specifically."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 2016. Professor Berquist provides
a detailed examination of the Yehud conditions and includes the Book as
“Dissent literature,” without examination of the Chapter 28 inclusio
specifically.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn84">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref84" name="_ftn84" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[84]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"qxiwJcS3","properties":{"formattedCitation":"{\\rtf
Phillips, {\\i{}Four Prophets; Amos, Hosea, First Isaiah, Micah}, xxiii, citing
750-650 BCE, what Karl Jaspers calls an \\uc0\\u8220{}axle period\\uc0\\u8221{}
of human history, detected from Cornwall to
China.}","plainCitation":"Phillips, Four Prophets; Amos,
Hosea, First Isaiah, Micah, xxiii, citing 750-650 BCE, what Karl Jaspers calls
an “axle period” of human history, detected from Cornwall to
China."},"citationItems":[{"id":142,"uris":["http://zotero.org/users/3363457/items/GWCNDCM6"],"uri":["http://zotero.org/users/3363457/items/GWCNDCM6"],"itemData":{"id":142,"type":"book","title":"Four
Prophets; Amos, Hosea, First Isaiah,
Micah","publisher":"MacMillan and
Company","publisher-place":"New York,
NY","event-place":"New York,
NY","author":[{"family":"Phillips","given":"J.
B."}],"issued":{"date-parts":[["1963"]]}},"locator":"xxiii,
citing 750-650 BCE, what Karl Jaspers calls an \"axle period\" of
human history, detected from Cornwall to
China."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Phillips, <i>Four Prophets; Amos, Hosea,
First Isaiah, Micah</i>, xxiii, citing 750-650 BCE, what Karl Jaspers calls an
“axle period” of human history, detected from Cornwall to China.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn85">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref85" name="_ftn85" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[85]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"m2tkOFQ5","properties":{"formattedCitation":"{\\rtf
DeWaal Malefijt, {\\i{}Religion and Culture}, 228\\uc0\\u8211{}242, chapter on
Religious Specialists.}","plainCitation":"DeWaal Malefijt,
Religion and Culture, 228–242, chapter on Religious
Specialists."},"citationItems":[{"id":167,"uris":["http://zotero.org/users/3363457/items/KEJNX6E4"],"uri":["http://zotero.org/users/3363457/items/KEJNX6E4"],"itemData":{"id":167,"type":"book","title":"Religion
and Culture: an introduction to anthropology of religion","publisher":"Macmillan","publisher-place":"London","number-of-pages":"407","edition":"Reissued","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"London","ISBN":"978-0-88133-483-8","note":"OCLC:
256814040","shortTitle":"Religion and
culture","language":"eng","author":[{"family":"DeWaal
Malefijt","given":"Annemarie"}],"issued":{"date-parts":[["1989"]]}},"locator":"
228-242, chapter on Religious
Specialists"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->DeWaal Malefijt, <i>Religion and Culture</i>,
228–242, chapter on Religious Specialists.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn86">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref86" name="_ftn86" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[86]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"KnFZA1J4","properties":{"formattedCitation":"{\\rtf
Scofield, D. D., {\\i{}The Holy Bible}, 674, Proverbs 4:5\\uc0\\u8211{}13
\"Get wisdom...Forsake her not...get understanding, Exalt her, and she
shall promote thee...She shall give to thine head an ornament of grace...Take
fast hold of instruction; let her not go: keep her; for she is thy
life\".}","plainCitation":"Scofield, D. D., The Holy
Bible, 674, Proverbs 4:5–13 \"Get wisdom...Forsake her not...get understanding,
Exalt her, and she shall promote thee...She shall give to thine head an
ornament of grace...Take fast hold of instruction; let her not go: keep her;
for she is thy
life\"."},"citationItems":[{"id":33,"uris":["http://zotero.org/users/3363457/items/N5BS7JUI"],"uri":["http://zotero.org/users/3363457/items/N5BS7JUI"],"itemData":{"id":33,"type":"book","title":"The
Holy Bible; containing the Old and New Testaments","collection-number":"Scofield
Facsimile Series No. 2.","publisher":"Oxford University Press","publisher-place":"New
York","edition":"New and
Improved","event-place":"New
York","abstract":"\"Authorized Version\", with a
new system of connected topical references to all the greater themes of
Scripture, with annotations, revised marginal renderings, summaries,
definitions, chronology, and index, to which are added, helps at hard places,
explanations of seeming discrepancies, and a new system of
paragraphs.","shortTitle":"The Holy
Bible","editor":[{"family":"Scofield, D.
D.","given":"Rev. C. I."}]},"locator":"674,
Proverbs 4:5-13 \"Get wisdom...Forsake her not...get understanding, Exalt
her, and she shall promote thee...She shall give to thine head an ornament of
grace...Take fast hold of instruction; let her not go: keep her; for she is thy
life\"."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Scofield, D. D., <i>The Holy
Bible</i>, 674, Proverbs 4:5–13 "Get wisdom...Forsake her not...get
understanding, Exalt her, and she shall promote thee...She shall give to thine
head an ornament of grace...Take fast hold of instruction; let her not go: keep
her; for she is thy life".<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn87">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref87" name="_ftn87" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[87]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"p62NEmC1","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 379\\uc0\\u8211{}380,
\\uc0\\u8220{}The Words of Ahiqar\\uc0\\u8221{}: \\uc0\\u8220{}Wisdom...To gods
also she is
dear\\uc0\\u8221{}.}","plainCitation":"Pritchard and
Fleming, The Ancient Near East, 379–380, “The Words of Ahiqar”: “Wisdom...To
gods also she is
dear”."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"379-380,
\"The Words of Ahiqar\": \"Wisdom...To gods also she is
dear\"."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The
Ancient Near East</i>, 379–380, “The Words of Ahiqar”: “Wisdom...To gods also
she is dear”.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn88">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref88" name="_ftn88" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[88]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Zshiqg0F","properties":{"formattedCitation":"{\\rtf
Camp, {\\i{}Wisdom and the Feminine in the Book of Proverbs}.}","plainCitation":"Camp,
Wisdom and the Feminine in the Book of
Proverbs."},"citationItems":[{"id":129,"uris":["http://zotero.org/users/3363457/items/3TDCD9HN"],"uri":["http://zotero.org/users/3363457/items/3TDCD9HN"],"itemData":{"id":129,"type":"book","title":"Wisdom
and the feminine in the Book of
Proverbs","collection-title":"Bible and literature series,
0260-4493 ; 11; Bible and literature series ; 0260-4493
11.","publisher":"Almond
Press,","publisher-place":"Decatur, GA
:","archive":"WorldCat.org","event-place":"Decatur,
GA
:","ISBN":"0907459420","language":"English","author":[{"family":"Camp","given":"Claudia
V."}],"issued":{"date-parts":[["1985"]]}}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Camp, <i>Wisdom and the
Feminine in the Book of Proverbs</i>.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn89">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref89" name="_ftn89" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[89]</span></span><!--[endif]--></span></a><i> </i><!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"e8yMT8Ek","properties":{"formattedCitation":"{\\rtf
{\\i{}Camp, Claudia V. \\uc0\\u8220{}Female Voice, Written Word: Women and
Authority in Hebrew Scripture.\\uc0\\u8221{} In Embodied Love: Sensuality and
Relationship as Feminist Values, Edited by Paula M. Cooey, Sharon A. Farmer,
and Mary Ellen Ross, 97\\uc0\\u8211{}113. San Francisco:
1987.}}","plainCitation":"Camp, Claudia V. “Female Voice,
Written Word: Women and Authority in Hebrew Scripture.” In Embodied Love:
Sensuality and Relationship as Feminist Values, Edited by Paula M. Cooey,
Sharon A. Farmer, and Mary Ellen Ross, 97–113. San Francisco:
1987."},"citationItems":[{"id":130,"uris":["http://zotero.org/users/3363457/items/ABE9SQJS"],"uri":["http://zotero.org/users/3363457/items/ABE9SQJS"],"itemData":{"id":130,"type":"book","title":"Camp,
Claudia V. “Female Voice, Written Word: Women and Authority in Hebrew
Scripture.” In Embodied Love: Sensuality and Relationship as Feminist Values,
edited by Paula M. Cooey, Sharon A. Farmer, and Mary Ellen Ross, 97–113. San
Francisco:
1987."}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Camp,
Claudia V. “Female Voice, Written Word: Women and Authority in Hebrew
Scripture.” In Embodied Love: Sensuality and Relationship as Feminist Values,
Edited by Paula M. Cooey, Sharon A. Farmer, and Mary Ellen Ross, 97–113. San
Francisco: 1987.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
Speaking of the role of Huldah in authenticating the discovery of Deuteronomy
in the rebuilt Temple by Hezekiah. <o:p></o:p></div>
</div>
<div id="ftn90">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref90" name="_ftn90" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[90]</span></span><!--[endif]--></span></a>
<i>Mit “nicht”, q</i>uoting the last line of
Goethe’s tragic play/poem, <i>Faust. </i>Faust alludes to Job 38, and sings of the
Feminine Wisdom of Proverbs 8. Faustus
ultimately displaces G-d.<o:p></o:p></div>
</div>
<div id="ftn91">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref91" name="_ftn91" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[91]</span></span><!--[endif]--></span></a>
Without a name or previous introduction, at Job 2:9, “his wife” speaks to him:
“Dost thou still retain thine integrity? Curse G-d and die.” Job, sitting in ashes, scraping his burning
skin with shards, reproves her for speaking, “‘Thou speakest as one of the
impious women speaketh”. She speaks no more. In the King James, Job tells her
she speaks as a “foolish woman”. The Holy Bible; containing the Old and New
Testaments in the King James Version, Nashville, TN (1950) 394b.<o:p></o:p></div>
</div>
<div id="ftn92">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref92" name="_ftn92" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[92]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NENwNGSs","properties":{"formattedCitation":"{\\rtf
Low, {\\i{}The Bible, Gender, and Reception History}, 3: Job\\uc0\\u8217{}s
wife exemplifies yet another biblical case of \\uc0\\u8220{}the disappearing
woman,\\uc0\\u8221{} especially when Job\\uc0\\u8217{}s children
\\uc0\\u8220{}were born to him\\uc0\\u8221{} (!:3,
42:13).}","plainCitation":"Low, The Bible, Gender, and
Reception History, 3: Job’s wife exemplifies yet another biblical case of “the
disappearing woman,” especially when Job’s children “were born to him” (!:3,
42:13)."},"citationItems":[{"id":97,"uris":["http://zotero.org/users/3363457/items/8MSNHH4B"],"uri":["http://zotero.org/users/3363457/items/8MSNHH4B"],"itemData":{"id":97,"type":"book","title":"The
Bible, gender, and reception history: the case of Job's
wife","collection-title":"Scriptural traces : critical
perspectives on the reception and influence of the
Bible","collection-number":"1","publisher":"Bloomsbury","publisher-place":"London
; New
York","number-of-pages":"228","source":"Library
of Congress ISBN","event-place":"London ; New
York","abstract":"\"The Bible, gender, and reception
history : the case of Job's wife investigates the fleeting appearance in the
Bible of Job's wife and its impact on the imaginations of readers throughout
history. It begins by presenting key interpretive gaps in the biblical text
concerning Job and his wife, explaining the way gender studies offers guiding
principles with which the author engages a reception history of their marriage.
After analyzing Job and his wife within medieval Christian theology of Eden,
the author identifies ways in which Job's wife visually aligns with medieval
images of Satan\"--","ISBN":"978-0-567-23921-1","call-number":"BS1415.52
.L69 2013","note":"OCLC:
ocn824657836","shortTitle":"The Bible, gender, and
reception
history","author":[{"family":"Low","given":"Katherine"}],"issued":{"date-parts":[["2013"]]}},"locator":"3:
Job's wife exemplifies yet another biblical case of \"the disappearing
woman,\" especially when Job's children \"were born to him\"
(!:3,
42:13)."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Low, <i>The Bible, Gender, and
Reception History</i>, 3: Job’s wife exemplifies yet another biblical case of
“the disappearing woman,” especially when Job’s children “were born to him”
(!:3, 42:13).<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn93">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref93" name="_ftn93" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[93]</span></span><!--[endif]--></span></a>
Proverbs 31:10 asks “10A woman of valour who can find? For her price is far
above rubies.” While Job asks “Who can find wisdom? “For the price of wisdom is
above rubies”, and subordinates [his wife] or omits women, only using them as
ornaments and legatic property, such as the “happy ending” having the “fairest
daughters”. Job 42:13: “He had also seven sons and three daughters.
14And he called the name of the first, a Jemimah; and the name of the second,
Keziah; and the name of the third, Keren-happuch. 15And in all the land were no
women found so fair as the daughters of Job; and their father gave them
inheritance among their brethren.”<o:p></o:p></div>
</div>
<div id="ftn94">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref94" name="_ftn94" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[94]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"9jaHoHa7","properties":{"formattedCitation":"{\\rtf
Hulme, {\\i{}Dialogue in Despair}, ambivalent attitude toward silent G-d, 65,
82-84; Deity unmoved 82-84.}","plainCitation":"Hulme,
Dialogue in Despair, ambivalent attitude toward silent G-d, 65, 82-84; Deity
unmoved 82-84."},"citationItems":[{"id":143,"uris":["http://zotero.org/users/3363457/items/2C3IXI9T"],"uri":["http://zotero.org/users/3363457/items/2C3IXI9T"],"itemData":{"id":143,"type":"book","title":"Dialogue
in Despair","publisher":"Abingdon
Press","publisher-place":"Nashville,
Tennesee","event-place":"Nashville, Tennesee","author":[{"family":"Hulme","given":"William
E."}],"issued":{"date-parts":[["1968"]]}},"locator":"ambivalent
attitude toward silent G-d, 65, 82-84; Deity unmoved
82-84"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Hulme, <i>Dialogue in Despair</i>,
ambivalent attitude toward silent G-d, 65, 82-84; Deity unmoved 82-84.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn95">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref95" name="_ftn95" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[95]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Dxd5SBIl","properties":{"formattedCitation":"{\\rtf
Roland, Murphy, {\\i{}Theology, Exegesis, and Proclamation},
18.}","plainCitation":"Roland, Murphy, Theology, Exegesis,
and Proclamation,
18."},"citationItems":[{"id":77,"uris":["http://zotero.org/users/3363457/items/4A85IUU5"],"uri":["http://zotero.org/users/3363457/items/4A85IUU5"],"itemData":{"id":77,"type":"book","title":"Theology,
Exegesis, and Proclamation","publisher":"Herder and
Herder","publisher-place":"New
York","event-place":"New
York","editor":[{"literal":"Roland,
Murphy"}]},"locator":"18"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Roland, Murphy, <i>Theology,
Exegesis, and Proclamation</i>, 18.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn96">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref96" name="_ftn96" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[96]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"bDRL0bv4","properties":{"formattedCitation":"{\\rtf
Phillips, {\\i{}Four Prophets; Amos, Hosea, First Isaiah, Micah},
xvii.}","plainCitation":"Phillips, Four Prophets; Amos,
Hosea, First Isaiah, Micah,
xvii."},"citationItems":[{"id":142,"uris":["http://zotero.org/users/3363457/items/GWCNDCM6"],"uri":["http://zotero.org/users/3363457/items/GWCNDCM6"],"itemData":{"id":142,"type":"book","title":"Four
Prophets; Amos, Hosea, First Isaiah,
Micah","publisher":"MacMillan and
Company","publisher-place":"New York, NY","event-place":"New
York,
NY","author":[{"family":"Phillips","given":"J.
B."}],"issued":{"date-parts":[["1963"]]}},"locator":"xvii"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Phillips, <i>Four Prophets;
Amos, Hosea, First Isaiah, Micah</i>, xvii.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn97">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref97" name="_ftn97" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[97]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"MqVoICxv","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 185; Semiotic theory,
however, may not have caught up with Maimonides\\uc0\\u8217{} theme of
Hiddenness in Guide to the Perplexed. Some commentators observe that a large
portion of \\uc0\\u8220{}communicatio\\uc0\\u8221{} is noise with very little
semantic content.}","plainCitation":"McKenzie and Haynes,
To Each Its Own Meaning, 185; Semiotic theory, however, may not have caught up
with Maimonides’ theme of Hiddenness in Guide to the Perplexed. Some
commentators observe that a large portion of “communicatio” is noise with very
little semantic
content."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction, Social-scientific,
Canonical, Rhetorical and Intertextuality, Structural, Narrative,
Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"185;
Semiotic theory, however, may not have caught up with Maimonides' theme of
Hiddenness in Guide to the Perplexed. Some commentators observe that a large
portion of \"communicatio\" is noise with very little semantic
content."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 185; Semiotic theory, however, may not have caught up with
Maimonides’apophatic theme of Hiddenness
in Guide to the Perplexed. And some commentators observe that a large portion
of “communication” is noise with very little semantic content.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn98">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref98" name="_ftn98" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[98]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"PYtEgtHQ","properties":{"formattedCitation":"Ibid.,
160.","plainCitation":"Ibid.,
160."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"160"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 160.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn99">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref99" name="_ftn99" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[99]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"1M0Ogbbc","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}.}","plainCitation":"McKenzie
and Haynes, To Each Its Own
Meaning."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
172. Discussed supra, Section 3(2).<o:p></o:p></div>
</div>
<div id="ftn100">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref100" name="_ftn100" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[100]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"g5z05ZXV","properties":{"formattedCitation":"{\\rtf
Ibid., 90\\uc0\\u8211{}99. We highlight explicitly the objective criteria drawn
from facts and linguistics upon which a relationship between divination and
\\uc0\\u8220{}wisdom\\uc0\\u8221{} are hidden within the
\\uc0\\u8220{}awe\\uc0\\u8221{} of deity.}","plainCitation":"Ibid.,
90–99. We highlight explicitly the objective criteria drawn from facts and
linguistics upon which a relationship between divination and “wisdom” are
hidden within the “awe” of deity."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"90-99.
We highlight explicitly the objective criteria drawn from facts and linguistics
upon which a relationship between divination and \"wisdom\" are
hidden within the \"awe\" of deity.
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 90–99. We highlight explicitly the
objective criteria drawn from facts and linguistics upon which a relationship
between divination and “wisdom” are hidden within the “awe” of deity.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn101">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref101" name="_ftn101" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[101]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"scRlhXfc","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 389.<span style='mso-spacerun:yes'>
</span>Habel translates the first line \\uc0\\u8220{}Truly there is a source
for silver\\uc0\\u8221{}.}","plainCitation":"Habel, The
Book of Job, 389.<span style='mso-spacerun:yes'> </span>Habel translates the
first line “Truly there is a source for silver”."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"389.<span
style='mso-spacerun:yes'> </span>Habel translates the first line \"Truly
there is a source for silver\".
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 389. Habel translates the first line “Truly there
is a source for silver”.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn102">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref102" name="_ftn102" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[102]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"perjFr36","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 341\\uc0\\u8211{}342. Gray translates the line
\\uc0\\u8220{}Surely there is a mine for
silver.\\uc0\\u8221{}}","plainCitation":"Gray, The Book of
Job, 341–342. Gray translates the line “Surely there is a mine for
silver.”"},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"341-342.
Gray translates the line \"Surely there is a mine for
silver\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 341–342.
Gray translates the line “Surely there is a mine for silver.”<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn103">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref103" name="_ftn103" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[103]</span></span><!--[endif]--></span></a>
By the 7<sup>th</sup> century BCE, the Greek city states often consulted the
oracle at Delphi, and the Romans continued the practice through the time of the
contemporaries, Plutarch the Delphic priest, and Paul of Tarsus (“St Paul”),
the alleged Pharisee Priest. To cite but
one infamous ambiguity, when King Croesus of Lydia asked “Should I make war on
the Persians?” was advised “If you make war on the Persians, you will destroy a
great realm.” Eager for plunder, Croesus attacks. He loses the war, and it is
seen that the empire lost was his own. Indefinite referents.<o:p></o:p></div>
</div>
<div id="ftn104">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref104" name="_ftn104" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[104]</span></span><!--[endif]--></span></a>
Jehoshaphat, king of Judah, and Ahab, king of Israel, gathered 400 prophets
together and asked them “Shall I go against Gilead to battle?” The reply could
be interpreted either for or against taking the assault, for lack of a name for
what would be delivered to whom.<o:p></o:p></div>
</div>
<div id="ftn105">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref105" name="_ftn105" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[105]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"6oeWSbrZ","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 395. Habel finds the repetition of [maqom],
repeated four times (verses 6, 23, and in the two questions of 12, 20) to be
the key term. In the Quest for Wisdom, \\uc0\\u8220{}everything has its
place\\uc0\\u8221{} in the order of
things.}","plainCitation":"Habel, The Book of Job, 395.
Habel finds the repetition of [maqom], repeated four times (verses 6, 23, and
in the two questions of 12, 20) to be the key term. In the Quest for Wisdom,
“everything has its place” in the order of
things."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"395.
Habel finds the repetition of [maqom], repeated four times (verses 6, 23, and
in the two questions of 12, 20) to be the key term. In the Quest for Wisdom,
\"everything has its place\" in the order of things."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 395. Habel
finds the repetition of [maqom], repeated four times (verses 6, 23, and in the
two questions of 12, 20) to be the key term. In the Quest for Wisdom, “everything
has its place” in the order of things.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn106">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref106" name="_ftn106" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[106]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"3eHn6TrJ","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 112.}","plainCitation":"Sweeney,
Tanak,
112."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"112"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 112.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn107">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref107" name="_ftn107" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[107]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"vM7KwVRn","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 344, citing Dhorme, among others.}","plainCitation":"Gray,
The Book of Job, 344, citing Dhorme, among
others."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"344,
citing Dhorme, among
others"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 344, citing
Dhorme, among others.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn108">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref108" name="_ftn108" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[108]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"f2A6qZMz","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 390.}","plainCitation":"Habel,
The Book of Job, 390."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"390"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 390.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn109">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref109" name="_ftn109" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[109]</span></span><!--[endif]--></span></a>
Wisdom hath built her House…Proverbs 9:1, and cries out, Proverbs 8:1.<o:p></o:p></div>
</div>
<div id="ftn110">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref110" name="_ftn110" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[110]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"uIjBp6mK","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 389<span style='mso-spacerun:yes'>
</span>translates verse 27: \"Then he saw her and appraised her,
Established her and probed her.\\uc0\\u8220{} Verse 27 discussed at
400\\uc0\\u8239{}: \\uc0\\u8221{}There is a mystery in eternal Wisdom that
transcends definition and can only be portrayed by metaphor.\" Habel links
Provers 8:22 to the process of creation depicted in verses 25-26. He has G-d
discovering Wisdom and then penetrating her, without seeing the methodology
expressed in the chiastic arrangement of the four
verbs.400.}","plainCitation":"Habel, The Book of Job, 389<span
style='mso-spacerun:yes'> </span>translates verse 27: \"Then he saw her
and appraised her, Established her and probed her.“ Verse 27 discussed at 400 :
”There is a mystery in eternal Wisdom that transcends definition and can only
be portrayed by metaphor.\" Habel links Provers 8:22 to the process of
creation depicted in verses 25-26. He has G-d discovering Wisdom and then
penetrating her, without seeing the methodology expressed in the chiastic
arrangement of the four
verbs.400."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"389<span
style='mso-spacerun:yes'> </span>translates verse 27: \"Then he saw her
and appraised her, Established her and probed her.\" Verse 27 discussed at
400 : \"There is a mystery in eternal Wisdom that transcends definition
and can only be portrayed by metaphor.\" Habel links Provers 8:22 to the
process of creation depicted in verses 25-26. He has G-d discovering Wisdom and
then penetrating her, without seeing the methodology expressed in the chiastic
arrangement of the four verbs.400"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 389 translates verse 27: "Then he saw her
and appraised her, Established her and probed her.“ Verse 27 discussed at 400 :
”There is a mystery in eternal Wisdom that transcends definition and can only
be portrayed by metaphor." Habel links Proverbs 8:22 to the process of
creation depicted in verses 25-26. He has G-d discovering Wisdom and then
penetrating her, without seeing the methodology expressed in the chiastic
arrangement of the four verbs.400.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn111">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref111" name="_ftn111" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[111]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"5Z0gDUUw","properties":{"formattedCitation":"{\\rtf
Gray, {\\i{}The Book of Job}, 349. Gray does not explain his translation of the
verbs as \\uc0\\u8220{}consider,\\uc0\\u8221{} \\uc0\\u8220{}assess,\\uc0\\u8221{}
\\uc0\\u8220{}studied,\\uc0\\u8221{} and
\\uc0\\u8220{}explored\\uc0\\u8221{}.<span style='mso-spacerun:yes'> </span>In
terms of observing the development of Scientific Method, all of the
translations work quite well.}","plainCitation":"Gray, The
Book of Job, 349. Gray does not explain his translation of the verbs as
“consider,” “assess,” “studied,” and “explored”.<span
style='mso-spacerun:yes'> </span>In terms of observing the development of
Scientific Method, all of the translations work quite well."},"citationItems":[{"id":103,"uris":["http://zotero.org/users/3363457/items/RH5BZA7D"],"uri":["http://zotero.org/users/3363457/items/RH5BZA7D"],"itemData":{"id":103,"type":"book","title":"The
Book of Job","collection-title":"The text of the hebrew
bible","collection-number":"1","publisher":"Sheffield
Phoenix
Press","publisher-place":"Sheffield","number-of-pages":"518","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Sheffield","ISBN":"978-1-905048-02-1","note":"OCLC:
837032378","language":"eng","author":[{"family":"Gray","given":"John"}],"issued":{"date-parts":[["2010"]]}},"locator":"349.
Gray does not explain his translation of the verbs as \"consider\",
\"assess\", \"studied\", and \"explored\".<span
style='mso-spacerun:yes'> </span>In terms of observing the development of
Scientific Method, all of the translations work quite well."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Gray, <i>The Book of Job</i>, 349. Gray
does not explain his translation of the verbs as “consider,” “assess,”
“studied,” and “explored”. In terms of
observing the development of Scientific Method, all of the translations work
quite well.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn112">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref112" name="_ftn112" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[112]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"qxNJGk0n","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 389; Habel discusses the four Hebrew verbs of
verse 27 in detail, and with obvious familiarity with other
translators.}","plainCitation":"Habel, The Book of Job,
389; Habel discusses the four Hebrew verbs of verse 27 in detail, and with
obvious familiarity with other translators."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"389;
Habel discusses the four Hebrew verbs of verse 27 in detail, and with obvious
familiarity with other
translators."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 389; Habel
discusses the four Hebrew verbs of verse 27 in detail, and with obvious
familiarity with other translators.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn113">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref113" name="_ftn113" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[113]</span></span><!--[endif]--></span></a>
<i>Nota Bene</i>: The translators are split
on the gender of wisdom. JPS refers to
it as “it”, while scholars who understand Proverbs 8 as incorporating the
personification of Wisdom, as a partner of Creator in the Creation, refer to
“she”. <o:p></o:p></div>
</div>
<div id="ftn114">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref114" name="_ftn114" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[114]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"FXPbpuhh","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 392. Habel also ties the vocabulary of the poem
in with unusual expressions and affinities in the speeches both before and after
the Chapter. For example, Bildad had fervently addressed the inaccessibility of
wisdom theme in Chapter 11. Of course, none of the disputants find wisdom, and
for Job to return to the traditional \\uc0\\u8220{}fear of
Shaddai\\uc0\\u8221{} [yir\\uc0\\u8217{}a \\uc0\\u8220{}piety\\uc0\\u8221{}]
6:14 would mean \\uc0\\u8220{}returning to a posture of pious unquestioning
submission which the friends had advanced all along and which he had repudiated
time and again.\\uc0\\u8221{} 15:4; cf. 22:4.}","plainCitation":"Habel,
The Book of Job, 392. Habel also ties the vocabulary of the poem in with
unusual expressions and affinities in the speeches both before and after the
Chapter. For example, Bildad had fervently addressed the inaccessibility of
wisdom theme in Chapter 11. Of course, none of the disputants find wisdom, and
for Job to return to the traditional “fear of Shaddai” [yir’a “piety”] 6:14
would mean “returning to a posture of pious unquestioning submission which the
friends had advanced all along and which he had repudiated time and again.”
15:4; cf.
22:4."},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress
ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"392.
Habel also ties the vocabulary of the poem in with unusual expressions and
affinities in the speeches both before and after the Chapter. For example,
Bildad had fervently addressed the inaccessibility of wisdom theme in Chapter
11. Of course, none of the disputants find wisdom, and for Job to return to the
traditional \"fear of Shaddai\" [yir'a \"piety\"] 6:14
would mean \"returning to a posture of pious unquestioning submission
which the friends had advanced all along and which he had repudiated time and
again.\" 15:4; cf.
22:4."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 392. Habel
also ties the vocabulary of the poem in with unusual expressions and affinities
in the speeches both before and after the Chapter. For example, Bildad had
fervently addressed the inaccessibility of wisdom theme in Chapter 11. Of
course, none of the disputants find wisdom, and for Job to return to the
traditional “fear of Shaddai” [yir’a “piety”] 6:14 would mean “returning to a
posture of pious unquestioning submission which the friends had advanced all along
and which he had repudiated time and again.” 15:4; cf. 22:4.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn115">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref115" name="_ftn115" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[115]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"c0XELrDI","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 22. While speaking of the Prophets, Professor Sweeney
defines theodicy, \"viz., defending the righteousness and power of G-d
against claims that G-d was somehow unjust or
powerless...\".}","plainCitation":"Sweeney, Tanak, 22.
While speaking of the Prophets, Professor Sweeney defines theodicy,
\"viz., defending the righteousness and power of G-d against claims that
G-d was somehow unjust or
powerless...\"."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"22.
While speaking of the Prophets, Professor Sweeney defines theodicy,
\"viz., defending the righteousness and power of G-d against claims that
G-d was somehow unjust or
powerless...\"."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 22. While speaking
of the Prophets, Professor Sweeney defines theodicy, "viz., defending the
righteousness and power of G-d against claims that G-d was somehow unjust or
powerless...".<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn116">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref116" name="_ftn116" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[116]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"VsZMbWMe","properties":{"formattedCitation":"{\\rtf
Crenshaw, {\\i{}Theodicy in the Old Testament}, 100\\uc0\\u8211{}108 describing
the inter\\uc0\\u8211{}related theodicy issue with the theme of wisdom.
describing the caustic irony of a broken man reconciled. Analysis of the
author\\uc0\\u8217{}s
intention.}","plainCitation":"Crenshaw, Theodicy in the Old
Testament, 100–108 describing the inter–related theodicy issue with the theme
of wisdom. describing the caustic irony of a broken man reconciled. Analysis of
the author’s
intention."},"citationItems":[{"id":67,"uris":["http://zotero.org/users/3363457/items/AR9K4VZC"],"uri":["http://zotero.org/users/3363457/items/AR9K4VZC"],"itemData":{"id":67,"type":"book","title":"Theodicy
in the Old Testament","collection-title":"Issues in
religion and
theology","collection-number":"4","publisher":"Fortress
Press ; SPCK","publisher-place":"Philadelphia :
London","number-of-pages":"163","source":"Library
of Congress ISBN","event-place":"Philadelphia :
London","ISBN":"978-0-8006-1764-6","call-number":"BS1199.T44
T48
1983","editor":[{"family":"Crenshaw","given":"James
L."}],"issued":{"date-parts":[["1983"]]}},"locator":"100-108
describing the inter-related theodicy issue with the theme of wisdom.
describing the caustic irony of a broken man reconciled. Analysis of the
author's
intention."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Crenshaw, <i>Theodicy in the
Old Testament</i>, 100–108 describing the inter–related theodicy issue with the
theme of wisdom. describing the caustic irony of a broken man reconciled.
Analysis of the author’s intention.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn117">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref117" name="_ftn117" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[117]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"vN49IWkZ","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 24.}","plainCitation":"Sweeney,
Tanak,
24."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"24"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 24.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn118">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref118" name="_ftn118" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[118]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"TyAodkPv","properties":{"formattedCitation":"{\\rtf
Roland Murphy, \\uc0\\u8220{}The Personification of Wisdom,\\uc0\\u8221{}
222\\uc0\\u8211{}23.}","plainCitation":"Roland Murphy, “The
Personification of Wisdom,” 222–23."},"citationItems":[{"id":170,"uris":["http://zotero.org/users/3363457/items/73ZKRXKK"],"uri":["http://zotero.org/users/3363457/items/73ZKRXKK"],"itemData":{"id":170,"type":"chapter","title":"The
Personification of Wisdom","container-title":"Wisdom in
ancient Israel","publisher":"Cambridge University
Press","publisher-place":"Cambridge","event-place":"Cambridge","author":[{"literal":"Roland
Murphy"}],"issued":{"date-parts":[["1995"]]}},"locator":"222-223"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Roland Murphy, “The Personification of
Wisdom,” <!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"GbiSdTYn","properties":{"formattedCitation":"Ibid.,
224, citing G. von Rad, Weisheit in Israel, p 194.","plainCitation":"Ibid.,
224, citing G. von Rad, Weisheit in Israel, p
194."},"citationItems":[{"id":170,"uris":["http://zotero.org/users/3363457/items/73ZKRXKK"],"uri":["http://zotero.org/users/3363457/items/73ZKRXKK"],"itemData":{"id":170,"type":"chapter","title":"The
Personification of Wisdom","container-title":"Wisdom in
ancient Israel","publisher":"Cambridge University
Press","publisher-place":"Cambridge","event-place":"Cambridge","author":[{"literal":"Roland
Murphy"}],"issued":{"date-parts":[["1995"]]}},"locator":"224,
citing G. von Rad, Weisheit in Israel, p
194"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->224, citing G. von Rad, Weisheit in Israel, p 194.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn119">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref119" name="_ftn119" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[119]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"8fXFnulu","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 24: \"Job argues that the attainment of wisdom is
not so eacy since G-d may act in ways that humans find difficult to understand,
but it calls upon humans nevertheless to adhere to G-d while continuing to ask
critical questions of
G-\".}","plainCitation":"Sweeney, Tanak, 24:
\"Job argues that the attainment of wisdom is not so eacy since G-d may
act in ways that humans find difficult to understand, but it calls upon humans
nevertheless to adhere to G-d while continuing to ask critical questions of
G-\"."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"24:
\"Job argues that the attainment of wisdom is not so eacy since G-d may
act in ways that humans find difficult to understand, but it calls upon humans
nevertheless to adhere to G-d while continuing to ask critical questions of
G-d.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 24: "Job
argues that the attainment of wisdom is not so easy since G-d may act in ways
that humans find difficult to understand, but it calls upon humans nevertheless
to adhere to G-d while continuing to ask critical questions of G-".<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn120">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref120" name="_ftn120" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[120]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ybadfRAI","properties":{"formattedCitation":"{\\rtf
Roland Murphy, \\uc0\\u8220{}The Personification of Wisdom,\\uc0\\u8221{}
222\\uc0\\u8211{}23.}","plainCitation":"Roland Murphy, “The
Personification of Wisdom,”
222–23."},"citationItems":[{"id":170,"uris":["http://zotero.org/users/3363457/items/73ZKRXKK"],"uri":["http://zotero.org/users/3363457/items/73ZKRXKK"],"itemData":{"id":170,"type":"chapter","title":"The
Personification of Wisdom","container-title":"Wisdom in
ancient Israel","publisher":"Cambridge University
Press","publisher-place":"Cambridge","event-place":"Cambridge","author":[{"literal":"Roland
Murphy"}],"issued":{"date-parts":[["1995"]]}},"locator":"222-223"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Roland Murphy, “The Personification of
Wisdom,” 222–23.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn121">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref121" name="_ftn121" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[121]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NTtNskDk","properties":{"formattedCitation":"Ibid.,
223.","plainCitation":"Ibid., 223."},"citationItems":[{"id":170,"uris":["http://zotero.org/users/3363457/items/73ZKRXKK"],"uri":["http://zotero.org/users/3363457/items/73ZKRXKK"],"itemData":{"id":170,"type":"chapter","title":"The
Personification of Wisdom","container-title":"Wisdom in
ancient Israel","publisher":"Cambridge University
Press","publisher-place":"Cambridge","event-place":"Cambridge","author":[{"literal":"Roland
Murphy"}],"issued":{"date-parts":[["1995"]]}},"locator":"223"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 223.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn122">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref122" name="_ftn122" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[122]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NcnkWVCY","properties":{"formattedCitation":"{\\rtf
Eidevall, \\uc0\\u8220{}Propagandistic Constructions of Empires in the Book of
Isaiah,\\uc0\\u8221{} 127.}","plainCitation":"Eidevall,
“Propagandistic Constructions of Empires in the Book of Isaiah,”
127."},"citationItems":[{"id":232,"uris":["http://zotero.org/users/3363457/items/SXKGTUVW"],"uri":["http://zotero.org/users/3363457/items/SXKGTUVW"],"itemData":{"id":232,"type":"chapter","title":"Propagandistic
Constructions of Empires in the Book of Isaiah","container-title":"Divination,
Politics, and Ancient Near Eastern
Empires","collection-title":"Society of Biblical Literature
ancient Near East monographs","collection-number":"Volume
7","publisher":"Society of Biblical
Literature","publisher-place":"Atlanta","source":"Library
of Congress
ISBN","event-place":"Atlanta","ISBN":"978-1-58983-996-0","call-number":"BL613
.D59
2014","editor":[{"family":"Lenzi","given":"Alan"}],"author":[{"family":"Eidevall","given":"Goran"}],"issued":{"date-parts":[["2014"]]}},"locator":"127"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Eidevall, “Propagandistic Constructions
of Empires in the Book of Isaiah,” 127.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn123">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref123" name="_ftn123" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[123]</span></span><!--[endif]--></span></a>
One Dictionary provides a wonderful reflection on the aspirational standard of
“Scientific Method”. “An orderly technique of investigation that is supposed to account forscientific progress. The method consists of
the following steps: (1) Careful observations of nature. (2) <a href="http://www.dictionary.com/browse/deduction">Deduction</a> of <a href="http://www.dictionary.com/browse/natural-law">natural laws</a>. (3) Formation of
<a href="http://www.dictionary.com/browse/hypotheses">hypotheses</a> — generalizations of those laws to previously unobserved
phenomena. (4) Experimental or observational testing of the validity of the predictions
thus made<i>. Actually, scientific discoveries
rarely occur in this idealized, wholly rational, and orderly fashion</i>.
[Appreciative Emphasis Added in italics!].
Source: The American Heritage® New Dictionary of Cultural Literacy,
Third Edition Copyright © 2005 by Houghton Mifflin Company.<o:p></o:p></div>
</div>
<div id="ftn124">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref124" name="_ftn124" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[124]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"JC0pwJHH","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 1020, entry for
\\uc0\\u8220{}Urim and Thummin\\uc0\\u8221{}; 263
\\uc0\\u8220{}Ephod\\uc0\\u8221{}\\uc0\\u8211{}probably an image. Compare,
Sweeney \\uc0\\u8220{}Tanach\\uc0\\u8221{} 112, describing an identification
role for the objects.}","plainCitation":"“Dictionary of the
Bible,” 1020, entry for “Urim and Thummin”; 263 “Ephod”–probably an image.
Compare, Sweeney “Tanach” 112, describing an identification role for the
objects."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk
library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the
Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"1020,
entry for \"Urim and Thummin\"; 263 \"Ephod\" - probably an
image. Compare, Sweeney \"Tanach\" 112, describing an identification
role for the
objects."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 1020, entry
for “<i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Urim</span></i><span style="font-family: "times new roman" , serif; font-size: 12.0pt;"> and <i>Thummim</i>,”</span>”; 263
“Ephod”–probably an image. describing an
identification role for the objects.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn125">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref125" name="_ftn125" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[125]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"5sDTHiMe","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 112.}","plainCitation":"Sweeney,
Tanak,
112."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"112"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 112.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"vr6H9pCx","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 1020, entry for \\uc0\\u8220{}Urim
and Thummin\\uc0\\u8221{}; 263 \\uc0\\u8220{}Ephod\\uc0\\u8221{}\\uc0\\u8211{}probably
an image. Compare, Sweeney \\uc0\\u8220{}Tanach\\uc0\\u8221{} 112, describing
an identification role for the
objects.}","plainCitation":"“Dictionary of the Bible,”
1020, entry for “Urim and Thummin”; 263 “Ephod”–probably an image. Compare,
Sweeney “Tanach” 112, describing an identification role for the
objects."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk
library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"1020,
entry for \"Urim and Thummin\"; 263 \"Ephod\" - probably an
image. Compare, Sweeney \"Tanach\" 112, describing an identification
role for the
objects."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Professor Sweeney describes an
identification role for the objects..<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn126">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref126" name="_ftn126" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[126]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"UswsSZzw","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 607\\uc0\\u8211{}611,
providing detailed Biblical
references.}","plainCitation":"“Dictionary of the Bible,”
607–611, providing detailed Biblical
references."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk
library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the
Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"607-611,
providing detailed Biblical
references."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 607–611,
providing detailed Biblical references.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn127">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref127" name="_ftn127" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[127]</span></span><!--[endif]--></span></a>
Aeschylus. “Prometheus Bound.” In <i>Nine Greek Dramas; by Aeschylus,
Sophocles, Euripides, and Aristophanes</i>, edited by Charles W. Eliot,
translated by E.H. Plumptre, 8:166–206, especially 170, 184. New York, NY: P F
Collier & Son Company, 1909<o:p></o:p></div>
</div>
<div id="ftn128">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref128" name="_ftn128" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[128]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"fU1Q7YhB","properties":{"formattedCitation":"{\\rtf
Murray et al., {\\i{}The Oxford English Dictionary; Being a Corrected Re-Issue
with an Introduction, Supplement, and Bibliography of A New English Dictionary
on Historical Principles}.}","plainCitation":"Murray et
al., The Oxford English Dictionary; Being a Corrected Re-Issue with an
Introduction, Supplement, and Bibliography of A New English Dictionary on
Historical
Principles."},"citationItems":[{"id":236,"uris":["http://zotero.org/users/3363457/items/W9TFRNW3"],"uri":["http://zotero.org/users/3363457/items/W9TFRNW3"],"itemData":{"id":236,"type":"book","title":"The
Oxford English Dictionary; being a corrected re-issue with an introduction,
supplement, and bibliography of A new English Dictionary on historical
principles","publisher":"At the Clarendon
Press","publisher-place":"Oxford","number-of-volumes":"13","source":"Library
of Congress
ISBN","event-place":"Oxford","ISBN":"978-0-19-861115-8","call-number":"PE1625
.N53
1933","editor":[{"family":"Murray","given":"James
Augustus Henry"},{"literal":"Philological Society (Great
Britain)"},{"literal":"Bradley, Henry"},{"literal":"Craigie,
W. A."},{"literal":"Onions,
C.T."}],"issued":{"date-parts":[["1933"]]}}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Murray et al., <i>The Oxford English
Dictionary; Being a Corrected Re-Issue with an Introduction, Supplement, and
Bibliography of A New English Dictionary on Historical Principles</i>.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Description of the term.<o:p></o:p></div>
</div>
<div id="ftn129">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref129" name="_ftn129" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[129]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"XeDR0alv","properties":{"formattedCitation":"{\\rtf
Mitchell, {\\i{}The Book of Job}, ix. \"Maimonides was the first to point
out, Job is a good man, not a wise
one.\".}","plainCitation":"Mitchell, The Book of Job,
ix. \"Maimonides was the first to point out, Job is a good man, not a wise
one.\"."},"citationItems":[{"id":5,"uris":["http://zotero.org/users/3363457/items/7X42PAEB"],"uri":["http://zotero.org/users/3363457/items/7X42PAEB"],"itemData":{"id":5,"type":"book","title":"The
Book of Job","publisher":"North Point
Press","publisher-place":"San
Francisco","number-of-pages":"129","edition":"Rev.
ed","source":"Library of Congress
ISBN","event-place":"San
Francisco","ISBN":"978-0-86547-270-9","call-number":"BS1413
.M58
1987","editor":[{"family":"Mitchell","given":"Stephen"}],"issued":{"date-parts":[["1987"]]}},"locator":"ix.
\"Maimonides was the first to point out, Job is a good man, not a wise
one.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Mitchell, <i>The Book of Job</i>,
ix. "Maimonides was the first to point out, Job is a good man, not a wise
one.".<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn130">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref130" name="_ftn130" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[130]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"YDQvMkbF","properties":{"formattedCitation":"{\\rtf
Schreiner, {\\i{}Where Shall Wisdom Be Found?},
59\\uc0\\u8211{}60.}","plainCitation":"Schreiner, Where
Shall Wisdom Be Found?,
59–60."},"citationItems":[{"id":96,"uris":["http://zotero.org/users/3363457/items/2FQS5D6S"],"uri":["http://zotero.org/users/3363457/items/2FQS5D6S"],"itemData":{"id":96,"type":"book","title":"Where
shall wisdom be found? Calvin's exegesis of Job from medieval and modern
perspectives","publisher":"University of Chicago
Press","publisher-place":"Chicago","number-of-pages":"264","source":"Library
of Congress
ISBN","event-place":"Chicago","abstract":"I.
The Coherence of Gregory's Moralia in Iob;\nII. Maimonides and Aquinas on
Job;\nIII. Suffering and Justice in Calvin's Sermons;\nIV. Modern Readings of
Job.","ISBN":"978-0-226-74043-0","call-number":"BS1415.2
.S335 1994","shortTitle":"Where shall wisdom be
found?","author":[{"family":"Schreiner","given":"Susan
Elizabeth"}],"issued":{"date-parts":[["1994"]]}},"locator":"59-60"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Schreiner, <i>Where Shall
Wisdom Be Found?</i> 59–60, 63.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Maimonides points out that
Job was never described as “wise” or “loving”. He was “perfect and righteous”,
and even in his own recollection of his golden past, Job seems to recall court
life (rhetoric, adjudication) and battle skills (“broke the jaw”, “bow is
straight”), but no fulfillments in Love or Arts. See 29:14-25. The text seems
to challenge G-d (never providing answers or justice), female roles (absent or
subordinated), justice, wisdom, and forces the question of how a man who breaks
the jaws of others, and neither gives, receives or mentions Love, can really be
perfect and righteous? <o:p></o:p></div>
</div>
<div id="ftn131">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref131" name="_ftn131" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[131]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"PTZBneqP","properties":{"formattedCitation":"{\\rtf
Ibid., 156\\uc0\\u8211{}90.}","plainCitation":"Ibid.,
156–90."},"citationItems":[{"id":96,"uris":["http://zotero.org/users/3363457/items/2FQS5D6S"],"uri":["http://zotero.org/users/3363457/items/2FQS5D6S"],"itemData":{"id":96,"type":"book","title":"Where
shall wisdom be found? Calvin's exegesis of Job from medieval and modern
perspectives","publisher":"University of Chicago
Press","publisher-place":"Chicago","number-of-pages":"264","source":"Library
of Congress
ISBN","event-place":"Chicago","abstract":"I.
The Coherence of Gregory's Moralia in Iob;\nII. Maimonides and Aquinas on
Job;\nIII. Suffering and Justice in Calvin's Sermons;\nIV. Modern Readings of
Job.","ISBN":"978-0-226-74043-0","call-number":"BS1415.2
.S335 1994","shortTitle":"Where shall wisdom be
found?","author":[{"family":"Schreiner","given":"Susan
Elizabeth"}],"issued":{"date-parts":[["1994"]]}},"locator":"156-190"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 156–90.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn132">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref132" name="_ftn132" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[132]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"uyyKiZm3","properties":{"formattedCitation":"{\\rtf
Hoffman, {\\i{}A Blemished Perfection; the Book of Job in Context}, 279.
\\uc0\\u8220{}The great accomplishments portrayed are not so remarkable that
they cannot be ascribed to mortal human
beings.\\uc0\\u8221{}}","plainCitation":"Hoffman, A
Blemished Perfection; the Book of Job in Context, 279. “The great
accomplishments portrayed are not so remarkable that they cannot be ascribed to
mortal human beings.”"},"citationItems":[{"id":101,"uris":["http://zotero.org/users/3363457/items/EMGM75UR"],"uri":["http://zotero.org/users/3363457/items/EMGM75UR"],"itemData":{"id":101,"type":"book","title":"A
Blemished Perfection; the Book of Job in
Context","publisher":"Journal for the Study of the Old
Testament","publisher-place":"Bath","event-place":"Bath","ISBN":"1-85075-583-3","author":[{"family":"Hoffman","given":"Yair"}],"issued":{"date-parts":[["1996"]]}},"locator":"279.
\"The great accomplishments portrayed are not so remarkable that they
cannot be ascribed to mortal human
beings.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Hoffman, <i>A Blemished
Perfection; the Book of Job in Context</i>, 279. “The great accomplishments
portrayed are not so remarkable that they cannot be ascribed to mortal human
beings.”<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn133">
<div style="border-bottom: solid windowtext 3.0pt; border: none; mso-border-bottom-alt: wave windowtext 3.0pt; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<div class="MsoNormalCxSpFirst" style="border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-border-bottom-alt: wave windowtext 3.0pt; mso-padding-alt: 0in 0in 1.0pt 0in; mso-pagination: lines-together; padding: 0in; page-break-after: avoid;">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref133" name="_ftn133" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[133]</span></span><!--[endif]--></span></a>
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">–Sense it <i>(r’y</i>)
look for things; know from direct first hand experience; <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-border-bottom-alt: wave windowtext 3.0pt; mso-padding-alt: 0in 0in 1.0pt 0in; mso-pagination: lines-together; padding: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Declare it – (<i>spr</i>)
ventilate and document what you find, specify; <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-border-bottom-alt: wave windowtext 3.0pt; mso-padding-alt: 0in 0in 1.0pt 0in; mso-pagination: lines-together; padding: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Establish it <i>–
(kwn</i>) appraise, measure, weigh; record it; and <o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="border: none; line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; mso-add-space: auto; mso-border-bottom-alt: wave windowtext 3.0pt; mso-padding-alt: 0in 0in 1.0pt 0in; mso-pagination: lines-together; padding: 0in; page-break-after: avoid;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Search it out – <i>(hqr)</i>
test, pursue and follow it</span><o:p></o:p></div>
</div>
</div>
<div id="ftn134">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Job%20exegetical/How%20to%20Find%20Wisdom;%20method%20in%20Job%2028%20%5e0%20divination%20modalities%20Hymn%20to%20Wisdom%20%20Job%2028%2012222016%20rz%20for%20publ.docx#_ftnref134" name="_ftn134" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 110%;">[134]</span></span><!--[endif]--></span></a>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"KNusAl7u","properties":{"formattedCitation":"{\\rtf
Habel, {\\i{}The Book of Job}, 391\\uc0\\u8211{}401; Professor Habel provides a
translation with Textual Notes and a revewi of the Design and Context as
described by himself, Dhorme, Leveque, Gordis, Rowley, Sawyer and
Westermann.<span style='mso-spacerun:yes'> </span>Habel characterizes the
Chapter as \\uc0\\u8220{}a brilliant but embarassing poem for many
commentators.\\uc0\\u8221{}}","plainCitation":"Habel, The
Book of Job, 391–401; Professor Habel provides a translation with Textual Notes
and a revewi of the Design and Context as described by himself, Dhorme,
Leveque, Gordis, Rowley, Sawyer and Westermann.<span style='mso-spacerun:yes'>
</span>Habel characterizes the Chapter as “a brilliant but embarassing poem for
many
commentators.”"},"citationItems":[{"id":10,"uris":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"uri":["http://zotero.org/users/3363457/items/EHDPEJNJ"],"itemData":{"id":10,"type":"book","title":"The
Book of Job: a commentary","collection-title":"The Old
Testament library","publisher":"Westminster
Press","publisher-place":"Philadelphia","number-of-pages":"586","source":"Library
of Congress ISBN","event-place":"Philadelphia","ISBN":"978-0-664-21831-7","call-number":"BS1415.3
.H29 1985","shortTitle":"The Book of
Job","author":[{"family":"Habel","given":"Norman
C."}],"issued":{"date-parts":[["1985"]]}},"locator":"391-401;
Professor Habel provides a translation with Textual Notes and a revewi of the
Design and Context as described by himself, Dhorme, Leveque, Gordis, Rowley,
Sawyer and Westermann.<span style='mso-spacerun:yes'> </span>Habel
characterizes the Chapter as \"a brilliant but embarassing poem for many
commentators.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Habel, <i>The Book of Job</i>, 391–401;
Professor Habel provides a translation with Textual Notes and a review of the
Design and Context as described by himself, Dhorme, Leveque, Gordis, Rowley,
Sawyer and Westermann. Habel
characterizes the Chapter as “a brilliant but embarrassing poem for many
commentators.”<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
</div>
</div>
</div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-38768827308704324382016-11-26T10:49:00.001-08:002016-11-26T10:50:07.287-08:00<div dir="ltr" style="text-align: left;" trbidi="on">
<h1>
<b>Part I . Ezekiel’s concept of God. <o:p></o:p></b></h1>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Introduction<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
In ancient Judaism
the Temple was the holy center of Creation, and the nation of Israel was
secured by a Covenant with G-d. Ezekiel
was a Zadokite priest educated in and with access to the Temple. The Priests
“represented” humankind before G-d. As
such, Ezekiel is a teacher of Torah, gatekeeper of the Temple, and his duties
include “warning” the people about the G-d and the consequences of their “sins”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[1]</span></span><!--[endif]--></span></a> On his watch, so to speak, large and
plundering armies of Babylonians swept down from the North and annihilated the
monarchy of Israel. The King and high
priests were taken prisoner, the Temple was destroyed, all the cities sacked
including Jerusalem, and the Hebrews who were not killed, were carried off as
slaves. The <i>Sitz im Leben</i>, is a
picture of total loss, with Ezekiel sitting in shock among those who were
carried off by Nebuchadnezzar to Babylon in 597 BCI.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[2]</span></span><!--[endif]--></span></a>
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
What impact did
this destruction have on his Creator-covenant Theology? Ezekiel shines a light on Universalist Unitarian processes of theology.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Priestly and
Prophetic Authority<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
By introducing
himself in the threshold superscription as a Zadokite priest, Ezekiel appears to be
affirming the religion of the old Davidic monarchy. Ez 1:1-2. Thus, a fair starting point in describing the
“concept of deity” of Ezekiel is to begin, as his book begins, with his
identification as a priest, and as the son of Buzi, placing him in the House of
Zadok, in the authorized line of priests who served at the Temple of Jerusalem.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[3]</span></span><!--[endif]--></span></a> We have the benefit of a reasonable inference
from the years of training as a Zadokite priest, that his theology was
consistent with, informed by and influenced by this priesthood. As a Zadokite priest, Ezekiel would have
assumed priestly duties in the Temple of Jerusalem by age thirty until age
fifty. Num 4:3, 23, 30. We know he was
born in time to experience the reforms of King Josiah, and had just come of the
age to assume Temple duties.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[4]</span></span><!--[endif]--></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Other images in
the vision reflect the role of the priest as a representative of all humanity.
This includes the portrayal of “eating the scroll”, as an image for learning
Torah.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[5]</span></span><!--[endif]--></span></a>
Ez. 2:8-3:3. The priest functionally
serves as a sentinel to warn of sinful behavior, and conforms to Mosaic practice,
for example in adapting a “gatekeeper” role even when the Temple no longer
exists, using silentio practice, at his home in Babylon even in the absence of
the Temple. Ez 3:22-27. Ezekiel cut his
hair, restricted his diet, and prophesied, even “against the hills” and high
places profaned by unauthorized cultic altars.
Ez 6. Purgation by fire, and
preparation of sacrifices invoked by the portrayal of Jerusalem as a sacrificial
cauldron that must be cleansed, presupposes purification rituals and concern
over death as the ultimate form of impurity.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[6]</span></span><!--[endif]--></span></a>
Ezek 8-19; 36:16-37:14 purification and restoration of Israel with blood, after
the defilement of the “dry bones” of death.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
In ancient times,
as reflected in the epigraphy,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[7]</span></span><!--[endif]--></span></a>
people associated their gods with their protection. The conquering kings would
claim divine sanction, and the losers would reproach themselves in “faith”
terms. Considering the salient tragedy
of the conquest, it brings to the fore the question of what impact the
destruction and exile must have had on the faith of Ezekiel. The people of
Israel and Judah worshiped a Lord who promised them land now lost, and spoke
from a Temple now destroyed.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Reconstructing
the Temple<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
After the actual
Temple of Jerusalem is destroyed, Ezekiel reconstructs an oneiric Temple, with
“traditional” component parts. This method and subject matter is consistent
with the “word of the Lord” coming to other prophet/priests. For example, “the word” appeared to Nathan
who served as the high priest of David, concerning the building of a future
Temple. 2 Samuel 7:4. In Ezekiel’s vision, the Temple includes a virtual ark of
the covenant – with all that object implies -- guarded by glowing cherubim. And
the vision includes a Holy of Hollies interior place where G-d is manifest. As a Zadokite priest, Ezekiel knew what the actual
Temple looked like, and that it was built to symbolize the Garden of Eden, with
carved wood animals, fruits and tree-symbols, appliance-altars for fire, smoke
and sacrifices, and large cherubic guardians.
Compare, Genesis 3, with Cherubim guarding the garden gates.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Noting his twenty
years of service as an active priest, the text provides an abundant record that
“Ezekiel sought to interpret the significance” of the destruction as a
purgation, as part of YHWH’s “efforts to resanctify the Temple at the center of
all creation.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[8]</span></span><!--[endif]--></span></a> Ezekiel presents himself as being far from
thrown into theological doubts and questions.
The book is filled with prophetic visions of purification of Jerusalem
and the world as “the process by which a new Temple will be built at the center
of Israel and all creation”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[9]</span></span><!--[endif]--></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Theology under
Stress—new relationships<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The visions in
fact go beyond the traditions, and Ezekiel does not attempt to duplicate the
actual Temple. As if adopting a “process
theology”,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[10]</span></span><!--[endif]--></span></a>
Ezekiel introduces “inter-related” and even inter-textual processes perhaps
intended to address both the intellectual (theological) crisis and the physical
tragedy of destruction and exile. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Perhaps these
vivid visions reveal an intention on the part of the prophet to open himself up
to visionary experiences to obtain insight into the will of his deity in these
dire conditions. He seems to have trusted the outcome to be G-d’s will, and
then moved to an interpretation which takes the destruction as YHWH’s “efforts
to resanctify the Temple at the center of all creation”,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[11]</span></span><!--[endif]--></span></a>
clearly a bold and inspired mission.
This interpretation leaves YHWH in control and active in the entire
proceedings. It also blames the tribe, not YHWH or even the Babylonians, for
the destruction. The absence of a
theodicy suggests that Ezekiel’s deity is omni-present, powerful, retributive,
and to be feared. In the symbols,
Ezekiel introduces a new theology with less emphasis on a “chosen people”,
expanding G-d’s work to the universe, and pointing to a Messiah who will save
the whole human race in the future. With
this messianic message, some Commentators point to Ezekiel as the founder of a Judaic
version of visionary mystical tradition.
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
In addition,
Ezekiel 18:1-32, explicitly challenges the tradition of tribal
responsibility. Verse 3 is explicit
universalism – “all souls are mine”, repeated at 30, in a polemic against
tribalism. Verses 20 and 24 signal a revolution in personal responsibility for
the righteous. In verse 30, the Lord says “I will judge you, O House of Israel,
every one according to his ways”. The
chapter certainly introduced what is now considered the legal concept of
“damages” owed to the victims of wrongs, but few have considered this to be a
new religion. The tragic scenario
elevates Ezekiel to declare “divine presence and sanctity” in the theatre of
the entire world, no longer limited to a Temple or even a tabernacle in the
dusty hills and watering holes of Canaan.
Ezekiel relieves the righteous for the sins of their fathers – and
offers a Lord who asks them to turn away from the wicked ways and live. Ezekiel
18:23, 32; 33:11. He offers a new life, but not a new deity.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
From the oracular
visions of the text, the prophetic language and imagery, coupled with Ezekiel’s
concern for the reestablishment of the Holy Temple, the text makes it clear
that Ezekiel pursues a functional role and identity as both a Prophet and high
Priest of the erstwhile Jerusalem Temple.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[12]</span></span><!--[endif]--></span></a> Professor Sweeney places this dual function
and Ezekiel’s face on the annihilation of lives and culture, in perspective, by
noting his almost mad salvific: “Thus
Ezekiel’s visions, oracles, and symbolic actions indicate an effort to
recognize the manifestation of YHWH in creation at large and to adapt the usual
practices and perspectives of life in the holy Temple to account for YHWH’s
presence throughout all of creation and to explain the significance of YHWH’s
destruction of Israel and the Temple itself.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[13]</span></span><!--[endif]--></span></a><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%;">
For
example, this expansive portrayal of divinity appears in the repetitions of the
expression, “the glory of YHWH” (Hebrew <i>kebod
yhwh</i>).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[14]</span></span><!--[endif]--></span></a> The language and the derivative imagery of
his “visions” invoke the “divine presence” among a people uniquely accustomed
to worshiping an invisible deity without idols.
From the outset, his first vision is a portrayal or invocation of a
powerful all-seeing deity. He sees the
glory as a “cloud”, invoking the ten incense stands with smoke symbolizing the
divine during worship services in the Temple.
Ezekiel uses similes and metaphoric imagery to describe divine presence,
for example, “upon this semblance of a throne, in appearance like sapphire…there
was the semblance of a human form”. Ez 1:26.
The “otherness” and power of the divine is expressed in the
unprecedented description of creatures with four faces said to be able to move in
all four directions at once. Ez 1:17. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
By the time of his
visions, the people had already lost the nation, the Temple, the ark of the
covenant, and many of their priests.
Their King was carried off and the people enslaved or killed. These
losses are replaced, by metaphoric and transfigured resurrection in the
detailed imagery of the visions. Hence, the visions not only invoke the
“presence”, but the Temple itself, the arc, and the elders of Israel assembled
on Mt. Sinai for a banquet with YHWH, a clear nod to the story in Exodus
24:9-11. In other words, Ezekiel is
reminding his audience that he worships the same G-d of their Scriptures. The
so-called “recognition formula” – “so that they will know that I am YHWH” is
employed throughout the book.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[15]</span></span><!--[endif]--></span></a><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Like the Hebrew
tradition, Ezekiel’s deity is also a contrast to the native gods in the region.
For example, although he uses the flying chariot similar to such pagan deities
as Baal, often portrayed as the “rider of clouds”, and Ashur with a winged
solar disc,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn16" name="_ftnref16" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[16]</span></sup><!--[endif]--></sup></a>
neither the text nor his oracles suggest he saw such a figure or worshiped the
entity. Ezekiel repeatedly presents
himself as YHWH’s prophet.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn17" name="_ftnref17" title=""><sup><!--[if !supportFootnotes]--><sup><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[17]</span></sup><!--[endif]--></sup></a>
Ezekiel 33:23-29.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Is this a New
Religion?<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The divine visions
fairly raise questions about the concept of monotheism and whether Ezekiel was
starting a new religion with a new god. For example, Professor Sweeney
describes Ezekiel 40:1-43:12<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[18]</span></span><!--[endif]--></span></a>
where the prophet claims that he “is transported supernaturally to Israel to
receive instructions for the building of the Temple.” “His guide is described as a man whose
appearance shone like bronze, much like the four living creatures or cherubim
who bore the presence of YHWH through the heavens.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[19]</span></span><!--[endif]--></span></a>
Ezekiel 1-2; 8-11. Perhaps this is a
lesser god, not a human, and not YHWH.
Furthermore, G-d is anthropomorphized as “a man” who speaks, transports
Ezekiel, with hands and feet. Ezekiel
43:5-7.<span class="MsoFootnoteReference"> <a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn20" name="_ftnref20" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[20]</span></span><!--[endif]--></a></span>
The vision suggests that “carcasses of kings” will no longer be accepted in
G-d’s house, perhaps portending theocracy rather than monarchy. Ezekiel 43:9.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[21]</span></span><!--[endif]--></span></a> Ezekiel’s vision of sacrifices seems to
institute a new centralized system, with “sin offering”, “atonement”, and
goats. <a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[22]</span></span><!--[endif]--></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
This message need
not be considered a “new religion” so much as a shift to create a meaningful
message for a disenfranchised nation of enslaved exiles. Ezekiel is one of these captives, and is addressing
a freshly-enslaved people whose Mosaic traditions recount a G-d who led them
out of Egyptian oppression. Ezekiel has
to create a new redemption for the oppression of Babylonian captivity. He seems
to choose to re-build the Temple in order to do so. As professor Sweeney puts
it: “Clearly, the destruction and restoration of the Temple are the key events
around which the book of Ezekiel turns”, and Ezekiel also ultimately calls for
reunification of Israel and Judah under a Davidic monarch.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[23]</span></span><!--[endif]--></span></a> As a practical proposal, it places the ideals
of the Josiah reforms at the center of a “new creation”. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
<u>Father of
Syncretic Mysticism<o:p></o:p></u></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
This use of the
old unifying theology is applied to a larger and expressly monarchical entity,
under a more powerful G-d, but still rooted in the old narrative
traditions. The visions of G-d, and of Israel’s
place in history, place crucial emphasis on dominant themes drawn from Genesis
and the Exodic Hebrew narratives. Redemption by conforming conduct to the law
has always been a unifying and essential theme, and Ezekiel repeatedly assures
his audience that such saving will again come as it has in the past. This vision consummates with the return of
YHWH to the rebuilt Temple according to the divine plan. Ezek 43-47:12.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
In providing this
hope, Ezekiel opens unique theological aspects.
He introduces a more mystical vision of god. For example, the rustic who ate the tea-cakes
served by Sarah and Abraham, and the levin-lit mountain G-d who shows his “back-side”
to Moses, is now replaced by a golden chariot “riding the clouds”, with a
semblance sitting on a throne pulled by creatures, “Hayot” animals. The vehicle
has “wheels within wheels”, with eyes on them, and the four faces of the
carriers turn all directions without turning.
The description of G-d is both more and less anthropomorphic, but is
clearly an “other”. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The visions place
the “hand of god” at center of the action of the nations – influencing all events.
Reality and history are flowing out of the will of god. This G-d rules the whole world, all nations. He
rules the will of people and the inclinations of their hearts. Ezekiel 20:25-26. This is a new and even bizarre picture,
strangely presented, of a powerful deity, seen by no other prophet, nor ever
referred to in any other book of Torah.
The chariot literally introduces the literature of “secrets” in Judaism.
Ezekiel bore burdens of “truth” and “duty” which were too heavy to bear. Cultic schools spread across the globe to
search for better gods who could command better obedience.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[24]</span></span><!--[endif]--></span></a>
Scholars to this day devote themselves to concealing and teaching the “self
enfolded self-revealing secrets of the created order”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[25]</span></span><!--[endif]--></span></a><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
For example, in Chapter
8, while Ezekiel sits in front of his house, “the hand of G-d fell upon him”, and
took him from Babylon back to Jerusalem. No other prophet had been so
transported. He sees a vision of dry bones, and the hand of god, circles around,
and carries him back to Babylon where he must preach to the exiles. His message is that the temple is defiled and
impure. The vision of a future Temple is like the dream of a deity who wants
people to restore the Temple. Ezekiel plants the seed for a Restoration of
Israel. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
It is in this
sense that Ezekiel is considered by some as the founder a new and mystical
tradition, with a futuristic but more than allegoric temple. In Chapter 8,
Ezekiel describes the real temple—defiled--
and then the ideal one. The symbols point to its representation of the world as
sacred. As for the unique theophany –
for example the special rainbow and cloud-riding “chariot” in chapter 1 -- is
unlike any other narrative in the Bible, the differences may not be
“theological”. Ezekiel does not deify
the lesser gods he identifies – for example, the “guide” who measures the
specifications for the new Temple, or the carriers of the chariot. He is not
introducing polytheism or Hindu pantheism or Psalmic universalism (“Ye are gods”
Psalm 82.6), nor Christ-taught Unitarianism (“Who art thou, unmindful of the
God within?” John 10:34). <o:p></o:p></div>
<h1>
<b>Part II. What Biblical sources influenced this conception? <o:p></o:p></b></h1>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Ezekiel’s imagery
and visions invoke the past “story” narratives of Genesis and Exodus, and the
Levitical and legal traditions and priestly practices of Numbers and
Leviticus. In addition, his priestly
role is a modification and reflection of Isaiah and the other Prophets. As Professor Sweeney put it, “These chapters
draw heavily on earlier Pentateuchal and prophetic traditions.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[26]</span></span><!--[endif]--></span></a>
Although chariots were not used in the
Temple, the local traditions and other books of Torah portrayed divine figures
“riding the clouds” in such vehicles to show power over the created world.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[27]</span></span><!--[endif]--></span></a>
Ezekiel 8:11 refers to the “seventy men of the ancients of the house of Israel”
with clouds of incense apparently concealing abominations, and at 8:14, weeping
women at the gate of the Temple facing north—where Ishtar’s lover, Tammuz, is
mentioned – a perduring Biblical concern because of almost constant devotion in
the region.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[28]</span></span><!--[endif]--></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Indeed, the mystic
visionary experience conveyed by Ezekiel fits a pattern already established in
the Biblical narratives. With Moses, for
example, in Exodus 3-4, we see the
literary motifs of vision, dialogues with god, the appointment of a messenger,
who hesitates, refuses, the rejection of the fears and refusal, and messenger receiving
a public sign. Ezekiel provides this Motif
and the “touching the lips” to purify the messenger. Isaiah and Jeremiah also encounter god, and
the narrative unfolds the appointment, and comparable prophetic mission imposed
upon an anointed court priest. The Isaiah
sequence is repeated with Ezekiel – he sees god, one creature seraphim takes
coal to his lips, the hand of god and the “word of god” conflate, and he
literally eats the words on a scroll.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
One example of
direct Biblical influence is the invocation of Leviticus 18.5 throughout
Ezekiel 20. Ezekiel’s allusions connect
two major motifs in the book to familiar Mosaic tropes: Israel’s disobedience
to the ‘statutes and judgments’ of Yahweh, and unpleasant consequences for
disobedience. These motifs are climactically fulfilled in chapters 36-37 where
Yahweh causes Israel to obey his ‘statutes and judgments’ and breathes life
into the nation with “a new heart” and “new spirit”. The law text of Leviticus 18.5 was selected to
highlight the conditional nature of the covenant, and to amplify the role of divine
agency in the restoration.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Ezekiel expressly
invokes the Biblical narrative of “Sodom and Gomorrah” in his condemnation of
Jerusalem.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[29]</span></span><!--[endif]--></span></a>
He reminds the people that the greatest Sin is indifference to the poor and
needy: The “Sin of Sodom” was “pride, fulness of bread, and careless ease”
while oppressing “the poor and needy”.
Ezekiel repeats the promise of a perpetual covenant, and presents a Lord
who will forgive the repentant. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
One example of drawing
upon the narrative traditions is in Ezekiel 14:14-18. The Prophet seems to make
a polemic involving personal recompense raised in detai in 3.17-21, and
33:1-20, from the statement that the righteous “of the earth” (and he names
Noah, Job and “Daniel” [not the author of the book circa 164 BCE])—save only
themselves, not their offspring. This
may be a theological innovation, but it describes the same deity traced back to
earlier times.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[30]</span></span><!--[endif]--></span></a> <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The concept of
divinity in Ezekiel owes much to the Biblical “wisdom traditions”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[31]</span></span><!--[endif]--></span></a>
Compare Proverbs 30, for example, with a comparison of the people of Israel to
“wood of the vine”. Prov 30; Isa 5:1-7; 28:23-29; Amos 2:13; 3:3-8. And just as “twisted wood is useless for
anything but burning”, so YHWH gave Israel to the torch. Compare, Judg 9.7-21. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Ezekiel’s priestly
character is not only obvious, but is noted from beginning to end. In Ezekiel
94 he makes sophisticated use of a concealed catalog to frame an allegory
prophesying the destruction of Tyre. The
colorful words and tragedic frames run curious parallels with the Attic
dramatist, Aeschylus. Both contend that a soul in sin shall die, and against
the current view that “the fathers have eaten sour grapes and the children’s
teeth are set on edge”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[32]</span></span><!--[endif]--></span></a>
Ezekiel is well-educated, for a service purpose. He is active as prophet during same years’
service as priest. This fact and the
connection of his father’s name “Buzi” with the verb “despise” may also show
the influence of Jeremiah.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[33]</span></span><!--[endif]--></span></a> As with the leaders of historical Israel,
Ezekiel invokes the same prophet-priest role – the “watchman” with duty to blow
the warning trumpet, Ezekiel 33:5, and a “shepherd of Israel”, Ezekiel 34:1-5.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%;">
There
is also a dialectic with Isaiah and Jeremiah, Ezekiel’s immediate priestly
predecessors.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[34]</span></span><!--[endif]--></span></a> Ezekiel
envisions the Persian monarch Cyrus as a divinely-appointed ruler and Temple
builder. Isa 44:28; 45:1. The visions of
Ezekiel correspond to those of Jeremiah, who also sees visions, for example in
the staff made from an almond branch, which blooms. Numbers 17. As Professor Sweeney notes,
speaking of all three, “the Prophets play the central role in the Tanak,
insofar as they provide the link between the ideal portrayal in the Torah of
creation with Israel and the Temple at the center and the reestablishment of
that ideal in the Writings following its disruption.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[35]</span></span><!--[endif]--></span></a><o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Ezekiel’s language reveals a close affiliation
to priestly stories in the Pentateuch that deal with the cult of the Holy. Several chapters, for example, deal with
“purifying” Jerusalem and the altars and high places. This draws upon the cultic provisions in Leviticus
for preserving the Holy.<o:p></o:p></div>
<h1>
<b>Part III. Did this conception influence writings <u>after</u>
the time of Ezekiel?<o:p></o:p></b></h1>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The two Judaic
traditions of Priest and Prophet are joined in a visionary way in the person of
Ezekiel. The practical demands of cultic ritual and the moral demands of the
prophet are both performed and expressed by the book. In both these “channels”, the direction and
vision of Ezekiel has shaped the face of Judaism for many generations.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[36]</span></span><!--[endif]--></span></a> Even in collecting the final “form” of the
Hebrew canon, performed by the temple scribes of Jerusalem under the direction
of the Zadokite priesthood, we see Ezekiel’s legatic muscle. After Ezekiel
stared into the face of extinction and found a vision sufficient to unite an
exiled people, the priesthood continued the tradition of compilation and
preservation of the Torah.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[37]</span></span><!--[endif]--></span></a>
The fact that the exiled scribes compiled, codified, and preserved a Canon of
Scripture is itself an “influence” of Ezekiel.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
In the effort to
describe the “presence of YHWH”, and to respond to the new conditions of exile,
Ezekiel does express some differences with the Torah of Moses. For example, chapters 40-48, describe a futuristic
temple, and no actual rituals. However,
since that time, and since the actual rebuilding of the Second Temple, rabbis began
reconciling the differences. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The Chariot vision
with the oneiric Temple, supplants military armies led by angry God-Kings. The
rain-bow rider in the clouds is a direct beatific invocation of pacific universalist
symbols of dignity and glory. Ezekiel contributed
to a syncretist and unifying movement which appears and begins to fluorish in
archeological records after the period of his service. This influence expanded across the Talmudic
literature of the sages who engage with the chariot, often in cultic holiness
and sects. In addition, the winged
chariot of Ezekiel 1 appears on coins minted in the late Persian period, and
found in the shrine at Lachish inscribed with Aramaic “JDH” (“Judea”) above the
figure.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[38]</span></span><!--[endif]--></span></a>
The visions are synchronic and coincident with the Great Dawning of the Wisdom
Age, from Britain, across Europe and Africa, through the Middle East, all the
way to China. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
The syncretic
influence is pronounced, and scholars have convincingly explained it as a
result of the Babylonian (and later the Persian) employment of exilic Jewish
officials in both palace and temple.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 11.0pt; line-height: 107%;">[39]</span></span><!--[endif]--></span></a>
<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Regionally, in the post-Ezekiel exilic period,
the Josiah Temple reformations and purification processes were implemented –
not in temples and towns, but in the souls of human beings. Ezekiel kept the idea of what “purity” means
in the real world, without a Temple, and this new theology adapted to exile.
This was when “Scripture” was canonized, when the community began to care for
the poor and require moral leadership from the powerful. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
While Jeremiah had
also preached not looking to Egypt for protection, Ezekiel added a new
perception: You cannot just look for G-d’s
Temple to save you either, if you are not acting morally. This became a social movement. Judaism developed into a social protest against
the upper classes who neglected the Temple and its community. The unequally-distributed but robust prosperity
of the Hasmonean period was perceived as being immorally wrong, selfish and
self-defeating. In the period after
Ezekiel, the perception of a need for Redemption became even more widespread.
The return to Jerusalem and rebuilding the Temple again as genuine Holiness
shifted from merely moral guidance to necessary commands. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Ezekiel 1 can be
found in other writings, such as Enoch, and the circle known as defenders of
the chariot, mystic sailing on a great sea toward unification with G-d. The tradition of the sages from Talmudic
literature—a wisdom tradition--developed. Ezekiel was a holotype for the wisdom sages of
the Psalms, Proverbs, and Qoheleth. <o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
Throughout the
region, the chariot developed a syncretic Unitarian exegetical domain and
became unique doctrine, connected with a visionary experience. Some groups, for
example, established the sources of the Kabbalah, and engaged in intense study –
seeing themselves encircled by a spiritual fire of awakening consciousness and
awareness, and intensifying the concept of divinity. In a sense, Ezekiel is the inspiration for
the Midrash, which was written, according to Talmudic legend, to explain and
clarify. The “PARDES”—the pun on the
garden which is an acronym for levels of study – the Peshat, Rash, miDrash, and
Sod “secret” – is not coincidentally another reference to Ezekiel’s visions.<o:p></o:p></div>
<div class="MsoNormal" style="line-height: 150%; text-indent: .5in;">
And finally, where
do apocalyptic traditions come from?
Many scholars trace them to Ezekiel’s first chapter. Wellhausen, on the other hand, doubted and
downplayed Priestly sources. He
suspected even Jeremiah of corrupting the Word. Yet Ezekiel stands on the
riparian banks of a vision which stays alive – we still speak of the dry bones,
and we still write of the perduring dream of rebuilding the Temple, based on
the concept of authenticity and the sanctity of the world it represents. <o:p></o:p></div>
<div style="border-bottom: solid windowtext 1.5pt; border: none; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: .5in;">
<br /></div>
</div>
<span style="font-family: "calibri" , sans-serif; font-size: 16.0pt; line-height: 107%;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span>
<br />
<div class="MsoNormal">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-size: 16.0pt; line-height: 107%;">Bibliography<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div class="MsoBibliography">
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL {"custom":[]} <span
style='mso-element:field-separator'></span><![endif]-->Berquist,
Jon L. <i>Judaism in Persia’s Shadow: A Social and Historical Approach</i>.
Eugene, Or.: Wipf and Stock Pub., 2003.<o:p></o:p></div>
<div class="MsoBibliography">
Clifford, Richard J., ed. <i>Wisdom
Literature in Mesopotamia and Israel</i>. Society of Biblical Literature
Symposium Series 36. Atlanta: Soc. of Biblical Literature, 2007.<o:p></o:p></div>
<div class="MsoBibliography">
Cobb, John. <i>Process Theology: An
Introductory Exposition</i>. Philadelphia, PA: Westminster Press, 1976.<o:p></o:p></div>
<div class="MsoBibliography">
“Dictionary of the Bible.” <i>Keylawk
Library</i>, 1963. https://www.librarycat.org/lib/keylawk/item/134639122.<o:p></o:p></div>
<div class="MsoBibliography">
Hoffman, Yair. <i>A Blemished Perfection;
the Book of Job in Context</i>. Bath: Journal for the Study of the Old
Testament, 1996.<o:p></o:p></div>
<div class="MsoBibliography">
McKenzie, Steven L., and Stephen R.
Haynes, eds. <i>To Each Its Own Meaning; an Introduction to Biblical Criticisms
and Their Application</i>. Louisville,KY: Westminster John Knox Press, 1999.<o:p></o:p></div>
<div class="MsoBibliography">
<i>Nine Greek Dramas;
by Aeschylus, Sophocles, Euripides and Aristophanes</i>. Vol. 8. New York, NY: P F Collier & Son Company, 1909.<o:p></o:p></div>
<div class="MsoBibliography">
Perdue, Leo G. <i>The Sword and the
Stylus: An Introduction to Wisdom in the Age of Empires</i>. Grand Rapids,
Mich: W.B. Eerdmans Pub. Co, 2008.<o:p></o:p></div>
<div class="MsoBibliography">
Pritchard, James B., and Daniel E.
Fleming, eds. <i>The Ancient Near East; an Anthology of Texts and Pictures.</i>
Princeton, N.J: Princeton University Press, 2011.<o:p></o:p></div>
<div class="MsoBibliography">
Sweeney, Marvin A. <i>Tanak: A
Theological and Critical Introduction to the Jewish Bible</i>, 2011.
http://www.librarything.com/work/12075940/edit/133767278.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<div>
<!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[1]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"qkuF9XhZ","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 326, compare
321.}","plainCitation":"Sweeney, Tanak, 326, compare
321."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"326,
compare 321"}]} <span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 326, compare 321.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Defining “sins” by invoking
Sodom and its neglect of the poor – Ezekiel 16:49.<o:p></o:p></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[2]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"mSA5HmR3","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 14. Historians
disagree on the types and extent of the devastation. It may have been limited
to great houses and the ruling strata. However, for a captive Priest, the loss
would have annihilating.}","plainCitation":"Berquist,
Judaism in Persia’s Shadow, 14. Historians disagree on the types and extent of
the devastation. It may have been limited to great houses and the ruling
strata. However, for a captive Priest, the loss would have
annihilating."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"locator":"14.
Historians disagree on the types and extent of the devastation. It may have
been limited to great houses and the ruling strata. However, for a captive
Priest, the loss would have annihilating."}]} <span style='mso-element:
field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>, 14. Historians disagree
on the types and extent of the devastation. It may have been limited to great
houses and the ruling strata. However, for a captive Priest, the loss would
have annihilating.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[3]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"Cdg0V1Nf","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 319, familiar with the Josiah reforms at
325.}","plainCitation":"Sweeney, Tanak, 319, familiar with
the Josiah reforms at
325."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"319,
familiar with the Josiah reforms at 325"}]} <span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 319, familiar with
the Josiah reforms at 325.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[4]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"jz0rz6ix","properties":{"formattedCitation":"{\\rtf
Ibid., 320, noting some speculation around Ezekiel\\uc0\\u8217{}s exact age, he
would have been exposed to King Josiah\\uc0\\u8217{}s reforms which began in
627 BCE.}","plainCitation":"Ibid., 320, noting some
speculation around Ezekiel’s exact age, he would have been exposed to King
Josiah’s reforms which began in 627
BCE."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"320,
noting some speculation around Ezekiel's exact age, he would have been exposed
to King Josiah's reforms which began in 627 BCE."}]} <span
style='mso-element:field-separator'></span><![endif]-->Ibid., 320, noting some speculation around Ezekiel’s exact age, he
would have been exposed to King Josiah’s reforms which began in 627 BCE.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> At 325: “Ezekiel appears to
have been heavily-influenced by the reform” based on the programmatic agenda of
“his visions of a restored Temple and a reunited Israel with a Davidic monarch
gathered around that Temple”, which embody the ideals of Josiah’s reforms. <o:p></o:p></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[5]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"XurNLsyC","properties":{"formattedCitation":"{\\rtf
Ibid., 323, noting Odell\\uc0\\u8217{}s
article.}","plainCitation":"Ibid., 323, noting Odell’s
article."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"323,
noting Odell's article."}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 323, noting Odell’s article.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[6]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"pJXlwAvu","properties":{"formattedCitation":"Ibid.,
324, citing intertextual references for these and other priestly
concerns.","plainCitation":"Ibid., 324, citing intertextual
references for these and other priestly
concerns."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"324,
citing intertextual references for these and other priestly concerns. "}]}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 324, citing intertextual references for these and other
priestly concerns.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[7]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM {"citationID":"HYmMhQJl","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 25, noting thousands of
documents recovered from the ancients of the Middle
East.}","plainCitation":"McKenzie and Haynes, To Each Its
Own Meaning, 25, noting thousands of documents recovered from the ancients of
the Middle
East."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"locator":"25,
noting thousands of documents recovered from the ancients of the Middle
East."}]} <span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 25, noting thousands of documents recovered from the ancients of
the Middle East.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[8]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"CK3P6NvB","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 321.}","plainCitation":"Sweeney,
Tanak, 321."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"321"}]}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 321.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[9]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"0mhC8RO6","properties":{"formattedCitation":"{\\rtf
Ibid., 267; and \\uc0\\u8220{}Ezekiel begins with destruction but concludes
with consolation\\uc0\\u8221{}.}","plainCitation":"Ibid.,
267; and “Ezekiel begins with destruction but concludes with
consolation”."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"267;
and \"Ezekiel begins with destruction but concludes with
consolation\"."}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 267; and “Ezekiel begins with
destruction but concludes with consolation”.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[10]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"KE5I8XTw","properties":{"formattedCitation":"{\\rtf
Cobb, {\\i{}Process Theology: An Introductory
Exposition}.}","plainCitation":"Cobb, Process Theology: An
Introductory
Exposition."},"citationItems":[{"id":172,"uris":["http://zotero.org/users/3363457/items/X5JZBH8P"],"uri":["http://zotero.org/users/3363457/items/X5JZBH8P"]}]}
<span style='mso-element:field-separator'></span><![endif]-->Cobb, <i>Process Theology: An
Introductory Exposition</i>.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[11]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"914fadz2","properties":{"formattedCitation":"Ibid.,
321.","plainCitation":"Ibid.,
321.","dontUpdate":true},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"321"}]}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, Tanak, 321.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[12]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"pLMJIxKR","properties":{"formattedCitation":"Ibid.,
320.","plainCitation":"Ibid.,
320."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"320"}]}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 320.<!--[if supportFields]><span style='mso-ascii-font-family:
Calibri;mso-hansi-font-family:Calibri;mso-bidi-font-family:Calibri'><span
style='mso-element:field-end'></span></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[13]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"z26b8yr2","properties":{"formattedCitation":"Ibid.,
322.","plainCitation":"Ibid.,
322."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"322"}]}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 322.<!--[if supportFields]><span style='mso-ascii-font-family:
Calibri;mso-hansi-font-family:Calibri;mso-bidi-font-family:Calibri'><span
style='mso-element:field-end'></span></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[14]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"hTjyGiLg","properties":{"formattedCitation":"Ibid.,
322, with illustrations of multiple usage in multiple
settings.","plainCitation":"Ibid., 322, with illustrations
of multiple usage in multiple
settings."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"322,
with illustrations of multiple usage in multiple settings."}]} <span
style='mso-element:field-separator'></span><![endif]-->Ibid., 322,
with illustrations of multiple usage in multiple settings.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[15]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"RLxjppC3","properties":{"formattedCitation":"Ibid.,
324, footnoting Zimmerli.","plainCitation":"Ibid., 324,
footnoting Zimmerli."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"324,
footnoting Zimmerli."}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 324, footnoting Zimmerli.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[16]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"0PSGK7IV","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 325, citing the Baal Cycle, refernced in FN 14, ANET
132, 138, in Pritchard at 107
ff.}","plainCitation":"Sweeney, Tanak, 325, citing the Baal
Cycle, refernced in FN 14, ANET 132, 138, in Pritchard at 107 ff.","dontUpdate":true},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"325,
citing the Baal Cycle, refernced in FN 14, ANET 132, 138, in Pritchard at 107
ff."}]} <span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 325, citing the
Baal Cycle, referenced in FN 14, ANET 132, 138, in Pritchard at 107 ff.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[17]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"s1TKgyeo","properties":{"formattedCitation":"Ibid.,
336.","plainCitation":"Ibid.,
336."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"336"}]}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 336.<!--[if supportFields]><span style='mso-ascii-font-family:
Calibri;mso-hansi-font-family:Calibri;mso-bidi-font-family:Calibri'><span
style='mso-element:field-end'></span></span><![endif]--> <o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[18]</span></span><!--[endif]--></span></a>
Ezekiel 40:1 In the five and twentieth year of our captivity, in the beginning
of the year, in the tenth day of the month, in the fourteenth year after that
the city was smitten, in the selfsame day, the hand of the LORD was upon me,
and He brought me thither.<o:p></o:p></div>
<div class="MsoFootnoteText">
40:2 In the visions of God brought He me into the land
of Israel, and set me down upon a very high mountain, whereon was as it were
the frame of a city on the south.<o:p></o:p></div>
<div class="MsoFootnoteText">
40:3 And He brought me thither, and, behold, there was
a man, whose appearance was like the appearance of brass, with a line of flax
in his hand, and a measuring reed; and he stood in the gate.<o:p></o:p></div>
<div class="MsoFootnoteText">
40:4 And the man said unto me: 'Son of man, behold
with thine eyes, and hear with thine ears, and set thy heart upon all that I
shall show thee, for to the intent that I might show them unto thee art thou
brought thither; declare all that thou seest to the house of Israel.'<o:p></o:p></div>
<div class="MsoFootnoteText">
40:5 And behold a wall on the outside of the house
round about, and in the man's hand a measuring reed of six cubits long, of a
cubit and a hand-breadth each; so he measured the breadth of the building, one
reed, and the height, one reed.<o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[19]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"T84UCHTG","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 339.}","plainCitation":"Sweeney,
Tanak, 339."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"339"}]}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 339.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[20]</span></span><!--[endif]--></span></a>
Ezekiel 43:5 And a spirit took me up, and brought me into the inner court; and,
behold, the glory of the LORD filled the house.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:6 And I heard one speaking unto me out of the
house; <i>and a man stood by me</i>.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:7 And He said unto me: 'Son of man, this is the
place of My throne, and the place of the soles of My feet, where I will dwell
in the midst of the children of Israel for ever…<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[21]</span></span><!--[endif]--></span></a>
43:9 Now let them put away their harlotry, and the carcasses of their kings,
far from Me, and I will dwell in the midst of them for ever.<o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[22]</span></span><!--[endif]--></span></a>
43:15 And the hearth shall be four cubits; and from the hearth and <b>upward there shall be four horns.</b><o:p></o:p></div>
<div class="MsoFootnoteText">
43:18 And He said unto me: 'Son of man, thus saith the
Lord GOD: These are the ordinances of the altar in the day when they shall make
it, to offer burnt-offerings thereon, and <b>to
dash blood</b> against it.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:19 Thou shalt give to the priests the Levites that
are of the seed of Zadok, who are near unto Me, to minister unto Me, saith the
Lord GOD, a <b>young bullock for a
sin-offering</b>.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:20 And thou shalt take of the blood thereof, and
put it on the four horns of it, and on the four corners of the settle, and upon
the border round about; thus shalt thou purify it and make <b>atonement</b> for it.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:21 Thou shalt also take the bullock <b>of the sin-offering</b>, and it shall be
burnt in the appointed place of the house, without the sanctuary.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:25 Seven days shalt thou <b>prepare every day a goat</b> for a <b>sin-offering</b>;
they shall also prepare a young bullock, and a <b>ram</b> out of the flock, without blemish.<o:p></o:p></div>
<div class="MsoFootnoteText">
43:27 And when they have accomplished the days, it
shall be that upon the eighth day, and forward, the priests shall make your
burnt-offerings upon the altar, and <b>your
peace-offerings</b>; and I will accept you, saith the Lord GOD.'<o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[23]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"RrlFdN3N","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 325.}","plainCitation":"Sweeney,
Tanak, 325."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"325"}]}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 325.<!--[if supportFields]><span
style='mso-ascii-font-family:Calibri;mso-hansi-font-family:Calibri;mso-bidi-font-family:
Calibri'><span style='mso-element:field-end'></span></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[24]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"qHznpYw5","properties":{"formattedCitation":"{\\rtf
Clifford, {\\i{}Wisdom Literature in Mesopotamia and Israel}, 28: \"...the
development of the Mesopotamian concept of wisdom has a striking parallel in
biblical literature...Wisdom from experience...wisdom by revelation takes its
place in the Persian era..The principal difference...is the emphasis that this
new wisdom is, precisely, no secret. Having come doen from above, it is
accessible to all.\".}","plainCitation":"Clifford,
Wisdom Literature in Mesopotamia and Israel, 28: \"...the development of
the Mesopotamian concept of wisdom has a striking parallel in biblical
literature...Wisdom from experience...wisdom by revelation takes its place in
the Persian era..The principal difference...is the emphasis that this new
wisdom is, precisely, no secret. Having come doen from above, it is accessible
to
all.\"."},"citationItems":[{"id":178,"uris":["http://zotero.org/users/3363457/items/326BS4IP"],"uri":["http://zotero.org/users/3363457/items/326BS4IP"],"locator":"28:
\"...the development of the Mesopotamian concept of wisdom has a striking
parallel in biblical literature...Wisdom from experience...wisdom by revelation
takes its place in the Persian era..The principal difference...is the emphasis
that this new wisdom is , precisely , no secret. Having come doen from above,
it is accessible to all.\""}]} <span style='mso-element:field-separator'></span><![endif]-->Clifford, <i>Wisdom Literature in
Mesopotamia and Israel</i>, 28: "...the development of the Mesopotamian
concept of wisdom has a striking parallel in biblical literature...Wisdom from
experience...wisdom by revelation takes its place in the Persian era..The
principal difference...is the emphasis that this new wisdom is, precisely, no
secret. Having come doen from above, it is accessible to all.".<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[25]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"NnTIK2aB","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}The Sword and the Stylus}, 20, paraphrasing Perdue\\uc0\\u8217{}s
quotation of Gerhard von Rad\\uc0\\u8217{}s
formulation.}","plainCitation":"Perdue, The Sword and the
Stylus, 20, paraphrasing Perdue’s quotation of Gerhard von Rad’s
formulation."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"locator":"20,
paraphrasing Perdue's quotation of Gerhard von Rad's formulation."}]} <span
style='mso-element:field-separator'></span><![endif]-->Perdue, <i>The Sword and the Stylus</i>, 20, paraphrasing Perdue’s
quotation of Gerhard von Rad’s formulation.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[26]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"lyvHFnfP","properties":{"formattedCitation":"{\\rtf
Ibid., 337, FN 29, referencing Sweeney, \"The Priesthood and the Proto\\uc0\\u8211{}apocalyptic
Rading of Prophetic and Pentateuchal Texts,\" in Form and Intertextuality,
239\\uc0\\u8211{}47.}","plainCitation":"Ibid., 337, FN 29,
referencing Sweeney, \"The Priesthood and the Proto–apocalyptic Rading of
Prophetic and Pentateuchal Texts,\" in Form and Intertextuality,
239–47.","dontUpdate":true},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"337,
FN 29, referencing Sweeney, \"The Priesthood and the Proto-apocalyptic
Rading of Prophetic and Pentateuchal Texts,\" in Form and Intertextuality,
239-47."}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 337, FN 29, referencing Sweeney,
"The Priesthood and the Proto–apocalyptic Reading of Prophetic and
Pentateuchal Texts," in Form and Intertextuality, 239–47.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[27]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"Q5LgmVPD","properties":{"formattedCitation":"{\\rtf
Ibid., 322, citing examples<span style='mso-spacerun:yes'> </span>of chariots
portrayed in 2 Sam 22:7, Pss 18:6\\uc0\\u8211{}19; 68:17\\uc0\\u8211{}20,
32\\uc0\\u8211{}35; Hab 3bukuk.}","plainCitation":"Ibid.,
322, citing examples<span style='mso-spacerun:yes'> </span>of chariots
portrayed in 2 Sam 22:7, Pss 18:6–19; 68:17–20, 32–35; Hab
3bukuk."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"322,
citing examples<span style='mso-spacerun:yes'> </span>of chariots portrayed in
2 Sam 22:7, Pss 18:6-19; 68:17-20, 32-35; Hab 3bukuk."}]} <span
style='mso-element:field-separator'></span><![endif]-->Ibid., 322, citing examples of
chariots portrayed in 2 Sam 22:7, Pss 18:6–19; 68:17–20, 32–35; Hab 3bukuk.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[28]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"y9eCFFDx","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 81\\uc0\\u8211{}82,
provides the text of the Akkadian Ishtar lament for the competing savior deity
\\uc0\\u8220{}Tammuz\\uc0\\u8221{} mentioned by
Ezekiel.}","plainCitation":"Pritchard and Fleming, The
Ancient Near East, 81–82, provides the text of the Akkadian Ishtar lament for
the competing savior deity “Tammuz” mentioned by Ezekiel."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"locator":"81-82,
provides the text of the Akkadian Ishtar lament for the competing savior deity
\"Tammuz\" mentioned by Ezekiel"}]} <span style='mso-element:
field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient Near East</i>, 81–82, provides
the text of the Akkadian Ishtar lament for the competing savior deity “Tammuz”
mentioned by Ezekiel.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[29]</span></span><!--[endif]--></span></a>
Exekiel 16:48 As I live, saith the Lord GOD, Sodom thy sister hath not done,
she nor her daughters, as thou hast done, thou and thy daughters.<o:p></o:p></div>
<div class="MsoFootnoteText">
16:49 Behold, this was the iniquity of thy sister
Sodom: pride, fulness of bread, and careless ease was in her and in her
daughters; neither did she strengthen the hand of the poor and needy.<o:p></o:p></div>
<div class="MsoFootnoteText">
…16:55 And thy sisters, Sodom and her daughters, shall
return to their former estate, and Samaria and her daughters shall return to
their former estate, and thou and thy daughters shall return to your former
estate.<o:p></o:p></div>
<div class="MsoFootnoteText">
…16:59 For thus saith the Lord GOD: I will even deal with
thee as thou hast done, who hast despised the oath in breaking the covenant.<o:p></o:p></div>
<div class="MsoFootnoteText">
16:60 Nevertheless I will remember My covenant with
thee in the days of thy youth, and I will establish unto thee an everlasting
covenant.<o:p></o:p></div>
<div class="MsoFootnoteText">
16:61 Then shalt thou remember thy ways, and be
ashamed, when thou shalt receive thy sisters, thine elder sisters and thy
younger; and I will give them unto thee for daughters, but not because of thy
covenant.<o:p></o:p></div>
<div class="MsoFootnoteText">
16:62 And I will establish My covenant with thee, and
thou shalt know that I am the LORD;<o:p></o:p></div>
<div class="MsoFootnoteText">
16:63 that thou mayest remember, and be confounded,
and never open thy mouth any more, because of thy shame; when I have forgiven
thee all that thou hast done, saith the Lord GOD.'<o:p></o:p></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[30]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"ur9eYL9S","properties":{"formattedCitation":"{\\rtf
Hoffman, {\\i{}A Blemished Perfection; the Book of Job in Context},
230.}","plainCitation":"Hoffman, A Blemished Perfection;
the Book of Job in Context, 230."},"citationItems":[{"id":101,"uris":["http://zotero.org/users/3363457/items/EMGM75UR"],"uri":["http://zotero.org/users/3363457/items/EMGM75UR"],"locator":"230"}]}
<span style='mso-element:field-separator'></span><![endif]-->Hoffman, <i>A Blemished Perfection; the
Book of Job in Context</i>, 230.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[31]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"6RWhXBBs","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 330.}","plainCitation":"Sweeney,
Tanak, 330."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"330"}]}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 330.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[32]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"1jueZCmN","properties":{"formattedCitation":"{\\rtf
{\\i{}Nine Greek Dramas; by Aeschylus, Sophocles, Euripides and Aristophanes},
8:5, suggesting a parallel of themes (retribution, inheritance of evil; justice
of G\\uc0\\u8211{}d) in House of Atreus.<span style='mso-spacerun:yes'>
</span>Aeshylus also shares the notion of punishment for sinning souls, as well
as the \\uc0\\u8220{}sour grapes\\uc0\\u8221{} effect on children\\uc0\\u8217{}s
teeth.}","plainCitation":"Nine Greek Dramas; by Aeschylus,
Sophocles, Euripides and Aristophanes, 8:5, suggesting a parallel of themes
(retribution, inheritance of evil; justice of G–d) in House of Atreus.<span
style='mso-spacerun:yes'> </span>Aeshylus also shares the notion of punishment
for sinning souls, as well as the “sour grapes” effect on children’s
teeth."},"citationItems":[{"id":153,"uris":["http://zotero.org/users/3363457/items/58IU7GM9"],"uri":["http://zotero.org/users/3363457/items/58IU7GM9"],"locator":"5,
suggesting a parallel of themes (retribution, inheritance of evil; justice of
G-d) in House of Atreus.<span style='mso-spacerun:yes'> </span>Aeshylus also
shares the notion of punishment for sinning souls, as well as the \"sour
grapes\" effect on children's teeth."}]} <span style='mso-element:
field-separator'></span><![endif]--><i>Nine Greek Dramas; by Aeschylus, Sophocles, Euripides and Aristophanes</i>, 8:5, suggesting a parallel of themes
(retribution, inheritance of evil; justice of G–d) with "House of Atreus". Aeshylus also shares the notion of punishment
for sinning souls, as well as the “sour grapes” effect on children’s teeth.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[33]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"idq2wB1E","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 116
\\uc0\\u8220{}Buzi.\\uc0\\u8221{}}","plainCitation":"“Dictionary
of the Bible,” 116 “Buzi.”"},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"locator":"116
\"Buzi\""}]} <span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 116 “Buzi.”<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[34]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"MBwACZng","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 267,citing Isaiah at 266, noting the contrast between
King David, and King Cyrus, as divinely-appointed rulers and
Temple-builder.}","plainCitation":"Sweeney, Tanak,
267,citing Isaiah at 266, noting the contrast between King David, and King
Cyrus, as divinely-appointed rulers and
Temple-builder."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"267,citing
Isaiah at 266, noting the contrast between King David, and King Cyrus, as
divinely-appointed rulers and Temple-builder."}]} <span style='mso-element:
field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 267, citing Isaiah at 266, noting the contrast
between King David, and King Cyrus, as divinely-appointed ruler and
Temple-builder.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[35]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"OgqCEGFG","properties":{"formattedCitation":"{\\rtf
Ibid., 268 \\uc0\\u8211{} citing Gerhard von Rad\\uc0\\u8217{}s
treatment.}","plainCitation":"Ibid., 268 – citing Gerhard von
Rad’s
treatment."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"locator":"268
– citing Gerhard von Rad’s treatment"}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 268 – citing Gerhard von Rad’s
treatment.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[36]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"aytPryY0","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 40, 91,
95.}","plainCitation":"McKenzie and Haynes, To Each Its Own
Meaning, 40, 91, 95."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"locator":"40,
91, 95. "}]} <span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 40, 91, 95.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--> <!--[if supportFields]><span style='mso-element:
field-begin'></span><span style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"wsmONDZQ","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 40, noting
Wellhausen\\uc0\\u8217{}s popular view that \"there was a progressive
development in Israel\\uc0\\u8217{}s religion from a natural observance of
religion to the reforms of the prophets, which was subseauently superseded by
the ceremonial and ritual laws of the priests.\" This highlights the
significance of a holy man who is both, as his theology is
examined.}","plainCitation":"McKenzie and Haynes, To Each
Its Own Meaning, 40, noting Wellhausen’s popular view that \"there was a
progressive development in Israel’s religion from a natural observance of
religion to the reforms of the prophets, which was subseauently superseded by
the ceremonial and ritual laws of the priests.\" This highlights the
significance of a holy man who is both, as his theology is
examined.","dontUpdate":true},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"locator":"40,
noting Wellhausen's popular view that \"there was a progressive
development in Israel's religion from a natural observance of religion to the
reforms of the prophets, which was subseauently superseded by the ceremonial
and ritual laws of the priests.\" This highlights the significance of a
holy man who is both, as his theology is examined."}]} <span
style='mso-element:field-separator'></span><![endif]-->At 40, noting Wellhausen’s
popular view that "there was a progressive development in Israel’s
religion from a natural observance of religion to the reforms of the prophets,
which was subsequently superseded by the ceremonial and ritual laws of the
priests." This highlights the significance of a holy man who is both
prophet and priest, as his theology is examined.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Accord, at 91, the
tradition-historical reconstruction of text complexes as products of a long
process of composition and transmission. Ezekiel is more accurately considered
a “collector” or redactor, rather than an author. At 95.<o:p></o:p></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[37]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"WgyDWfet","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}The Sword and the Stylus},
161.}","plainCitation":"Perdue, The Sword and the Stylus,
161."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"locator":"161"}]}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>The Sword and the Stylus</i>,
161.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[38]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"ue2joVLN","properties":{"formattedCitation":"Ibid.,
193, note 77 describing silver Jewish drachma, imitative of an Athenian coin,
with bearded male on obverse, and a Greek chiton seated on a winged wheel
holding Egyptian falcon. Iconic
syncretism.","plainCitation":"Ibid., 193, note 77
describing silver Jewish drachma, imitative of an Athenian coin, with bearded
male on obverse, and a Greek chiton seated on a winged wheel holding Egyptian
falcon. Iconic syncretism."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"locator":"193,
note 77 describing silver Jewish drachma, imitative of an Athenian coin, with
bearded male on obverse, and a Greek chiton seated on a winged wheel holding
Egyptian falcon. Iconic syncretism."}]} <span style='mso-element:field-separator'></span><![endif]-->Ibid., 193, note 77 describing silver Jewish drachma, imitative of an
Athenian coin, with bearded male on obverse, and a Greek chiton seated on a
winged wheel holding Egyptian falcon. Iconic syncretism.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%206%20-%20Ezekiel's%20theology%20and%20influences.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri" , sans-serif; font-size: 10.0pt; line-height: 107%;">[39]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM
{"citationID":"s2mVgsHo","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 16: \"Babylonia
required a substantial bureaucracy....Both palace and temle needed
experts...The ancient wold had such low literacy rates that there was a special
value upon any person who could write...Babylonian priests might well have seen
the worship of Yahweh as a conflicting religion, syncretism was well entrenched
and should not bediscounted. Certainly Deutero-Isaiah gives the impression of a
close knowldege of the Babylonian temple
system.}","plainCitation":"Berquist, Judaism in Persia’s
Shadow, 16: \"Babylonia required a substantial bureaucracy....Both palace
and temle needed experts...The ancient wold had such low literacy rates that
there was a special value upon any person who could write...Babylonian priests
might well have seen the worship of Yahweh as a conflicting religion,
syncretism was well entrenched and should not bediscounted. Certainly
Deutero-Isaiah gives the impression of a close knowldege of the Babylonian
temple
system."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"locator":"16:
\"Babylonia required a substantial bureaucracy....Both palace and temle
needed experts...The ancient wold had such low literacy rates that there was a
special value upon any person who could write...Babylonian priests might well have
seen the worship of Yahweh as a conflicting religion, syncretism was well
entrenched and should not bediscounted. Certainly Deutero-Isaiah gives the
impression of a close knowldege of the Babylonian temple system"}]} <span
style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>, 16: "Babylonia
required a substantial bureaucracy....Both palace and temple needed
experts...The ancient wold had such low literacy rates that there was a special
value upon any person who could write… syncretism was well entrenched and
should not be discounted. Certainly Deutero-Isaiah gives the impression of a
close knowldege of the Babylonian temple system.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->”<o:p></o:p></div>
</div>
</div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-21098920396866367962016-11-26T10:37:00.001-08:002016-11-26T10:37:26.684-08:00Isaiah presents new ideas by invoking the past: Tradition used to support Innovation.<div dir="ltr" style="text-align: left;" trbidi="on">
<h1 align="center" style="text-align: center;">
<b>Tradition
supports Innovation </b></h1>
<h1 align="center" style="text-align: center;">
<b>in Deutero Isaiah<o:p></o:p></b></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Introduction<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Chapters 40 through 55 of
the Book of the Prophet Isaiah invoke “traditional” forms, authorities, themes,
and cultural symbols in a hymnic appeal to an exiled people for a restoration
of Zion.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></a> Traditional motifs and
heritage touch-stones are borrowed and combined in unique ways. The author uses them as validation techniques
to point to divine activity directed to the rebuilding of the Temple in
Jerusalem. Isa. 40:1-2; 44:24-28. The
Prophet’s vision speaks to the disenfranchised, of the need to change, so as to
re-empower their lives as a “light to the nations”. Isa. 42:5-9 <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This unit is known as
“Deutero Isaiah”. The chapters provide an
appealing message, in appealing forms familiar to readers, which draw out earlier
prophesies of restoration made in the previous chapters of the book. The Prophet launches a progressive series of
arguments responding to doubts and fears about the restoration effort. Abrahamic traditions, Mosaic symbols, and
sacred scriptures of the tribe of Jacob, are invoked in support of these
arguments. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Finally, the Prophet
predicts the defeat of Babylon (which had already happened at the hand of
Cyrus), and calls for the political restoration of Mother Zion and her daughter
cities. In the last portions, the Prophet presents a vision of Jerusalem as a
happy singing hostess at an <i>akitu</i>
feast open to all who “leave aside folly”.
The people who attend bear witness and participate in the “new old
covenant” where YHWH’s word bears fruit with the happy consummation of Mother
Zion as the Bride of JHVH Husband.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">The Forms are Familiar<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The forms of the material
are familiar to those who would remember the traditions and language of the
Temple: A combination of versified narratives, oracles and hymns presented by a
Prophetic Priest of the post-Davidic court during dispersion in the latter half
of the eighth century BCE. <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></a> On the other hand, it may not be clear exactly
who the audience or reception is for the text.
While much can be inferred from the existence of the text, in numerous
copies throughout the region, with Aramaic gradually replacing Hebrew, the text
does not refer to any actual “school” or rabbinic community. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The work, and the call, is
clearly addressed to more than a pious priesthood, and possibly to all willing
to worship where “God is in thee”. Many
of the exiles had escaped or evaded captivity, were born into it, or made
eunuchs, harem-ed in, or were otherwise acculturated. Some may interpret the
language of the Call as inclusive and extended to the known world -- to all
willing to worship. 45:14: “Thus saith
the LORD: the labour of Egypt, and the merchandise of Ethiopia, and of the
Sabeans, men of stature, shall come over unto thee, and they shall be thine;
they shall go after thee, in chains they shall come over; and they shall fall
down unto thee, they shall make supplication unto thee: Surely God is in thee,
and there is none else, there is no other God.”
<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">On the other hand, the
new Zion is where “the uncircumcised and the unclean shall enter you no more”,
suggesting a vague purgation or concern over purity. Isa. 52:1-2.
The “circumcision” reference recalls Moses and Zipporah, where she
circumcised their son when God threatened to kill Moses. Exodus 4:24–ff. Here, perhaps the same as the old Zion.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">While Isaiah employs some
uniquely beautiful and original phrases and imagery, the <u>forms</u> were
widely-used in the Babylonian<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></a> and Persian hymnic and wisdom literature.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></a> This correspondance is
relevant to the concept of “scripture” as the Word of God, where there is a
competition between “traditions”. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The use of patterns of
traditional or charged language forms functions even under some duress in a
displaced setting. Study of the forms of
the creation, in turn explored by exegetical methods, can enable interpreters
to understand the functions and effects of the communication.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The unit also employs rhetorical
Questions and a dramatic “trial” trope. Isa.40:12, 41:1-13. These devices are
familiar and effective because the audience would know the answers to the
Questions “from tradition”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></a> The argument is then strengthened by what the
people know – the audience knows the narratives of Noah, the covenant with
Abraham, the generations of the Exodus, the meaning of the wilderness, and can
immediately connect to the everlasting power of a creator of the earth who does
not “grow weary”.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></a> The Questions address the doubts and fears of
the people and illustrate that YHWH is powerful. JHWH himself addresses the
people in a “court speech” – a form
which elevates the listeners familiar with legal tradition which seats them in
the role of being adjudicants, with a duty to attend in order to render a
verdict.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">The Call Home – the Covenant and the
Highway<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">From the first, the
invocation is intended to comfort the exiles, in place, during the diaspora: “40:1
Comfort ye, comfort ye My people, saith your God.” The Prophet then announces that Jerusalem’s
punishment is completed; this is also comforting, although it never so much as
hints what the punishment is for. Isa. 40:2:
“Bid Jerusalem take heart, and proclaim unto her, that her time of
service is accomplished, that her guilt is paid off; that she hath received of
the LORD'S hand double for all her sins.”
The redemption lifts up and points to Jerusalem, in everyone’s memory.
This calling theme is repeated throughout the unit, for example at 44:22.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The comforting assurance
is reinforced by the reminder that the calling is from the Lord of the Covenant,
and the traditions of King David: “55:3 Incline your ear, and come unto Me;
hear, and your soul shall live; and I will make an everlasting covenant with
you, even the sure mercies of David.” This
language expressly invokes the traditional narratives that Isaiah’s audience
will recall.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Prophet then calls
the people to journey home. He announces
that JHVH is preparing, and calling the people to, a new path: “40:3 Hark! one
calleth: 'Clear ye in the wilderness the way of the LORD, make plain in the
desert a highway for our God.” The
summons by deity sanctifies the highway, and couples this invitation with the “protected
in the wilderness” theme of Exodus.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In addition, the journey
will be simplified, because not only will JHVH provide for the journey, but He
will “straighten the curves” and “level the mountains”. Isa. 40:3, 43:14. JHVH will enable the
journeyers to pass through fires and “the flame will not consume you”. Isa. 43:1-4. While these themes step beyond
the traditional Exodus story, they frame an invocation of the Creation
elements. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The divine highway will “lead
the people home to Jerusalem”,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></a> as Professor Sweeney
writes, and Jerusalem will be rebuilt. Isa.40:3, and “40:9 O thou that tellest
good tidings to Zion, get thee up into the high mountain; O thou that tellest
good tidings to Jerusalem, lift up thy voice with strength; lift it up, be not
afraid; say unto the cities of Judah: 'Behold your God!' The highway heads home.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Calls for innovation by recalling earlier
Prophesies and Miracles<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The unit is tied in with the
earlier prophecies made concerning the Assyrian period.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></a> For example, “38:6 And I will deliver thee
and this city out of the hand of the king of Assyria; and I will defend this
city.” And he was not shy in reminding
them that his prophesy came true, and the miracle of the sun dial showing the
power of the deity: “38:7 And this shall be the sign unto thee from the LORD,
that the LORD will do this thing that He hath spoken: 38:8 behold, I will cause the shadow of the
dial, which is gone down on the sun-dial of Ahaz, to return backward ten
degrees.' So the sun returned ten degrees, by which degrees it was gone down.”<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The importance of the treatment
of “tradition” is raised by the fact that Deutero introduces unique and
possibly unprecedented theological shifts.
For example, the text appears to raise unique sensibilities – gentler,
not noisy, caring for the bruised reed. Isa. 42:3. The announcement of a Covenant which includes
“gentiles”(Isa. 42:6), and the people and the earth directly. Isa. 49:8. The calling is to “many nations”. Isa. 52:15;
55.1. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Two completely
unprecedented innovations are (1) the return to Zion to rebuild the Temple
(44:24 ff), (2) under the newly-anointed King Cyrus. Isa. 41-48. This is innovative because neither
Judah nor Israel ever had a gentile king, and it would not be a theocracy.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Deutero Isaiah introduces
these innovations by using “traditions” – not only familiar forms and themes,
but also by invoking Both Moses and Jeremiah as models for the “servant” of
JHWH. Ch. 49. The Davidic line is lost –
neither JHWH nor the Prophet thought to draft a tribal leader for the return
migration. Without pausing on that
lacuna, the Prophet places King Cyrus into the position. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="page-break-after: avoid; text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">The
Introduction of a King and a Servant<o:p></o:p></span></b></div>
<div class="MsoNormal" style="page-break-after: avoid; text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Isaiah
41 presents King Cyrus as YHWH’s anointed King, and not incidentally retribution
upon Babylon. The Prophet asserts that
Israel, or perhaps even Cyrus, is the “servant” of YHWH. These contentions are
supported by the traditions of a covenant people, with YHWH expressly appealing
to their past traditions. In the trial and court speeches, YHWH also exposes
the foreign gods as weak, unable to protect Babylon or predict Cyrus’
successes, or control history. Isa.41:21-42:4. The stone gods remain silent
while the priests chatter. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">And after declaring his own
Prophetic commission, the Prophet reintroduces the same theme—the restoration
of Zion—as the duty of Israel as YHWY’s servant.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></a> The traditions of YHWH in
the covenants with Abraham (Is. 41:8), and as provider of water in the
wilderness (41:17-20), support the court contentions. The
servant Israel will serve as a covenant people, carrying the light to the
nations, and opening the eyes of all to the power of YHWH so clearly shown in
the restoration of Jacob.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></a> Isa. 42.5-9.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Master/Servant theme
is shared with dialectic work composed since the early first millennium BCE
among Mesopotamian scribes.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></a> This tradition appears in the Hebrew
traditions from Ecclesiastes and throughout the Prophets. Following the commission of the servant in
Isaiah 42:1-9, the Prophet invokes praises to the Lord in Isaiah 42:10, using
almost identical language found in Davidic Psalms 96 and 98 – traditional hymns
of praise.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">All Israel is called to
be the Servant whose unwillingness and disbelief is overcome in a dialogue with
YHWH. Isa. 49:3-5; repeating same point from 41:1-20, 41:21 ff; 48:1 ff. The
nations will be astonished to see a people thought to have been annihilated,
restored, and with a holy city and a Temple. 49:1-13. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Interpreters disagree
over the identity of the “suffering servant” portrayed in 52:13-15. Was it the Prophet, or Cyrus, or Israel?<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></a> The Servant dies in painful public
humiliation, but saves the exiles. Neither scripture nor history are clear
about the manner of death of Isaiah or Cyrus. The portrayal draws on the image
of sacrifice and expiation of sin. Professor Sweeney refers to the dangers of
such a theology “when it is used to justify the killing of Jews (or other
groups)” as an act of divine will.”<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></a> Textual opportunities to “miss the point”
abound in such a vivid and wide-ranging text, but the Prophet’s real message is
correctly stated in Isaiah 55 which asks the reader to “come, listen and seek”
YHWH who is making an eternal covenant. While requiring adherence to Torah, the
message is the opposite of a retributive execration.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[15]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Isaiah 55 employs
addresses and rhetorical questions which function as an invitation to accept
YHWH’s covenant. Again, Deutero invokes the Davidic tradition of Zion. The language echoes passages from 2 Samuel 7,
and Psalms 89, 110, 132. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Yet no Davidic monarch is
anticipated.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[16]</span></span><!--[endif]--></span></a>
Deutero simply illustrates how YHWH is
acting in the world, and among his new deeds is the choice of Cyrus as a
divinely chosen leader. Isa.. 48:12-16.
This action is embedded in the familiar recitals drawn from tradition concerning
the creation of heaven and earth and all within it. 48:12-16. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">The Dialogue with Joshua and the
Older Prophets<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Isaiah 42:14-43:7
contends that YHWH has redeemed Israel from the punishment brought on by its
failure to observe Torah. The court
speeches draw upon the traditions of the Exodus and wilderness to assert that
YHWH will lead a restored Israel from Babylon through the sea and the
wilderness. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In referring to
traditions, Deutero Isaiah has to confront the negative history – the cycles of
Sin, where Israel goes deaf and blind, and readily adopts competing gods and impieties.
The Prophet confronts these frailties --</span>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">42:18
“Hear, ye deaf, and look, ye blind, that ye may see.” Perhaps the Prophet offers
a new and expanded invitation to overcome the hemerolopic and back-sliding “tradition”
which hag-rides the human tribe. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">For example, Deutero
condemns liars, grouped with those who worship false gods and materialistic
fools who think they have knowledge.
Isa. 44:25. This execration echoes the older Prophets, for example, “a
sword is upon the liar” Jeremiah 50:36, liars are hated by JHVH Proverbs 6:19,
and idolatry as an abomination in Josiah’s rule, 2 Kings 23:5. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The call to return to
Zion communicated by Deutero Isaiah is an express dialectic with the Deuteronomistic
and conditional theological language in the Joshua material: If Torah is not observed, then the People are
expelled from the Promised Land. That
expulsion was fulfilled in the Babylonian captivity. But Deuteronomy contains “saving
clauses”. Deuteronomy 28 and 30, start
out with conditions but then clearly state a redemption opportunity: When the People repent, God “will restore you
to the land.” Disobedience of deities is
a traditional explanation for punishment and failure—an echo of Exodus 34:12,
and Deuteronomy 7:2. Redemption is a
necessary step in restoration and happiness. Deutero announces the forgiveness,
and trumpets the restoration. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This dynamic of
Covenant-violation-redemption-restoration becomes one of the major issues for Jewish
thinking throughout history, and as drawn from the books of Joshua, Judges,
Samuel, and Kings. Deutero Isaiah’s summons to return to Zion is a restorative
loop. Tradition is a whip of night and day, curse and hope, bounty and
desolation – ranges which the Prophet uses as a guide. Compare the verbal
echoes of the faithful lamenter in Lamentations 3:30, or the cheek given to the
smiter in Isaiah 50:5-6. The Prophet speaks as one shown the divine
plan of punishment-restoration so that he can teach the exhausted aporetic
people to worship and follow a comforting deity into a new period of light to
be found in Zion. Isa. 51:1-8. <o:p></o:p></span></div>
<div style="border-bottom: solid windowtext 1.5pt; border: none; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<div align="center" class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Making
the Way Straight…for King Cyrus<o:p></o:p></span></b></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In
Isaiah 45:1, King Cyrus of Persia is expressly, and boldly, anointed by the
Lord. “Thus saith the LORD to His anointed, to Cyrus, whose right hand I have
holden…”. YHWH then boldly takes credit
for the victories and enrichment of Cyrus as an enabler of his success: “… to subdue nations before him, and to loose
the loins of kings; to open the doors before him, and that the gates may not be
shut: 45:2 I will go before thee, and make the crooked places straight; I will
break in pieces the doors of brass, and cut in sunder the bars of iron; 45:3
And I will give thee the treasures of darkness, and hidden riches of secret
places…”. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">King
Cyrus encouraged the building of temples and cities, reversing the strategic
policy of the Babylonians for burning, desecrating and carrying off. The Prophet writes with an almost
“architectural” appreciation for JHVH as creator – “Who measured the waters by
the handful, measured the heavens with a span, meted the earth’s dust with
measure, weighed the mountains with a scale and the hills with a balance?” Isa. 40:12.
The Prophet attacks the idol-worshipers, pointing out that men create
gods which are unstable and fall. Isa.
40:2. Deutero seems to have a “masonic”
attitude, and it may be part of the Wisdom tradition dating back to Egypt. For example, it certainly appears, with some
similarity in the language in the Book of Job, at 28:25. Such a King as Cyrus—known as a Builder --
would have appealed to Isaiah and his JHVH. A priest/prophet longing for the
restoration of a Temple home would have looked favorably upon Cyrus, not only
because he had defeated the Babylonian.
Isaiah sings of Cyrus as “the shepherd”, empowered to say the words
“Jerusalem, ‘Thou shalt be built’,” and “Temple, “Thy foundation be laid’.”
Isa. 44:28. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
anointing of Cyrus is followed by the admission that the King had not
previously known the God of Israel. “For the sake of Jacob My servant, and
Israel Mine elect, I have called thee by thy name, I have surnamed thee, though
thou hast not known Me.” The Prophet
follows the introduction with the invocation of traditional monopoly monotheism
– “45:5 I am the LORD, and there is none else, beside Me there is no God; I
have girded thee, though thou hast not known Me.” <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Polemically,
Deutero Isaiah shows that this offer is made by the only deity offering true
salvation. Isa.</span> <span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">45:21 “Declare ye, and bring them near,
yea, let them take counsel together: Who hath announced this from ancient time,
and declared it of old? Have not I the LORD? And there is no God else beside
Me, a just God and a Saviour; there is none beside Me.” Repeated, 46:9, 47:10. This is intense, exclusive monotheism, and it
clears the room. There is no place for “Bel and Nebo”, idols dragged by
cattle. Isa.46.1. Ishtar, the “daughter of Babylon”, is in the
dirt. Isa. 47:1-3.<o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Within
this dual theological innovation the Prophet hymnically invokes the wisdom of
the ages -- “declared from ancient time”.
Isa. 45:21. He embeds this invocation
within prophetic proof: “ 48:3 I have
declared the former things from of old; yea, they went forth out of My mouth,
and I announced them; suddenly I did them, and they came to pass….48:5
Therefore I have declared it to thee from of old; before it came to pass I
announced it to thee.” This appears to
validate the new call by calling it ancient, while claiming the innovation to
have been prophesied. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Deutero
Isaiah argues against the animation and knowledge of wooden and stone idols,
illustrating their powerlessness by the fact that they are man-made (Isa. 44,
45) and none of them prophesied or
prevented the fall of Babylon to Cyrus. Isa
46, 47. The Prophet replaces Marduk with JHVH, and accepts Cyrus as the new
King. Isa. 45. This is one reason some
commentators consider Deutero Isaiah as one of “the most engaging and
theologically astute texts of the Hebrew Bible”. Isaiah and the Book of Job share the
distinction of being some of the most well-known and cited works.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[17]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
Prophet faces world-shifting events, construes them as Acts of God, understands
the fall of Babylon as the end of The Exile, and accepts the liberation as
redemption and delivery. Deutero Isaiah mirrors the image of Moses leading the
people out of the “captivity” of Egypt, using that tradition to bootstrap
confidence in this restoration.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Cyrus
and Religious Tolerance<o:p></o:p></span></b></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Even
though the Assyrians, were ruthless destroyers, they were also mercantile and
concerned with “long-term” profits. For
example, they made huge investments in Olive Oil production in the Levant.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[18]</span></span><!--[endif]--></span></a> They protected trade, and supported mercantile
activity such as the large and perduring idol-manufacturing center of Harran.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn19" name="_ftnref19" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[19]</span></span><!--[endif]--></a></span> Assyria apparently
permitted people a degree of freedom to prosper. The Assyrian Empire rose and fell in part of
its extent, but from the founding by Ashur in 2000 BC, through the Middle
Assyrian Empire with the rise of Ashur-uballit, to the Neo-Assyrian Empire segment
from 934-609 BCE, they ruled over 1500 years.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[20]</span></span><!--[endif]--></span></a> The Neo-Assyrian empire ended never to rise
again in 612 BCE with the fall of its capital city Nineveh to invasions by the
Chaldean Dynasty. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Their
conquerors, the Chaldeans (“Neo-Babylonians”) ruling from Babylon, only lasted
80 years. The apparent ease with which
Cyrus defeated Babylon, while it still maintained a large army “very skilled at
fighting” (to quote Professor Sweeney), seems to speak volumes. While Babylon
had a government, and kept cuneiform records, much of their administration was
conducted by literate foreigners taken captive.
The Hebrews – particularly the authors of Habakkuk, Ezekiel, and Deutero
Isaiah, were clearly among these who were familiar with Babylonian “traditions”. This includes the Babylonian cosmology, bold
militarism, and the economic policies that were visibly devastating to the
victims of their conquests.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[21]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> Could the hostility and indifference to
religious sensibilities have contributed to the late Babylonian
susceptibility? Since Temples were
involved in the collection of tributes and taxes,<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[22]</span></span><!--[endif]--></span></a> did the destruction of
temples, including the one in distant Jerusalem, weaken Babylon? Most historians agree that Babylon was
focused on central authority and control from Babylon, and Jerusalem was but
one of many cities and resources in the tributary territories destroyed by
Babylon’s conquering and plundering armies. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In
the period when Deutero Isaiah was written, communities throughout the Middle
East were seriously appraising the role of humans and their gods. As the powers of Persia rose in the East, and
literature was coming into a golden age in Greece, more than mere theodicy was
at stake: Crowns were supported by
Priesthoods and the beliefs of people.<o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">We
also have the Babylonian stelae found at Harran.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn23" name="_ftnref23" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[23]</span></span><!--[endif]--></a></span> The
mother of Nabonidus, King of Babylon, practically begs her son to honor the
deities and build sacred spaces. She
expressly values qualities of <i>paideia</i>,
integrity, and having “a good name”. She
was righteous and long-lived. However, she was apparently unable to pass this
“tradition” on to the Babylonian Kings. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Not
until the neo-Babylonian Chaldean throne was overthrown by King Cyrus of Persia
was religious toleration again restored. We need not indulge speculation concerning
the ancients, but along with all the other great shifts taking place in the
region, it appears almost certain that King Cyrus adopted policies of religious
toleration.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[24]</span></span><!--[endif]--></span></a> Religious toleration encouraged
Temple-building which was at the heart of rebuilding and restoring “beautiful”
cities.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[25]</span></span><!--[endif]--></span></a> King Cyrus implemented global religious
tolerance, which is the watermark of Unitarian Universalism, one of the most
ancient traditions of all.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[26]</span></span><!--[endif]--></span></a> Deutero had the genius, perhaps the divine
guidance, to take advantage of the open door.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">The
Bride and the Wedding Feast<o:p></o:p></span></b></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Isaiah
44-48 expressly draws upon the imagery of the Babylonian <i>akitu</i> New Year festival which declared Cyrus king of Babylon in 539
BCE.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[27]</span></span><!--[endif]--></span></a> Cyrus parades with the occult and osculating
priestess and conducts the rituals in the Etemenanki Temple.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[28]</span></span><!--[endif]--></span></a> In Isaiah 54, the Prophet completes what would
be the familiar royal crowning and copulating ritual with a “wedding”
invitation, and in Isaiah 55 with a “feasting” vision. Both visions involve
theological innovation, or a shift in the “process” of evolving Yahwistic
theology.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[29]</span></span><!--[endif]--></span></a>
Israel is seen as the longed-for bride and YHWH as the new and curiously eager
husband.<o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">We
have already seen that the Prophet invokes a Universalist theology in the anointing
of Cyrus as King although he is neither Davidic, or even Semitic. The gentilic innovation
is sealed with the expanded call to “the gentiles” in 49:22. The call is universal, to the “ends of the
earth”: 45:22 “Look unto Me, and be ye saved, <i>all the ends of the earth;</i> for I am God, and there is none else.” He expands those who will bow down to Cyrus,
to include all “men of stature”. 45:14. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In
Chapter 54, the expansion is sealed with the invitation <i>to all who have been created</i> to come to a visionary wedding: “For
thy Maker is thy husband, the LORD of hosts is His name; and the Holy One of
Israel is thy Redeemer, <i>the God of the
whole earth shall He be called.”</i>
After all, what does “there is no God else beside me” really mean? JHVH is inviting everyone who wants to be the
“Bride” to come to the wedding. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">And
like any good Wedding, the food is free.
Isa. 55:1 “Ho, every one that thirsteth, come ye for water, and he that
hath no money; come ye, buy, and eat; yea, come, buy wine and milk without
money and without price.” Wistful songs
have been written about sex and food for free, ever since.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; page-break-after: avoid; text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Restoration
of the Temple<o:p></o:p></span></b></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; page-break-after: avoid;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> The defeat of the Babylonian Empire,
and the relatively peaceful seizure of Babylon by Cyrus (Hebrew “Koresh” [Kūruš])
was no doubt the most significant event in the region. Cyrus had united the
Medes and the Persians, defeated the Empire which had destroyed Jerusalem and
ignited the Diaspora, and then established the largest Empire the world had
seen. His armies perfected siege tactics against walled cities, using
underground sappers and building earthworks to breach the walls. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
historical record corroborates the bold summons of Deutero Isaiah at the same
time that Cyrus set free the captives and permitted people to rebuild their
Temples. The </span><a href="https://en.wiki2.org/wiki/Book_of_Ezra" title="Book of Ezra"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Book of Ezra</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> narrates
a story of the first return of exiles in the first year of Cyrus, in which
Cyrus boastfully proclaims: "<i>All the kingdoms of the earth hath the
LORD, the God of heaven, given me; and He hath charged me to build Him a house
in Jerusalem, which is in Judah.</i>"(</span><a href="https://en.wiki2.org/wiki/Book_of_Ezra" title="Book of Ezra"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Ezra</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> </span><a href="http://tools.wmflabs.org/bibleversefinder/?book=%20Ezra&verse=1%3A2&src=HE"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">1:2</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Cyrus
was known as “Father”, was depicted with four faces, and four wings, and like
many others in the region, was called “the Messiah”. Interestingly, history has no record of what
“religion” Cyrus himself used. Some
scholars who examine the archeological and epigraphical records have concluded
from the record, and omissions, that he was a rationalist Universalist
Unitarian.<span class="MsoFootnoteReference"> <a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn30" name="_ftnref30" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[30]</span></span><!--[endif]--></a></span> Surely it is no coincidence that
Temple-building and new developments in religion began to flourish, along with
prosperity and reduced conflict, under the Aechemid Empire. Tolerance turns out
to be a key to prosperity. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Isaiah
anoints Cyrus as King. Although this
appears to be unilateral and uncorroborated, it is also possible that Cyrus
approved the content with the Jewish Babylonian communities.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[31]</span></span><!--[endif]--></span></a> The Prophet elides theological concern over
the lack of a Davidic monarch, and the substitution with a fire-worshiping king
fresh from a stone-worshiping mating ritual in the Entemenaki, is a bold
concession to pragmatism: Cyrus was King of the known world of the Two Rivers
to the Levant. And the chief socio-political characteristic of the Persian
period was the pluralism that enabled and encouraged Temple-building.<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[32]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This
is consistent with the polemic against all “other gods” – and Marduk and Ishtar
begin to fade from history. The Prophet elides theological concern over the
lack of a “Davidic” monarch, and the substitution by a fire-worshiping king in
a stone-worshiping mating ritual, turns out to have “opened a divine highway”
leading back to the restoration of Israel and the Temple. King Cyrus permitted
Temple ritual, but the rebuilding did not immediately take place. Not until Darius needed to secure his supply
lines to launch an attack on Egypt, did the Temple get rebuilt, with subsidies
from the Empire. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 14.0pt; line-height: 150%;">Conclusion<o:p></o:p></span></b></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> In supporting his arguments, Deutero-Isaiah
appealed to the forms, authorities, and themes of both gentile and Hebrew
“tradition”. He, or she, did so in often
creative and always inspired ways. For
example, Isaiah 40-55 is filled with Creation and Exodus images which
illustrate a powerful deity (Creator – 45:18) protecting those who rise up and
escape from bondage (Exodus – 48:20ff).
He contrasts the empowering Creator who makes everything, with gods made
by humans falling to the dirt. This
polemic ontology stands in stark contrast with the Babylonian court, and the
massive Etemenanki over which Marduk and Ishtar presided. <o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Exodus
themes invoke the promise of devastations suffered by the oppressor, showing
the power of YHWH against the Pharaoh, used as an example of what an active
deity will use to overcome the Babylonian captivity. The Prophet proclaims that
those who flee from Chaldea-- “with a shout
of joy, proclaim it” – will be led through the wilderness by JHVH and will not
thirst, because “he made water flow for them from the rock”. Isa. 48:20-21.<o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
redemption theme—the announcement that the period of punishment is over—is also
grounded in Creation and Exodus, and recalls the familiar pattern of
punishment-restoration. This “salvation” is new, as is a salvific caring deity
described as a Father calling his sons and daughters back to the family home. Isa. 43:6-7.
And finally, the Prophet invokes fertility and gustatory traditions -- an
eager JHVH Husband preparing a wedding feast for the Bride of Zion.<o:p></o:p></span></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<br /></div>
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> <o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Bibliography<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: 20.25pt;">
<br /></div>
<div class="MsoBibliography">
<!--[if supportFields]><b style='mso-bidi-font-weight:
normal'><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL {"custom":[]}
CSL_BIBLIOGRAPHY <span style='mso-element:field-separator'></span></b><![endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Berquist, Jon L. <i>Judaism in Persia’s Shadow: A Social
and Historical Approach</i>. Eugene, Or.: Wipf and Stock Pub., 2003.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Clifford, Richard J., ed.
<i>Wisdom Literature in Mesopotamia and Israel</i>. Society of Biblical
Literature Symposium Series 36. Atlanta: Soc. of Biblical Literature, 2007.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Cobb, John. <i>Process
Theology: An Introductory Exposition</i>. Philadelphia, PA: Westminster Press,
1976.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">McKenzie, Steven L., and
Stephen R. Haynes, eds. <i>To Each Its Own Meaning; an Introduction to Biblical
Criticisms and Their Application</i>. Louisville,KY: Westminster John Knox
Press, 1999.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Perdue, Leo G. <i>The
Sword and the Stylus: An Introduction to Wisdom in the Age of Empires</i>.
Grand Rapids, Mich: W.B. Eerdmans Pub. Co, 2008.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Pritchard, James B., and
Daniel E. Fleming, eds. <i>The Ancient Near East; an Anthology of Texts and
Pictures.</i> Princeton, N.J: Princeton University Press, 2011.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Sweeney, Marvin A. <i>Tanak:
A Theological and Critical Introduction to the Jewish Bible</i>, 2011.
http://www.librarything.com/work/12075940/edit/133767278.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<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="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[1]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"boPEU7Fc","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 284: Referring to Chapters 40-55, \\uc0\\u8220{}It is designed
to convince its readers that YHWH is acting to restore
Zion.\\uc0\\u8221{}}","plainCitation":"Sweeney, Tanak, 284:
Referring to Chapters 40-55, “It is designed to convince its readers that YHWH
is acting to restore Zion.”"},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"284:
Referring to Chapters 40-55, \"It is designed to convince its readers that
YHWH is acting to restore
Zion.\""}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 284: Referring to
Chapters 40-55, “It is designed to convince its readers that YHWH is acting to
restore Zion.”<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[2]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"iClamiuq","properties":{"formattedCitation":"Ibid.,
270.","plainCitation":"Ibid., 270."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"270"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 270.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[3]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"SoB70BUb","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 275\\uc0\\u8211{}283. For
example, two stelae found in Harran, express prophetic gratitude and temple\\uc0\\u8211{}building
themes expressed by one who \\uc0\\u8220{}heeded the words\\uc0\\u8221{} which
the king of all gods \\uc0\\u8220{}had spoken to me and I saw (them come
true)\\uc0\\u8221{} at 276, \\uc0\\u8220{}The Mother of
Nabonidus\\uc0\\u8221{}; at 278, \\uc0\\u8220{}Nabonidus and his God,\\uc0\\u8221{}
the deity come to him in a dream to rebuild the Temple; at 282,
\\uc0\\u8220{}Cyrus\\uc0\\u8221{} inscription, with textual and referential
correpondences to Isaiah: e.g. 276 rewarded for rebuilding Temple, 283 Marduk
searching for a righteous ruler found Cyrus, and note reference to Bel and
Nebo, Isaiah 46:1..}","plainCitation":"Pritchard and
Fleming, The Ancient Near East, 275–283. For example, two stelae found in
Harran, express prophetic gratitude and temple–building themes expressed by one
who “heeded the words” which the king of all gods “had spoken to me and I saw
(them come true)” at 276, “The Mother of Nabonidus”; at 278, “Nabonidus and his
God,” the deity come to him in a dream to rebuild the Temple; at 282, “Cyrus”
inscription, with textual and referential correpondences to Isaiah: e.g. 276
rewarded for rebuilding Temple, 283 Marduk searching for a righteous ruler
found Cyrus, and note reference to Bel and Nebo, Isaiah
46:1.."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"275-283.
For example, two stelae found in Harran, express prophetic gratitude and
temple-building themes expressed by one who \"heeded the words\"
which the king of all gods \"had spoken to me and I saw (them come
true)\" at 276, \"The Mother of Nabonidus\"; at 278, \"Nabonidus
and his God\", the deity come to him in a dream to rebuild the Temple; at
282, \"Cyrus\" inscription, with textual and referential
correpondences to Isaiah: e.g. 276 rewarded for rebuilding Temple, 283 Marduk
searching for a righteous ruler found Cyrus, and note reference to Bel and
Nebo, Isaiah
46:1.."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient
Near East</i>, 275–283. For example, two stelae found in Harran, express prophetic
gratitude and temple–building themes expressed by one who “heeded the words”
which the king of all gods “had spoken to me and I saw (them come true)” at
276, “The Mother of Nabonidus”; at 278, “Nabonidus and his God,” the deity come
to him in a dream to rebuild the Temple; at 282, “Cyrus” inscription, with
textual and referential correpondences to Isaiah: e.g. 276 rewarded for
rebuilding Temple, 283 Marduk searching for a righteous ruler found Cyrus, and
note reference to Bel and Nebo, Isaiah 46:1.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[4]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"DUOy7jnj","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}The Sword and the Stylus}, 145: The location in Babylonia provided
the exiles with knowledge of Babylonian literature, \\uc0\\u8220{}particularly
significant in the prophetic literature\\uc0\\u8221{} of Habakkuk, Ezekiel, and
esp. Second Isaiah.}","plainCitation":"Perdue, The Sword
and the Stylus, 145: The location in Babylonia provided the exiles with
knowledge of Babylonian literature, “particularly significant in the prophetic
literature” of Habakkuk, Ezekiel, and esp. Second
Isaiah."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"itemData":{"id":176,"type":"book","title":"The
Sword and the Stylus: an introduction to wisdom in the age of
empires","publisher":"W.B. Eerdmans Pub.
Co","publisher-place":"Grand Rapids,
Mich","number-of-pages":"502","source":"Library
of Congress ISBN","event-place":"Grand Rapids,
Mich","ISBN":"978-0-8028-6245-7","call-number":"BS1455
.P38 2008","note":"OCLC:
ocn191865355","shortTitle":"The sword and the
stylus","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2008"]]}},"locator":"145:
The location in Babylonia provided the exiles with knowledge of Babylonian
literature, \"particularly significant in the prophetic literature\"
of Habakkuk, Ezekiel, and esp. Second
Isaiah."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>The Sword and the Stylus</i>,
145: The location in Babylonia provided the exiles with knowledge of Babylonian
literature, “particularly significant in the prophetic literature” of Habakkuk,
Ezekiel, and esp. Second Isaiah.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[5]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"O9yMNXns","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 58.}","plainCitation":"McKenzie
and Haynes, To Each Its Own Meaning,
58."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"58"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 58.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[6]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"x3QVQZlz","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 285.}","plainCitation":"Sweeney,
Tanak,
285."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"285"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 285.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[7]</span></span><!--[endif]--></span></a> 40:28
“Hast thou not known? hast thou not heard that the everlasting God, the LORD,
the Creator of the ends of the earth, fainteth not, neither is weary? His
discernment is past searching out.”<o:p></o:p></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[8]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"sTUPTr7m","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 269.}","plainCitation":"Sweeney,
Tanak,
269."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"269"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 269.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[9]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"48tEEmRp","properties":{"formattedCitation":"Ibid.,
284.","plainCitation":"Ibid.,
284."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"284"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 284.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"CtLYTb9z","properties":{"formattedCitation":"Ibid.,
285.","plainCitation":"Ibid.,
285."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"285"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 285.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[11]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"n92Ij9HR","properties":{"formattedCitation":"Ibid.,
286.","plainCitation":"Ibid., 286."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"286"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 286.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[12]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"XlYQJHYw","properties":{"formattedCitation":"{\\rtf
Clifford, {\\i{}Wisdom Literature in Mesopotamia and Israel}, 55, citing copies
of a wisdom text circulated in two recensions, one Babylonian, one Assyrian,
and compared to the Hebrew composition of Qohelet.}","plainCitation":"Clifford,
Wisdom Literature in Mesopotamia and Israel, 55, citing copies of a wisdom text
circulated in two recensions, one Babylonian, one Assyrian, and compared to the
Hebrew composition of Qohelet."},"citationItems":[{"id":178,"uris":["http://zotero.org/users/3363457/items/326BS4IP"],"uri":["http://zotero.org/users/3363457/items/326BS4IP"],"itemData":{"id":178,"type":"book","title":"Wisdom
Literature in Mesopotamia and
Israel","collection-title":"Society of Biblical Literature
symposium series","collection-number":"36","publisher":"Soc.
of Biblical
Literature","publisher-place":"Atlanta","number-of-pages":"116","source":"Gemeinsamer
Bibliotheksverbund
ISBN","event-place":"Atlanta","ISBN":"978-1-58983-219-0","note":"OCLC:
255665404","language":"eng","editor":[{"family":"Clifford","given":"Richard
J."}],"issued":{"date-parts":[["2007"]]}},"locator":"55,
citing copies of a wisdom text circulated in two recensions, one Babylonian,
one Assyrian, and compared to the Hebrew composition of Qohelet."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Clifford, <i>Wisdom Literature in
Mesopotamia and Israel</i>, 55, citing copies of a wisdom text circulated in
two recensions, one Babylonian, one Assyrian, and compared to the Hebrew
composition of Qohelet.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[13]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"zTDkk2o5","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 41.}","plainCitation":"Berquist,
Judaism in Persia’s Shadow,
41."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical approach","publisher":"Wipf
and Stock Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"41"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
41.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[14]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"vs9XaZlR","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 287.}","plainCitation":"Sweeney,
Tanak, 287."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"287"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 287.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[15]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"09ojjCUd","properties":{"formattedCitation":"Ibid.,
288.","plainCitation":"Ibid., 288."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"288"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 288.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[16]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Q27hy5H6","properties":{"formattedCitation":"Ibid.","plainCitation":"Ibid."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"288"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[17]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"NK4M4qZC","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}The Sword and the Stylus},
146.}","plainCitation":"Perdue, The Sword and the Stylus,
146."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"itemData":{"id":176,"type":"book","title":"The
Sword and the Stylus: an introduction to wisdom in the age of
empires","publisher":"W.B. Eerdmans Pub.
Co","publisher-place":"Grand Rapids,
Mich","number-of-pages":"502","source":"Library
of Congress ISBN","event-place":"Grand Rapids, Mich","ISBN":"978-0-8028-6245-7","call-number":"BS1455
.P38 2008","note":"OCLC:
ocn191865355","shortTitle":"The sword and the
stylus","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2008"]]}},"locator":"146"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>The Sword and the Stylus</i>,
146.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[18]</span></span><!--[endif]--></span></a> Professor
Sweeney, classroom lecture, 11/08/2016<o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[19]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"4isQPUxd","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 275, the
\\uc0\\u8220{}Mother of Nabonidus,\\uc0\\u8221{} helped build the Temple of Sin
in Harran, and was rewarded with long life and wealth.<span
style='mso-spacerun:yes'> </span>There is no evidence, however, that the King
of Babylon took his mother\\uc0\\u8217{}s
advice.}","plainCitation":"Pritchard and Fleming, The
Ancient Near East, 275, the “Mother of Nabonidus,” helped build the Temple of
Sin in Harran, and was rewarded with long life and wealth.<span
style='mso-spacerun:yes'> </span>There is no evidence, however, that the King
of Babylon took his mother’s
advice."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic anthologies
of the ancient Near East have introduced generations of readers to texts
essential for understanding the peoples and cultures of this important region.
Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"275,
the \"Mother of Nabonidus\", helped build the Temple of Sin in
Harran, and was rewarded with long life and wealth.<span
style='mso-spacerun:yes'> </span>There is no evidence, however, that the King
of Babylon took his mother's
advice."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient
Near East</i>, 275, the “Mother of Nabonidus,” helped build the Temple of Sin
in Harran, and was rewarded with long life and wealth. There is no evidence, however, that the King
of Babylon took his mother’s advice.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[20]</span></span><!--[endif]--></span></a>
Classroom Handout, Timeline “Mesopotamia 3500 BCE – 636 CE, showing Assyrian,
Babylonian and Achaemenid Empires.<o:p></o:p></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[21]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"czpXuaFR","properties":{"formattedCitation":"{\\rtf
Perdue, {\\i{}The Sword and the Stylus},
145.}","plainCitation":"Perdue, The Sword and the Stylus, 145."},"citationItems":[{"id":176,"uris":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"uri":["http://zotero.org/users/3363457/items/CBKTPEJJ"],"itemData":{"id":176,"type":"book","title":"The
Sword and the Stylus: an introduction to wisdom in the age of
empires","publisher":"W.B. Eerdmans Pub.
Co","publisher-place":"Grand Rapids,
Mich","number-of-pages":"502","source":"Library
of Congress ISBN","event-place":"Grand Rapids,
Mich","ISBN":"978-0-8028-6245-7","call-number":"BS1455
.P38 2008","note":"OCLC:
ocn191865355","shortTitle":"The sword and the
stylus","author":[{"family":"Perdue","given":"Leo
G."}],"issued":{"date-parts":[["2008"]]}},"locator":"145"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Perdue, <i>The Sword and the Stylus</i>,
145.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[22]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"mzOpwU0F","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 26.<span
style='mso-spacerun:yes'> </span>Also, Professor Sweeney lecture,
11/08/2016.}","plainCitation":"Berquist, Judaism in
Persia’s Shadow, 26.<span style='mso-spacerun:yes'> </span>Also, Professor
Sweeney lecture,
11/08/2016."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene, Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"26.<span
style='mso-spacerun:yes'> </span>Also, Professor Sweeney lecture,
11/08/2016"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
26. Also, Professor Sweeney lecture,
11/08/2016.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[23]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"fCiz2qT9","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 275\\uc0\\u8211{}281,
especially at 277.}","plainCitation":"Pritchard and
Fleming, The Ancient Near East, 275–281, especially at
277."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"275-281,
especially at
277."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient
Near East</i>, 275–281, especially at 277.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[24]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"reLWISC0","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 24.The Edict of Cyrus
accords with decrees encouraging return of religious objects and people to
their homelands.}","plainCitation":"Berquist, Judaism in
Persia’s Shadow, 24.The Edict of Cyrus accords with decrees encouraging return
of religious objects and people to their
homelands."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene, Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"24.The
Edict of Cyrus accords with decrees encouraging return of religious objects and
people to their homelands."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
24.The Edict of Cyrus accords with decrees encouraging return of religious
objects and people to their homelands.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[25]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"JlAHUAyV","properties":{"formattedCitation":"{\\rtf
Ibid., 140\\uc0\\u8211{}141. Cyrus\\uc0\\u8217{} successor Darius actually
funded the building and maintenance of the Temple in Jerusalem, which attracted
people and more stratified wealth.}","plainCitation":"Ibid.,
140–141. Cyrus’ successor Darius actually funded the building and maintenance
of the Temple in Jerusalem, which attracted people and more stratified
wealth."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical approach","publisher":"Wipf
and Stock Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"140-141.
Cyrus' successor Darius actually funded the building and maintenance of the
Temple in Jerusalem, which attracted people and more stratified
wealth."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 140–141. Cyrus’ successor Darius
actually funded the building and maintenance of the Temple in Jerusalem, which
attracted people and more stratified wealth.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[26]</span></span><!--[endif]--></span></a> Unitarian
Universalist symbols and flaming chalices have been found in Cave Painting
sites, for example in Chauvet, and in the world's oldest hewn stone settlement
structures in Gobekli Tepe. Of course.<o:p></o:p></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[27]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"IxFKmOLX","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 286.}","plainCitation":"Sweeney,
Tanak,
286."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"286"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 286.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[28]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"AcgC9FfN","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, Plate
189.}","plainCitation":"Pritchard and Fleming, The Ancient
Near East, Plate
189."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"Plate
189"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient
Near East</i>, Plate 189.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[29]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"viiEqkba","properties":{"formattedCitation":"{\\rtf
Cobb, {\\i{}Process Theology: An Introductory Exposition}.}","plainCitation":"Cobb,
Process Theology: An Introductory
Exposition."},"citationItems":[{"id":172,"uris":["http://zotero.org/users/3363457/items/X5JZBH8P"],"uri":["http://zotero.org/users/3363457/items/X5JZBH8P"],"itemData":{"id":172,"type":"book","title":"Process
Theology: An Introductory Exposition","publisher":"Westminster
Press","publisher-place":"Philadelphia,
PA","event-place":"Philadelphia,
PA","abstract":"On campus, and summarized in pamphlet by
Marjorie Suchocki","author":[{"family":"Cobb","given":"John"}],"issued":{"date-parts":[["1976"]]}}}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Cobb, <i>Process Theology: An
Introductory Exposition</i>.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[30]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"6dA3VIo2","properties":{"formattedCitation":"{\\rtf
Berquist, {\\i{}Judaism in Persia\\uc0\\u8217{}s Shadow}, 31.
\\uc0\\u8220{}Cyrus seems to have accepted almost any religion at all within
his empire,\\uc0\\u8221{} and pointing out that \"Isaiah 40-55 remains
exclusivistically Yahwist.\"<span style='mso-spacerun:yes'>
</span>However, some commentators take Deutero as a \\uc0\\u8220{}Prophet of
Universalism,\\uc0\\u8221{} citing Blenkinsopp.FN 22
cites.}","plainCitation":"Berquist, Judaism in Persia’s
Shadow, 31. “Cyrus seems to have accepted almost any religion at all within his
empire,” and pointing out that \"Isaiah 40-55 remains exclusivistically
Yahwist.\"<span style='mso-spacerun:yes'> </span>However, some
commentators take Deutero as a “Prophet of Universalism,” citing Blenkinsopp.FN
22 cites."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"31.
\"Cyrus seems to have accepted almost any religion at all within his
empire\", and pointing out that \"Isaiah 40-55 remains
exclusivistically Yahwist.\"<span style='mso-spacerun:yes'>
</span>However, some commentators take Deutero as a \"Prophet of
Universalism\", citing Blenkinsopp.FN 22 cites
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Berquist, <i>Judaism in Persia’s Shadow</i>,
31. “Cyrus seems to have accepted almost any religion at all within his
empire,” and pointing out that "Isaiah 40-55 remains exclusivistically
Yahwist." Some commentators take
Deutero himself as a “Prophet of Universalism,” citing Blenkinsopp.FN 22 cites.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[31]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"WRbmAKqX","properties":{"formattedCitation":"{\\rtf
Ibid., 30\\uc0\\u8211{}31. Citing Dandamaev in Note 20, page 43.}","plainCitation":"Ibid.,
30–31. Citing Dandamaev in Note 20, page
43."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"30-31.
Citing Dandamaev in Note 20, page
43."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 30–31. Citing Dandamaev in Note
20, page 43.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="https://d.docs.live.net/55d9e09275c04756/CST%20Claremont%202016/Hebrew%20Bible/Essay%207%20-%20Tradition%20supports%20Innovation%20in%20Deutero%20Isaiah%2011112016.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[32]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"rqmpptZO","properties":{"formattedCitation":"Ibid.,
182.","plainCitation":"Ibid.,
182."},"citationItems":[{"id":110,"uris":["http://zotero.org/users/3363457/items/VVW9JTDX"],"uri":["http://zotero.org/users/3363457/items/VVW9JTDX"],"itemData":{"id":110,"type":"book","title":"Judaism
in Persia's Shadow: a social and historical
approach","publisher":"Wipf and Stock
Pub.","publisher-place":"Eugene,
Or.","source":"Open
WorldCat","event-place":"Eugene,
Or.","ISBN":"978-1-59244-308-6","note":"OCLC:
56498201","shortTitle":"Judaism in Persia's
shadow","language":"English","author":[{"family":"Berquist","given":"Jon
L"}],"issued":{"date-parts":[["2003"]]}},"locator":"182"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 182.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
</div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-7125672057849572762016-11-26T10:29:00.001-08:002016-11-26T10:29:13.831-08:00Theological Considerations shape the Book of Joshua. [Hint: it was never intended to be "history", and it did not happen.]<div dir="ltr" style="text-align: left;" trbidi="on">
<h1>
<b>Theological Considerations shape the
Composition of the Book of Joshua <o:p></o:p></b></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<a href="https://draft.blogger.com/null"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Introduction</span></b></a><span class="MsoCommentReference"><span style="font-size: 8.0pt; line-height: 150%;"><!--[if !supportAnnotations]--><a class="msocomanchor" href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_msocom_1" id="_anchor_1" language="JavaScript" name="_msoanchor_1">[TK1]</a><!--[endif]--> </span></span><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The concept of an eternal
covenant with God is central to Hebrew theology. According to the narrative, God
granted land of Israel to Abraham and Sarah, Isaac and Rebecca, Jacob and Leah
and Rachel, and to their descendants. In the Book of Joshua, theological
concerns are enmeshed with inseparable notions of “history” in a nationalistically
tendentious narrative whose very existence is evidence pointing to an ancient
Israel.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[1]</span></span><!--[endif]--></span></a> However, some historians like Maxwell Miller
suggest that ancient “Israel” may never have existed in historical Time and Place.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[2]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The authors and redactors
of the ancient text did not have access to the abundant but fractious epigraphical,
sociological and archeological evidence which is now, perhaps wasted, on us.
The book itself may have been an essay designed to replace “old biases and ideologies”
such as we see being written today to displace it.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[3]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The text gives us the
opportunity to assess the theological perspectives in a narrative that presents
an interpretation of “history” designed to reflect the author’s understanding
of divine purpose.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[4]</span></span><!--[endif]--></span></a> Professor Sweeney suggests that author of
narration presents story to enhance reflection.
For example, in providing dueling accounts of Israel’s history to
“debate with each other”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[5]</span></span><!--[endif]--></span></a> In turn, this reflection
on the past is a tool for building a better future.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[6]</span></span><!--[endif]--></span></a> This is the signed sacred
purpose of “shaping” of text we continue to indulge.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Making Better People with Better Gods<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The theology of Joshua is
problematic in that a peaceful tribal occupation of a Promised Land of “milk
and honey” simply never occurs. The text itself describes the entry, conquest,
and a land “at rest”, but Joshua never describes a productive land supporting
easy life. The region is located in a relatively dry and heavily-trafficked commercial
corridor, at a cross-road. It is constantly invaded by armies and traders from
much more powerful and populous neighbors. Even as the People unite, nationalize,
and create special institutions, gradually adopting forms of governance and
protection as “Israel”, their state suffers almost constant and serious
disruption. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">At the outset, Israel was
united around a theological idea: God
made a Covenant with Humans, and by following The Law, the People fulfill the
Covenant. Then, Israel and its Temple were destroyed. The Tablets and the Ark
disappear, and remain “unto this day” never recovered<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[7]</span></span><!--[endif]--></span></a>. Did the destruction impact the theology? Can
the unifying effect of the theology preserve the People even after the loss of
Israel and the Temple? Is the theology
itself, and the Deity at the heart of it, revealed to be flawed or absent in
light of failure or error? The reality of evil and exile raise legitimate
concerns about the power of G-d, and “the Former Prophets constitute an
expression of theodicy”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[8]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> Joshua himself faced the dilemma of
theodicy. Having just conquered the
Canaanites, slaughtering entire cities in order to fulfill the Covenant, he
asks the People, “does it seem evil unto you to serve the Lord”? (24:15) To be
given “land for which ye did not labor, and cities which ye built not, and ye
dwell in them; of the vineyards and oliveyards which ye planted not, do ye
eat?” (24:13). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">So it is Joshua himself
challenging the People. He asks them if
the outcome feels fair. In light of what
has happened, does G-d seem evil? In his
final exhortation to the People, and while engraving the words describing the
fulfillment of the Covenant by G-d on a great stone (24:24), Joshua underlines
a theological question of theodicy.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This Essay explores this
fundamental theological debacle as it is dealt with by the redactors in the
book of Joshua. The issue touches upon
why people write history. To their credit, the Hebrews were among the first to
do so.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[9]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Disruption
and Diaspora<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">By 720 BCE, the northern
kingdom of Israel was annihilated. All 10 tribes of Israel were destroyed by the
Assyrian Empire. Survivors were enslaved
and exiled in most cases never to return.
Some were taken in by the Kingdom of Judah to the South.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Subsequently, the
remaining Kingdom of Judah was also destroyed, this time by the Babylonian
Empire. The city of Jerusalem, with
Solomon’s Temple, was destroyed. This
began what is known as the Babylonian Exile, in 587-586 BCE. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The surviving Jews were removed
to Babylonia, and many also fled to neighboring regions across the world. This is known as the Diaspora. Perhaps largely because of their reliance upon
a Scriptural legacy, some of the people were able to remain intact. We know that in turn, the Babylonian Empire
was conquered by the Persians. King
Cyrus, the first ruler of a truly amalgamated empire, was remarkably tolerant
of religious practices. He expressly
provided for the return of the captive Jews to their legacy land. Many Jews returned to the land of Israel and Josiah
and Ezra led the rebuilding of the Temple. This Exile/Return period is roughly
when Joshua was compiled and written. Even before Deuteronomy was “found” by
Josiah in the rebuilt Temple. The rebuilders were again turning to Scripture.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">While subsequent tragedies
endured by the Jews are not recorded, or prophesied, in Joshua, we note for
perspective that the Promised Land did not hold anyone safe. No single tribe of people have perdured in
the region – and all of their powerful neighbors in what we call the Iron Age,
are extinct. Until a few decades ago, the Hittites were regarded as just one of
the minor tribes occupying Palestine.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[10]</span></span><!--[endif]--></span></a> Egyptians, became racially
and culturally extinct. Egypt is now populated by Semites. The Jews themselves
saw the destruction of the second Temple at the hand of Rome, expulsion and
massacre in Spain at the hands of Islam, Christianity, and other Jews, and
pogroms in Russia. The Khmel’nitsky massacres in Poland 1648,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[11]</span></span><!--[endif]--></span></a> the Shoah in the midst of
the most educated and modern nation of the world in the 20<sup>th</sup>
century, and the current assaults on Israel, continue the theological “problem”
faced by the Joshua narrative.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[12]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The writing of history by
Joshua (by the Redactor-compiler writing in the name of the former Prophet) is
one instance of that struggle. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
Book of Joshua recalls the Theology of Deuteronomy<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Joshua is the first of
the 12 books often called “Histories”.
Of these, Joshua shares with the books of Judges, Samuel, and Kings, a
relatively consistent literary style and theological framework. These four
books are collectively referred to as the “Former Prophets” based on the
tradition that maintains they were composed by the early Prophets. And because <u>the theological framework</u>
appears to be based largely on the laws of the book of Deuteronomy, and present
a narrative history of the nation of Israel, modern scholars call these four books
the Deuteronomistic history.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[13]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">While the discernible theological
concerns raised in the Joshua narrative, are literally legion, they include the
following basic fundamentals of Judaic monotheism:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Worship of one invisible god “Hear, Oh Israel,
the Lord our G-d, is one Lord.” Deuteronomy 6:4 .<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The notion of having no other gods – and
no images -- before Him. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The idea of a Temple, or worship in one
place, with a Priesthood. Deuteronomy 12,
does not actually name a particular place, but Joshua gathers the people in a
Tabernacle at Shiloh. 18:1. The Levites are the priests (18:7) with Levitical support
cities taken by lot from the other tribes (21:1-41). Jerusalem is yet inhabited
by Jebusites. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The idea of a “chosen people”. To some
degree this is reflected in marriage regulations. (Deut 7:3, repeated Josh 23:12).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn14" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[14]</span></span><!--[endif]--></span></a> Miscengeny is repeatedly denounced with the
rationale that foreign women introduce the tribe to the worship of other gods.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn15" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[15]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The idea of the People as a nation led by
an anointed Authority who will read the Torah daily. Joshua, for example, published
the laws on stone, and read aloud. <a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn16" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[16]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The study of the Torah supervised by the Levitical
priest.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Covenant of the Promised Land (Deuteronomy
30:1-9, with the concept of its fulfillment in the conquests led by Joshua.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn17" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[17]</span></span><!--[endif]--></span></a> (Joshua 11:15)<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The idea that G-d will punish Israel and
Judah for failing to observe Torah and worshiping other gods.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn18" name="_ftnref18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[18]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Torah is important as a means to learn
and build a better future.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn19" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[19]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 38.25pt; mso-add-space: auto;">
<br /></div>
<div align="center" class="MsoListParagraphCxSpLast" style="margin-left: 38.25pt; mso-add-space: auto; text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The
Book of Joshua; the Synchronic Signs and Wonders <o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Lord spake directly
to Joshua, informing him that “Moses my servant is dead.” Moses was apparently taken
and buried by the Lord himself in the land of Moab where “no man knoweth of his
sepulcher”. (Deuteronomy34:6). The Lord
commands Joshua to “arise, go over this Jordan, thou and all this people” to
land He again promises to have given to them all.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn20" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[20]</span></span><!--[endif]--></span></a> (Joshua 1:2). The Lord does not entitle or commission
Joshua. The Lord does tell Joshua that “there shall not be any man able to
stand before thee” (Joshua 1:5)– no doubt a comforting assurance of
invincibility in light of his charge. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The assembled people then
swear that whoever fails to obey Joshua, “will be put to death”. (1:18). There
is no suggestion of an After-life, or going back to the other side of the
Jordan. No one promises heaven or threatens hell. What we have here is a
military campaign. A single conviction that Israel is a people of great
destiny, in a special land already given, but now necessary to take by force. The slaughter is directly enabled and assisted
by divine powers. These “signs and wonders” have to be considered “theological”
signatures, and many of them reflect other Semitic (Baal-Ishtar) and Egyptian
contemporaneous cult descriptions of conquest.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">By direct G-d-to-Prophet commands
a Theocracy is continued which started with Moses. The Book of Law is clearly provided to guide
the designated leader (1:8). Joshua was
not Moses’ first-born, or even son, but had a long an intimate relationship
with him. He becomes a singular heroic figure in that he hews closely to G-d’s
direct instructions. This itself is one of the miracles – an otherwise unlikely
and uncorroborated event.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">A theological point is
made as the book begins with G-d speaking to Joshua. The Law is the Mosaic law
divinely-sourced in Sinai at the foot of which Joshua waited for Moses to
return. An “eerie” theological quality is maintained
through a series of divinely enabled seizures of cities with the help of an
army of angels. The army of angels is
led by a “captain of the host of the Lord” who required Joshua to “loose thy
shoe from off thy foot”. (5:15).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn21" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[21]</span></span><!--[endif]--></span></a> The Jordan River is pushed apart by the ark of
the covenant. (3:16; compare the Dead Sea episode, Exod 12:1-27, with both
celebrated in ritual Passover feast). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The synchronic literary
structure is a narrative of the People’s entry into the land, the conquest of
cities and annihilation of the inhabitants, and the distribution of land and
booty to the tribes of Israel. This is, however, not mere history, or merely
history. An understanding of the “divine purpose” pulls the reader/listener
into reflection on what can be learned “to build a better future.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn22" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[22]</span></span><!--[endif]--></span></a> The miracles invoke prior
patterns the audience probably knows about – they are reprised in the narrative
and briefly and without the thrilling drama, here:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Waters part for the passage of the people on
dry land behind the Ark – Ch.4.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">A final dropping of Manna for collection
is made – Ch.5.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Ritual circumambulation and trumpets cause
the walls of Jericho to tumble – Ch.6.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">As Moses had stretched out his rod to
enable Joshua to prevail over the Amelikites (Exo17:8-16), now the Lord tells
Joshua to raise his spear, and he does not draw back the spear until all of Ai
is destroyed. (Joshua 8:18, 26).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In a great battle with Five Kings, giant
hail-stones cast down from heaven kill more mighty men of valor among their
number than who died by the sword of the children of Israel. (10:5, 11:11)<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The sun “stood still in the midst of
heaven”, and the Moon as well, to give the Israelites more time to kill more
Amorites as they fled their ruined cities. (10:13)<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Joshua was able to smite enemies from the
hills of Hebron all the way down through Kadesh,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn23" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[23]</span></span><!--[endif]--></span></a> to Goshen,<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn24" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[24]</span></span><!--[endif]--></span></a> and out to Gaza and
Gibeon “none remaining, but utterly destroyed all that breathed”. (10:41) “There was no day like that before or
after it, that the Lord hearkened unto the voice of a man; for the Lord fought
for Israel.” (10:14).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn25" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[25]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">By the waters of Merom, Joshua met the
hosts of the enemy, numbering “as the sand is upon the seashore” with “horses
and chariots very many”, and fell upon them and smote them. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 1.0in; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -.25in;">
<!--[if !supportLists]--><span style="font-family: Symbol; font-size: 12.0pt; line-height: 150%; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: "Times New Roman"; font-size: 7pt; font-stretch: normal; font-variant-numeric: normal; line-height: normal;">
</span></span><!--[endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The remnant of the giants of Ashtaroth
were smote. (12:4; Num 21:24)<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In Joshua, the miraculous
“signs and wonders” are attestations of a powerful divinity. These are
theological values expressed in the choice of an idealistic path. The unity of the nation in an unstable land
is idealism coupled with realism. This
early Judaic theology led the nations of the region in the use of religion to maintain
unity – no other nation had a priesthood devoted to teaching everybody, from
Scripture, and including women and children.
We also find in Joshua, that Scripture is pointed to the development of
individual character.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn26" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[26]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">With our double-hindsight
(the redactor is looking back to earlier times, and we look back at the
redactor), we can observe that the path is problematic. We see this as the inhabitants are
annihilated – the Israelites conquer the native Canaanites and “giants”, with the
help of an angelic army. We seen them
waste everything – an army which “utterly destroyed all that was in the city,
both man and woman, young and old, and ox, and sheep, and ass, with the edge of
the sword.” (1:11 citing Jericho as one example). We never see or find the land of “milk and
honey”. (5:6) And the occupation never reaches the promised extent. (1:4). And then the very brief exuberance of Joshua
ends up with the Diaspora.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Diachronic Analysis of the Conquest
of Canaan</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The account of the
clearing of “all” would be sickening except for one thing: It did not happen; it could not have taken
place. The cities supposedly destroyed
by Joshua had already become ruins – visible ruins – by the Iron Age. The region had been contested by the Hittites
and Egyptians until their famous “Peace Treaty” in 1296 BCE.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn27" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[27]</span></span><!--[endif]--></span></a> and
the Hyksos swept through and conquered Egypt.
The Sea Peoples plundered cities along the Levant, burning what they
could not take away in plunder.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The narrative itself
seems to acknowledge that the Hebrew/Israelites are still using stone knives –
the circumcision of the men is not done with steel. Egypt did not even have
much iron. The iron came from the Hittites, and the text seems to acknowledge
that the “iron chariots” were formidable to the Israelites. (17:16).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn28" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[28]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Perhaps the redactors are
using the narrative to “explain” the ruins, to a credible audience who needs to
rebuild national pride. Clearly most of the events appear to be an indulgence
in theology at the expense of history which has never been important to most
people. Theology has truths of its own. This
is an account of a freshly-circumcised bloody generation who are handed the
Promised Land by their powerful G-d, seen to prevail over all others. They are the sealed witnesses to spectacular
Signs and Wonders. The narration warns,
and gives examples of the consequences of refusal to obey the Torah. The narration forms an immediate and
inexplicable record that People, and their leaders, should not do the things
that will forfeit their legacy.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The book of Joshua describes
the conquest of the land of Canaan, led by Joshua following the death of Moses. The portrayal is one of complete conquest of
the land in a number of very quick, clever, and divinely-assisted campaigns. For example, colorful chapters are devoted to
the siege of Jericho and the collapse of its massive walls, on the 7<sup>th</sup>
day after ritual blowing of shofars.
Professor Sweeney notes that archeological evidence has established that
“Jericho did see its walls collapse”.
However, the desolation “happened by Earthquake, and in 2300 BCE,
roughly a thousand years before Joshua.” The assault team of trumpeters had not
yet arrived.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn29" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[29]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Before the host has even
crossed over the Jordan, Joshua sent two spies into Jericho. The undercover
agents immediately go to a house of prostitution (2:1).<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn30" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[30]</span></span><!--[endif]--></span></a> By giving aid, information, and protection to
the spies, the harlot, “named Rahab”, saves herself and her family from the
total destruction Israel brings to Jericho. (2:1-28) And she is allowed to live
as part of Israel, although the rumor that she bears children by Joshua, who
never marries, is not in the canonical text. The story, with other examples,
raise the question of to what extent should Canaanites be recognized, and is it
possible that they present a threat to Israel or its “religious integrity”? <a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn31" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[31]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> The
conquest of AI, is described. Curiously,
36 Israelites are killed in the first assault, apparently for the sole reason
that a single man had embezzled for himself a small portion of the treasure
looted from the enemy. He was found and executed
for his crime of desecration of the loot, and on the second assault, the city
was taken without casualties. Again, as with every single one of the military
assaults, there are issues with the facts.
Archaeology on the site shows that from 1550 BCE Ai, was already a known
ruin in the area. The word means “ruin”
all the way to 1200. Ai was what its
name suggests. Did the redactor not know
what the name meant? <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Relations with the
Canaanites are also discrepant. Gibeonites
came to the camp in disguises, pretending to be sojourners from far-off places.
They conclude a treaty which preserves safe, what? Their city! In spite of the transparently naked
deception, the tribe abides by its word – and made war on the enemies of their
Canaanite allies, including Jerusalem and cities in the South. Lachmish and others fell to Israel, but the Gibeonites
were left intact “to serve us as Canaanites”.
<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">By the end of chapters 11
and 12 we have statements by Joshua that Israel controls all the land of Israel. The metes and bound are completely
omitted. However, Joshua apportions the
land to each tribe. He gathers Israel at
Shechem and reminds everyone of the obligation to observe the Law and Torah. His death is dramatically recounted, and
although G-d does not bury him in a hidden sepulcher, the end is compared to,
the death of Moses. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In his farewell address, Joshua
declares that G-d had fulfilled His promise: “And the Lord gave unto Israel all
the land which he sware to give unto their fathers; and they possessed it, and
dwelt therein.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn32" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[32]</span></span><!--[endif]--></span></a>
However, the land had been inhabited by others from the outset, and was still
not purged of other peoples, other races, and other gods. Joshua clearly raises issues of whether the
delivery of the Promised Land was fulfilled in the first place – there were
still Canaanites in the land (15:10, 17:12, Jebusites in Jerusalem 15:63), and
even giants (17:15), and “strangers that were conversant among them” (8:35). Even
worse, the schismatic altar of Reuben and Gad within the tribes themselves
(Joshua, Chapter 22), raised the prospect of civil war. The daughters of Mannaseh receiving
inheritance while no other daughters’ rights were recognized (17:6), and the
difficulties of dividing the inheritance “by lots” (18:10) – a distribution by
chance – also raises questions of justice, which is always a theological
issue. The role of the Levites, left out
of the land distribution, but getting a monopoly on ritual practices. This creates a tribal birthright class
division. This also distinguished Judah from Northern Israel, which did not
defer to the Levites. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Joshua has a military and even legalist manner of
thinking. He is not just a commander, but an exponent of “the laws of Moses”. As
Joshua’s story and legacy is considered, the redactors are clearly asking
themselves if the subsequent Exile was punishment for failure to obey the law? Even more sobering, it is difficult to find an
example of a powerful protective deity in the sequence of putative conquests of
ruins. <o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Message that G-d did not Fail the
People<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The Book of Joshua
presents a narrative of the fulfillment, by a Deity, of the Covenant. Yet the
narrative also reveals, even invites, consideration and challenge. For example, the fact of Exile and the
absence of the Temple infer the possibility that G-d has failed, or has
abandoned Israel. The answer from a “historical”
or even legal “causation” perspective, is clearly that God failed the
People. There is simply no evidence that
God ever performed the Promise to provide the Promised Land. After all, a grasp
of causality is a mark of legal thinking. If the People never have a secure
homeland, is their conduct even relevant?<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Joshua makes clear –
explicitly – that God did not fail the People, rather, the answer in Joshua is
that the People failed God. And it is also drawn surgically to exclude the
possibility that members of the Priesthood are responsible. Is a single Priest, or even a single member
of the tribe of Levi found to be careless, or to neglect the Temple duties? The
account carefully documents the performance of liturgical duties – bearing the
ark, circumcision, celebration of Passover at Gilgal (5, 6), purification by
stoning the entire family and animals for Achan’s theft of looted booty.
(Joshua 7). <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">In light of, and in spite
of, the historical issues, it is important to understand why this narrative is
written as it is. Joshua is the first
leader who led the wanderers into Israel as the land of the Covenant. We know these people existed from the “Israel
stele” of Mernephtah.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn33" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[33]</span></span><!--[endif]--></span></a> This Pharaoh reigned
1224-1216 BCE. The stele is the first place
we find Israel mentioned outside of the Torah, historically. So Israel is in
the land 1200 BCE. And we find corroboration in Egyptian records of cities
named in Joshua.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn34" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[34]</span></span><!--[endif]--></span></a>
Pottery and shards from kitchen middens
and ruins can be dated and chronologically profiled.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn35" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[35]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> The Amarna letters written in the middle 1300s
BCE will see how those letters discuss how people called the “habiru”--
barbarians – were moving into the land.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn36" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[36]</span></span><!--[endif]--></span></a> The archaeological record
of the land of Israel reveals that there never was a full conquest of the
entire land. What you see is gradual
migration and borderline conflict often divided between the hill country of
what is now the West Bank and the low-lying coastal plain areas where we now
find Tel Aviv, Yaffa, Ashkalom and the Valley in northern Israel that divides
the hill country of northern Israel from the hill country of the Galilee. In addition, we find conflict between the
people of the Hills and the fortified coastal plain. This tells us that the Habiru settled the
hill country and people called the Sea Peoples, pushed out of the Aegean by Hellenes
who were going down the coast. They threatened Egypt in the time of Ramses III.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn37" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[37]</span></span><!--[endif]--></span></a> The Sea Peoples – Greeks – also penetrated Asia
Minor and completely destroyed the Hittite Empire. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Getting back to the
Joshua theology, it is idealistic, and militant, but it stays focused on the
message that G-d made a covenant and kept His word. G-d granted Israel the land
of Canaan, with very few casualties, thanks to an army of angels, an angel
captain, and a righteous spokesman leading the sacrifices and battles. The text is formed to show that G-d keeps his
end of the covenant.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The role of Other Gods and Canaanites<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">The conquest narrative
contains an important “twist”. Not only are the Canaanites not completely
destroyed, but they turn out to play a key role in the examination of what
prompted Israel to turn to “other gods”.
That would be a trigger to a jealous G-d. Professor Sweeney suggests that the presence
of Canaanites turns Israel to their gods, and “thereby bringing about divine
punishment culminating in the Babylonian exile.”<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn38" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[38]</span></span><!--[endif]--></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Professor Sweeney
proposes at least four factors support this conclusion.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn39" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[39]</span></span><!--[endif]--></span></a> First, archeological
surveys confirm conflict in the land, but no evidence of a settled Canaanite
population destroyed within Israel. The conflicts are between coastal and
interior people, and hill and valley people. Secondly, the major cities Joshua
destroyed, were already ruins roughly a thousand years earlier. Jericho, Ai,
Gibeon and Hazar diachronic and archeological studies do not support the
narrative. Thirdly, the narrative focuses on a covenant that calls upon all
Israel, “indigenous and resident alien alike” to assemble at Shechem. This is
the site referred to in the Amarna Letters by the Kings of Megiddo and
Jerusalem trying to get Pharaoh to “send archers”. However, it was never
destroyed in the Iron Age, and continued to serve as a focal point, a central
and even sacred location, for Israel’s national identity. This reveals a
polemical in that it seeks to expose “sins” committed by Jeroboam and northern
Israel that explain their demise as punishment from an all-powerful JHWY in
keeping with the covenant ceremonies enacted by Joshua at Shechem. This polemic
also points to the fourth factor which must be considered, and that is, the
Judean perspective of the Book of Joshua. City names, and lineages, show a
Judean interest or perspective in the narrative. Another example is that Joshua
points out that the Judeans were unable to conquer Jerusalem, and that Joshua
himself is modeled on the Judean King Josiah, who is possibly the author. Part of the theological concern is looking
for heroic figures to serve as “ideal monarchs”, which Josiah would like to
have been. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">One conclusion one can
draw from this four factor analysis is to simply accept the reality that Israel
never wiped out the indigenous Canaanite culture, and of course, never
displaced anyone. As professor Sweeney puts it “Israel/Judah grew out of that
very same Canaanite culture to develop a very distinctive understanding of
themselves as a nation”.<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftn40" name="_ftnref40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt; line-height: 150%;">[40]</span></span><!--[endif]--></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: .5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Joshua is not a call to
destroy Canaanites. Clearly Israel descended from those very people. Joshua is
addressed to Israelites to assert their Israelite identities adhere to the
Torah as the basis for life, and to reunify the nation as it was unified in the
days of Joshua.<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: .5in;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Conclusion and Reprise on the Judges<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Contemporizing the
question requires us to ask if there is or has been a punishing God who was, or
is, “policing” the Covenant. Worshiping
one God – simply avoiding the graven images and temples of other competing
gods, does not seem difficult.
Conducting group prayers and recitations in a Temple is consoling and
does not take great exertion. If the deity has a track record of powerful
protection and abundant provision, the demand for exclusive worship is not onerous
and becomes obvious. We fall on our
faces in worship. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Some may argue that the
Deuteronomistic theology in Joshua is conditional: If Torah is not observed, then the People are
expelled from the Promised Land. The
relationship is over. But Deuteronomy
contains “saving clauses”. Deuteronomy
28 and 30, start out with conditions but then clearly state a redemption
opportunity: When the People repent, God
“will restore you to the land.” <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This dynamic of
Covenant-violation-redemption-restoration becomes one of the major issues for Jewish
thinking throughout history, and is itself drawn from the book of Joshua, as
well as Judges, Samuel, and Kings. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">This Essay only undertook
to explore Joshua, but by way of final contrast, the book of Judges shows a
very different picture. The Israelites
rely on their Judges. In Northern
Israel, they start going after foreign gods. We see an almost certainly
fictional emergence of a Golden Calf cult. It is striking to note real problems
in Northern Israel, and not so much in Judah. This is a polemic, already
referred to above between Northern Israel and Judah, in the book of Judges
against the Joshua assurance. <o:p></o:p></span></div>
<div style="border-bottom: solid windowtext 1.5pt; border: none; mso-element: para-border-div; padding: 0in 0in 1.0pt 0in;">
<div class="MsoNormal" style="border: none; mso-border-bottom-alt: solid windowtext 1.5pt; mso-padding-alt: 0in 0in 1.0pt 0in; padding: 0in; text-indent: 20.25pt;">
<br /></div>
</div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center; text-indent: 20.25pt;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;">Bibliography<o:p></o:p></span></b></div>
<div class="MsoBibliography">
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_BIBL {"custom":[]}
CSL_BIBLIOGRAPHY <span style='mso-element:field-separator'></span><![endif]--><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Ceram, C.W. <i>The Secret of the Hittites; Discovery
of an Ancient Empire</i>. New York, NY: Dorset Press, 1956.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">“Dictionary of the
Bible.” <i>Keylawk Library</i>, 1963.
https://www.librarycat.org/lib/keylawk/item/134639122.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">McKenzie, Steven L., and
Stephen R. Haynes, eds. <i>To Each Its Own Meaning; an Introduction to Biblical
Criticisms and Their Application</i>. Louisville,KY: Westminster John Knox
Press, 1999.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Pritchard, James B., and
Daniel E. Fleming, eds. <i>The Ancient Near East; an Anthology of Texts and
Pictures.</i> Princeton, N.J: Princeton University Press, 2011.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Roskies, David G. <i>Against
the Apocalypse; Responses to Catastrophe in Modern Jewish Culture</i>. New
York, NY: Syracuse University Press, 1999.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Scofield, D. D., Rev. C.
I., ed. <i>The Holy Bible; Containing the Old and New Testaments</i>. New and
Improved. Scofield Facsimile Series No. 2. New York: Oxford University Press,
n.d.<o:p></o:p></span></div>
<div class="MsoBibliography">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%; mso-bidi-font-size: 11.0pt;">Sweeney, Marvin A. <i>Tanak:
A Theological and Critical Introduction to the Jewish Bible</i>, 2011.
http://www.librarything.com/work/12075940/edit/133767278.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<br /></div>
<div class="MsoNormal" style="text-indent: 20.25pt;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 150%;"> <o:p></o:p></span></div>
<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/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[1]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"HErITm7g","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning}, 21\\uc0\\u8211{}22.}","plainCitation":"McKenzie
and Haynes, To Each Its Own Meaning, 21–22."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their Application","publisher":"Westminster
John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"21-22"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 21–22.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn2">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[2]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"ruNiFz3A","properties":{"formattedCitation":"Ibid.,
30, listing alternative views and eight sociopolitical circumstances from which
the monarchy eventually emerges.","plainCitation":"Ibid.,
30, listing alternative views and eight sociopolitical circumstances from which
the monarchy eventually
emerges."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"30,
listing alternative views and eight sociopolitical circumstances from which the
monarchy eventually
emerges."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 30, listing alternative views and eight sociopolitical
circumstances far short of a great Kingdom, but from which the local Saul-David monarchy, may
eventually emerge.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn3">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[3]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"LPFFLOek","properties":{"formattedCitation":"Ibid.,
32.","plainCitation":"Ibid., 32."},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own
Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"32"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 32.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn4">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[4]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"M1HDlFNk","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 172, 1st sentence of 1st
paragraph.}","plainCitation":"Sweeney, Tanak, 172, 1st
sentence of 1st
paragraph."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172,
1st sentence of 1st paragraph."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 172, 1st sentence
of 1st paragraph.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn5">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[5]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Ej466YXO","properties":{"formattedCitation":"{\\rtf
Ibid., 172\\uc0\\u8211{}173, quoting end of 1st paragraph on 173.}","plainCitation":"Ibid.,
172–173, quoting end of 1st paragraph on
173."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172-173,
quoting end of 1st paragraph on
173"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 172–173, quoting end of 1st
paragraph on 173.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn6">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[6]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"eCcXQJbq","properties":{"formattedCitation":"Ibid.,
177.","plainCitation":"Ibid.,
177."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"177"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 177.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--> “In all cases, the reflectio on history evident
in the Former Prophets, in all of its postulated stages, represents the effort
to learn from that history in order to learn from the experience of the past
and to build a better future.”<o:p></o:p></div>
</div>
<div id="ftn7">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[7]</span></span><!--[endif]--></span></a>
Objects valuable to one people are <u>often</u> sought after for eradication by
other people, perhaps especially if “sacred”. Examples are myriad. Almost all evidence of the Hittite Empire was
lost and would perhaps have remained unknown but for the references in Hebrew
Scripture. We note here that the Josiatic author(s) use of the phrase “unto
this day' suggests that the events that it recounts took place some time before
they were recorded. <o:p></o:p></div>
</div>
<div id="ftn8">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[8]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"7Xd57yBz","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 172.}","plainCitation":"Sweeney,
Tanak,
172."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 172.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> <o:p></o:p></div>
</div>
<div id="ftn9">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[9]</span></span><!--[endif]--></span></a> To
place the Redactors and compilers in perspective, Herodotus of Halicarnassus
(484 BCE – ca.425 BCE) is generally acclaimed as the "father of
history" composing his Histories from the 450s to the 420s BCE. Some
scholars argue that his work was “scrupulous, objective, and scientific for his
time”, although much of it is filled with fanciful creatures. He traveled
throughout the world, writing “autopsies” and polemics against the Persian
Empire.<o:p></o:p></div>
</div>
<div id="ftn10">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"0bpHRBtp","properties":{"formattedCitation":"{\\rtf
Ceram, {\\i{}The Secret of the Hittites; Discovery of an Ancient Empire},
24.}","plainCitation":"Ceram, The Secret of the Hittites;
Discovery of an Ancient Empire,
24."},"citationItems":[{"id":93,"uris":["http://zotero.org/users/3363457/items/KTSF6CSU"],"uri":["http://zotero.org/users/3363457/items/KTSF6CSU"],"itemData":{"id":93,"type":"book","title":"The
Secret of the Hittites; Discovery of an Ancient
Empire","publisher":"Dorset
Press","publisher-place":"New York, NY","event-place":"New
York, NY","language":"German, translated by Richard and
Clara Winston","author":[{"family":"Ceram","given":"C.W."}],"issued":{"date-parts":[["1956"]]}},"locator":"24"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ceram, <i>The Secret of the Hittites;
Discovery of an Ancient Empire</i>, 24.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]-->This understanding was in fact
drawn from the description in Joshua 3:10.<o:p></o:p></div>
</div>
<div id="ftn11">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[11]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"rcGXJ0JE","properties":{"formattedCitation":"{\\rtf
Roskies, {\\i{}Against the Apocalypse; Responses to Catastrophe in Modern Jewish
Culture}, 41\\uc0\\u8211{}43 noting before and after
persecutions.}","plainCitation":"Roskies, Against the
Apocalypse; Responses to Catastrophe in Modern Jewish Culture, 41–43 noting
before and after persecutions."},"citationItems":[{"id":90,"uris":["http://zotero.org/users/3363457/items/2PZTQ2JI"],"uri":["http://zotero.org/users/3363457/items/2PZTQ2JI"],"itemData":{"id":90,"type":"book","title":"Against
the Apocalypse; Responses to Catastrophe in Modern Jewish
Culture","publisher":"Syracuse University Press","publisher-place":"New
York, NY","event-place":"New York,
NY","abstract":"he Holocaust, in its enormity, has been
viewed as an apocalyptic event, standing outside history, without analogy or
precedent. Challenging this view, David Roskies places the Holocaust, and the
literary responses of victims and survivors, in the context of generations of
Jewish response to persecutions, pogroms, communal
catastrophes.","author":[{"family":"Roskies","given":"David
G."}],"issued":{"date-parts":[["1999"]]}},"locator":"41-43
noting before and after
persecutions"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Roskies, <i>Against the Apocalypse;
Responses to Catastrophe in Modern Jewish Culture</i>, 41–43 noting before and
after persecutions<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
throughout the entire region. The author notes the extremeties of survival into
which Jews and Gypsies were thrown, the former struggling to acquire learned
professions, the latter acquiring carnival skills, while both sought mastery of
musical instruments.<o:p></o:p></div>
</div>
<div id="ftn12">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[12]</span></span><!--[endif]--></span></a>
Professor Sweeney, video lecture 10/4/2016: “Jews constantly struggle with God,
like Jacob wrestling with God, to try to understand.”<o:p></o:p></div>
</div>
<div id="ftn13">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[13]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Yt5DgG1w","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 171.}","plainCitation":"Sweeney,
Tanak,
171."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"171"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 171.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Crediting Noth’s
contributions at 174, and later interpreters at 175-176.<o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn14">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref14" name="_ftn14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[14]</span></span><!--[endif]--></span></a>
The prohibition is a constant leitmotif constantly ignored. The Patriarchs
themselves are miscegenists, and like the Egyptians, also indulged in close
family marriages. Abraham married his ½ sister Sarah. Isaac married his cousin
Rebekah, who was also from the line of Terah, a Chaldean who migrated to Herra (Gen
11:24-ff)., one of the main centers of perduring and prosperous Ishtar-Baal
idol worship. Moses married Zipporah, a Midian.<o:p></o:p></div>
<div class="MsoFootnoteText">
It is
not surprising that foreigners constantly appear in the stories – Tamar
(Genesis 38), Rahab (Joshua 2:1), and Ruth. The “Hebiru” are a mixed people—and
“strangers are conversant among them” (Joshua 8:35). The tribes may even have
spoken different languages at this time. Moses needed an “interpreter”.<o:p></o:p></div>
</div>
<div id="ftn15">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref15" name="_ftn15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[15]</span></span><!--[endif]--></span></a> Joshua’s final exhortation contains a much
broader prohibition than merely against miscegeny. It advises all not to come
among any others. “If you cleave unto the remnant of these nations…and go in
unto them and they unto you”, then “they shall be snares and traps unto you,
and scourges in your sides, and thorns in your eyes, until ye perish from off
this good land which the Lord your God hath given you”. Josh 23:7-13.<o:p></o:p></div>
</div>
<div id="ftn16">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref16" name="_ftn16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[16]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"AKDY2Gtl","properties":{"formattedCitation":"{\\rtf
Scofield, D. D., {\\i{}The Holy Bible}, 268; Joshua
8:34-35.}","plainCitation":"Scofield, D. D., The Holy
Bible, 268; Joshua
8:34-35."},"citationItems":[{"id":33,"uris":["http://zotero.org/users/3363457/items/N5BS7JUI"],"uri":["http://zotero.org/users/3363457/items/N5BS7JUI"],"itemData":{"id":33,"type":"book","title":"The
Holy Bible; containing the Old and New Testaments","collection-number":"Scofield
Facsimile Series No. 2.","publisher":"Oxford University
Press","publisher-place":"New
York","edition":"New and
Improved","event-place":"New
York","abstract":"\"Authorized Version\", with a
new system of connected topical references to all the greater themes of
Scripture, with annotations, revised marginal renderings, summaries,
definitions, chronology, and index, to which are added, helps at hard places,
explanations of seeming discrepancies, and a new system of
paragraphs.","shortTitle":"The Holy
Bible","editor":[{"family":"Scofield, D.
D.","given":"Rev. C.
I."}]},"locator":"268; Joshua
8:34-35."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Scofield, D. D., <i>The Holy Bible</i>,
268; Joshua 8:34-35.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]-->”And afterward he read all the words of the law,
the blessings and cursings, according to all that is written in the book of the
law. There was not a word of all that Moses commanded, which Joshua read not
before all the congregation of Israel, with the women, and the little ones, and
the strangers that were conversant among them.” These verses are the door taken
by Unitarian Universalist evangels to include themselves amog the Chosen, who
are clearly all “conversant” humanity. <o:p></o:p></div>
</div>
<div id="ftn17">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref17" name="_ftn17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[17]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"UpBrz7a9","properties":{"formattedCitation":"{\\rtf
Ibid., 284\\uc0\\u8211{}285; Joshua
23:15.}","plainCitation":"Ibid., 284–285; Joshua
23:15."},"citationItems":[{"id":33,"uris":["http://zotero.org/users/3363457/items/N5BS7JUI"],"uri":["http://zotero.org/users/3363457/items/N5BS7JUI"],"itemData":{"id":33,"type":"book","title":"The
Holy Bible; containing the Old and New
Testaments","collection-number":"Scofield Facsimile Series
No. 2.","publisher":"Oxford University
Press","publisher-place":"New
York","edition":"New and Improved","event-place":"New
York","abstract":"\"Authorized Version\", with a
new system of connected topical references to all the greater themes of
Scripture, with annotations, revised marginal renderings, summaries,
definitions, chronology, and index, to which are added, helps at hard places,
explanations of seeming discrepancies, and a new system of
paragraphs.","shortTitle":"The Holy
Bible","editor":[{"family":"Scofield, D.
D.","given":"Rev. C. I."}]},"locator":"284-285;
Joshua 23:15"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 284–285; Joshua 23:15.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> 24:13.<o:p></o:p></div>
</div>
<div id="ftn18">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref18" name="_ftn18" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[18]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"VEJrQ6Pc","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 172.}","plainCitation":"Sweeney, Tanak,
172."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 172.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Deuteronomy 6:15: “For the
Lord thy G-d is a jealous god among you, lest the anger of the Lord thy G-d be
kindled against thee, and destroy thee from the face of the earth.” Joshua
23:11-16; 24:19-20. Apparently, in Joshua’s last days, he noticed the people
still had “strange gods among you”. Joshua 24:23.<o:p></o:p></div>
</div>
<div id="ftn19">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref19" name="_ftn19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[19]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"jKdEunMt","properties":{"formattedCitation":"Ibid.","plainCitation":"Ibid."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->,
172, 177.<o:p></o:p></div>
</div>
<div id="ftn20">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref20" name="_ftn20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[20]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"21otz73V","properties":{"formattedCitation":"{\\rtf
Scofield, D. D., {\\i{}The Holy Bible}, Joshua 1:3-4.}","plainCitation":"Scofield,
D. D., The Holy Bible, Joshua
1:3-4."},"citationItems":[{"id":33,"uris":["http://zotero.org/users/3363457/items/N5BS7JUI"],"uri":["http://zotero.org/users/3363457/items/N5BS7JUI"],"itemData":{"id":33,"type":"book","title":"The
Holy Bible; containing the Old and New
Testaments","collection-number":"Scofield Facsimile Series
No. 2.","publisher":"Oxford University
Press","publisher-place":"New
York","edition":"New and
Improved","event-place":"New
York","abstract":"\"Authorized Version\", with a
new system of connected topical references to all the greater themes of
Scripture, with annotations, revised marginal renderings, summaries,
definitions, chronology, and index, to which are added, helps at hard places,
explanations of seeming discrepancies, and a new system of
paragraphs.","shortTitle":"The Holy Bible","editor":[{"family":"Scofield,
D. D.","given":"Rev. C.
I."}]},"locator":"Joshua
1:3-4"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Scofield, D. D., <i>The Holy Bible</i>,
Joshua 1:3-4.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->
The Promised Land is described as: “Every place that the sole of your foot
shall tread upon…” apparently inferring a law of appropriation. It goes on: “From the wilderness and this
Lebanon even unto the great river, the river Euphrates, all the land of the
Hittites, and unto the great sea toward the going down of the sun, shall be
your coast.” This is the entire Middle
East and Asia Minor.<o:p></o:p></div>
</div>
<div id="ftn21">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref21" name="_ftn21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[21]</span></span><!--[endif]--></span></a>
Removal of shoes is an attribute of Holy Ground. Literalists, in compliance
with this command, have been fighting barefoot ever since; that may be why
there are no more of them.<o:p></o:p></div>
</div>
<div id="ftn22">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref22" name="_ftn22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[22]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"adVJP7Pv","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 172.}","plainCitation":"Sweeney,
Tanak,
172."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 172.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn23">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref23" name="_ftn23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[23]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"drSmpFzc","properties":{"formattedCitation":"{\\rtf
\\uc0\\u8220{}Dictionary of the Bible,\\uc0\\u8221{} 546; Kadesh plays \\uc0\\u8220{}a
significant role\\uc0\\u8221{} during the Exodus.}","plainCitation":"“Dictionary
of the Bible,” 546; Kadesh plays “a significant role” during the
Exodus."},"citationItems":[{"id":39,"uris":["http://zotero.org/users/3363457/items/9J6DAXU4"],"uri":["http://zotero.org/users/3363457/items/9J6DAXU4"],"itemData":{"id":39,"type":"webpage","title":"Dictionary
of the Bible","container-title":"keylawk
library","abstract":"keylawk
library","URL":"https://www.librarycat.org/lib/keylawk/item/134639122","shortTitle":"Dictionary
of the
Bible","issued":{"date-parts":[["1963"]]},"accessed":{"date-parts":[["2016",9,25]]}},"locator":"546;
Kadesh plays \"a significant role\" during the
Exodus."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->“Dictionary of the Bible,” 546; Kadesh
plays “a significant role” during the Exodus.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Joshua led the war against
Amalek over this place. (Ex 17:8). It is
the site of the greatest chariot battle in history, between the Hittites and
Egyptians, in 1296 BCE. The Battle set the stage for the world’s first world-changing
Peace Treaty and a global shift in religious theologies, with the exchange of
princesses in marriage. Ceram, C.W. <i>The
Secret of the Hittites; Discovery of an Ancient Empire</i>.<o:p></o:p></div>
</div>
<div id="ftn24">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref24" name="_ftn24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[24]</span></span><!--[endif]--></span></a>
Goshen is the region in the delta of Egypt where these People had been slaves
of the Egyptian. Gen 45:10; the reference may be to a never-identified area
closer, in Judah perhaps. Would the Israelis name a village after the region of
their enslavement? Compare Joshua 10:41 and 11:16. The “land of Goshen” is
taken by Joshua himself. <o:p></o:p></div>
</div>
<div id="ftn25">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref25" name="_ftn25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[25]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"9rYpfEJH","properties":{"formattedCitation":"{\\rtf
Ceram, {\\i{}The Secret of the Hittites; Discovery of an Ancient Empire}, 161
ff.}","plainCitation":"Ceram, The Secret of the Hittites;
Discovery of an Ancient Empire, 161
ff."},"citationItems":[{"id":93,"uris":["http://zotero.org/users/3363457/items/KTSF6CSU"],"uri":["http://zotero.org/users/3363457/items/KTSF6CSU"],"itemData":{"id":93,"type":"book","title":"The
Secret of the Hittites; Discovery of an Ancient
Empire","publisher":"Dorset
Press","publisher-place":"New York, NY","event-place":"New
York, NY","language":"German, translated by Richard and
Clara Winston","author":[{"family":"Ceram","given":"C.W."}],"issued":{"date-parts":[["1956"]]}},"locator":"161
ff."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ceram, <i>The Secret of the Hittites;
Discovery of an Ancient Empire</i>, 159 ff.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> The language of Scripture
clearly invokes similar language used by Rameses II for his vaunted “victory”
over the Hittite King Muwatilis in the Battle of Kardesh. The “day like no
other” is a guidepost of oral traditions.<o:p></o:p></div>
</div>
<div id="ftn26">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref26" name="_ftn26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[26]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"qVnDosI7","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 172.}","plainCitation":"Sweeney,
Tanak, 172."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"172"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 172.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> “Rather than charging G-d
with being powerless, unreliable, unjust, or absent in times of crisis, the
Former Prophet[] chooses to explain the Babylonian exile by charging that the
people of Israel and Judah—and not JHWH—were responsible for their own fate.”<o:p></o:p></div>
</div>
<div id="ftn27">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref27" name="_ftn27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[27]</span></span><!--[endif]--></span></a> <span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[27]</span></span><!--[endif]--></span>
<!--[if supportFields]><span style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION {"citationID":"wC8XAxbo","properties":{"formattedCitation":"{\\rtf
Ceram, {\\i{}The Secret of the Hittites; Discovery of an Ancient Empire},
153\\uc0\\u8211{}199, Ch. 9 \\uc0\\u8220{}The Battle of Kadesh\\uc0\\u8221{}.
Fought in 1296 BCE between Rameses II and the Hittite King
Muwatallis.}","plainCitation":"Ceram, The Secret of the
Hittites; Discovery of an Ancient Empire, 153–199, Ch. 9 “The Battle of
Kadesh”. Fought in 1296 BCE between Rameses II and the Hittite King
Muwatallis."},"citationItems":[{"id":93,"uris":["http://zotero.org/users/3363457/items/KTSF6CSU"],"uri":["http://zotero.org/users/3363457/items/KTSF6CSU"],"itemData":{"id":93,"type":"book","title":"The
Secret of the Hittites; Discovery of an Ancient
Empire","publisher":"Dorset
Press","publisher-place":"New York,
NY","event-place":"New York,
NY","language":"German, translated by Richard and Clara
Winston","author":[{"family":"Ceram","given":"C.W."}],"issued":{"date-parts":[["1956"]]}},"locator":"153-199,
Ch. 9 \"The Battle of Kadesh\". Fought in 1296 BCE between Rameses II
and the Hittite King
Muwatallis."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ceram, <i>The Secret of the Hittites;
Discovery of an Ancient Empire</i>, 153–199, Ch. 9 “The Battle of Kadesh”. Fought
in 1296 BCE between Rameses II and the Hittite King Muwatallis.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Just after Sethos I drove out
the desert tribes, finally responding to the pleas of Egypt’s allies documented
in the Letters of Amarna (p. 168), and secured the region up to the ridge of
Tyre, the Hittites invaded Palestine. To
secure his succession and legacy, Ramses II assembled the largest army of any
Pharoah. Two huge armies were massed and met in Kadesh. The outcome changed
history and entered into legend.
Unprecedented numbers of the iron-chariots which had propelled the
Hyksos victory over the Egyptians in previous centuries were now hurled against
each other by the world’s biggest armies, and their semitic allies. The Hitite
chariot were superior to the Egyptian and in the field they outmaneuvered and
outmanned the Egyptian chariots. The life of the Pharoah was preserved by two
actual miracles – the Hittite units deployed to vanquish, turned to looting
instead, and a force of Egyptian cadets arrived by sea just in time to save the
Pharaoh’s life. Both armies broke off
the engagement. The Hitites were 375 miles from home and weighted down with
booty. Victory was declared by both sides, and the world’s first written Peace
Treaty was agreed to. A remarkable peace descended on the region. The terms
survived the centuries, and even the almost total destruction of the Hittites
at the hands of the invading Hellenes.
The Treaty Stone became the “Rosetta Stone” enabling scholars to finally
read Hittite epigraphical material, and a forgotten people were rediscovered. Perhaps
even more significant than the Battle, was the fact that after the world’s
first globally-celebrated Wedding, a Hittite princess introduced Ishtar to
Egypt. This directly resulted in a religious synthesis and efflorescence. In the following centuries, humanity began adopting
new theologies developed in the schools and libraries of Alexandria. <o:p></o:p></div>
<div class="MsoFootnoteText">
<br /></div>
</div>
<div id="ftn28">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref28" name="_ftn28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[28]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"BnCSQpiF","properties":{"formattedCitation":"{\\rtf
Ceram, {\\i{}The Secret of the Hittites; Discovery of an Ancient Empire}, 153
ff.}","plainCitation":"Ceram, The Secret of the Hittites;
Discovery of an Ancient Empire, 153
ff."},"citationItems":[{"id":93,"uris":["http://zotero.org/users/3363457/items/KTSF6CSU"],"uri":["http://zotero.org/users/3363457/items/KTSF6CSU"],"itemData":{"id":93,"type":"book","title":"The
Secret of the Hittites; Discovery of an Ancient
Empire","publisher":"Dorset
Press","publisher-place":"New York,
NY","event-place":"New York,
NY","language":"German, translated by Richard and Clara
Winston","author":[{"family":"Ceram","given":"C.W."}],"issued":{"date-parts":[["1956"]]}},"locator":"153
ff."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ceram, <i>The Secret of the Hittites;
Discovery of an Ancient Empire</i>, 153 ff.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--> Refers to the Chariot as the
“greatest invention of the Second Millenium BC”. Although the light war-chariot was introduced
by the Hyksos in their conquest of Egypt, the “iron chariot” could only refer
to a Hittite iteration of the weapon. <o:p></o:p></div>
</div>
<div id="ftn29">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref29" name="_ftn29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[29]</span></span><!--[endif]--></span></a>
Professor Sweeney, Lecture video 9/27/2016.<o:p></o:p></div>
</div>
<div id="ftn30">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref30" name="_ftn30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[30]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"lTGPTthO","properties":{"formattedCitation":"{\\rtf
McKenzie and Haynes, {\\i{}To Each Its Own Meaning},
28\\uc0\\u8211{}29;}","plainCitation":"McKenzie and Haynes,
To Each Its Own Meaning, 28–29;"},"citationItems":[{"id":34,"uris":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"uri":["http://zotero.org/users/3363457/items/Q8G4XFD7"],"itemData":{"id":34,"type":"book","title":"To
Each Its Own Meaning; an Introduction to Biblical Criticisms and their
Application","publisher":"Westminster John Knox
Press","publisher-place":"Louisville,KY","number-of-pages":"306","event-place":"Louisville,KY","abstract":"Introduces
the most important methods of biblical criticism, with equal time to historical
and literary approaches. Source, Form, Tradition-historical, Redaction,
Social-scientific, Canonical, Rhetorical and Intertextuality, Structural,
Narrative, Reader-response, Poststructuralist, Feminist, and
Socioeconomic.","ISBN":"0-664-25784-4","shortTitle":"To
Each Its Own Meaning","language":"English","editor":[{"family":"McKenzie","given":"Steven
L."},{"family":"Haynes","given":"Stephen
R."}],"issued":{"date-parts":[["1999"]]}},"locator":"28-29;
"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->McKenzie and Haynes, <i>To Each Its Own
Meaning</i>, 28–29;<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]-->”Historians
necessarily work with conceptual models…” and the Bible presents some “very
pronounced” models which may be wrong. Why is Rahab considered a “harlot” and
what <u>is</u> a harlot? We reference the perspectivity of Feminist criticism.
Ibid. 268 ff.<o:p></o:p></div>
</div>
<div id="ftn31">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref31" name="_ftn31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[31]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"LkLGjZg2","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 182.}","plainCitation":"Sweeney,
Tanak,
182."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"182"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 182.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn32">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref32" name="_ftn32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[32]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"FNqQvRMX","properties":{"formattedCitation":"{\\rtf
Scofield, D. D., {\\i{}The Holy Bible}, Joshua 21:43, page 282.}","plainCitation":"Scofield,
D. D., The Holy Bible, Joshua 21:43, page 282."},"citationItems":[{"id":33,"uris":["http://zotero.org/users/3363457/items/N5BS7JUI"],"uri":["http://zotero.org/users/3363457/items/N5BS7JUI"],"itemData":{"id":33,"type":"book","title":"The
Holy Bible; containing the Old and New Testaments","collection-number":"Scofield
Facsimile Series No. 2.","publisher":"Oxford University
Press","publisher-place":"New
York","edition":"New and
Improved","event-place":"New York","abstract":"\"Authorized
Version\", with a new system of connected topical references to all the greater
themes of Scripture, with annotations, revised marginal renderings, summaries,
definitions, chronology, and index, to which are added, helps at hard places,
explanations of seeming discrepancies, and a new system of
paragraphs.","shortTitle":"The Holy
Bible","editor":[{"family":"Scofield, D.
D.","given":"Rev. C.
I."}]},"locator":"Joshua 21:43, page
282"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Scofield, D. D., <i>The Holy Bible</i>,
Joshua 21:43, page 282.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn33">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref33" name="_ftn33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[33]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"PksTt7cX","properties":{"formattedCitation":"{\\rtf
Pritchard and Fleming, {\\i{}The Ancient Near East}, 328.}","plainCitation":"Pritchard
and Fleming, The Ancient Near East,
328."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near East.\"--P.
[4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC:
ocn683247400","shortTitle":"The ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"328"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Pritchard and Fleming, <i>The Ancient
Near East</i>, 328.<!--[if supportFields]><span style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn34">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref34" name="_ftn34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[34]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"soVQpexs","properties":{"formattedCitation":"Ibid.,
227.","plainCitation":"Ibid.,
227."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic anthologies
of the ancient Near East have introduced generations of readers to texts
essential for understanding the peoples and cultures of this important region.
Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology provides
a wealth of material for understanding the ancient Near East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"227"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 227.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--> The captain of a Nile vessel relates of his participation
in a campaign into “Asia”, and the three year siege of “Sharuhen”, a city named
in the distribution by Lots administered by Joshua to the tribe of Simeon from
the inheritance of the tribe of Judah which was “too much for them”. Joshua
19:6, 9.<o:p></o:p></div>
</div>
<div id="ftn35">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref35" name="_ftn35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[35]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"hKdO1ZBm","properties":{"formattedCitation":"Ibid.,
Fig. 27.","plainCitation":"Ibid., Fig. 27."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"Fig.
27."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., Fig. 27.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]-->Pottery and shards from Palestine have been
consistently used to date periods of their use.<o:p></o:p></div>
</div>
<div id="ftn36">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref36" name="_ftn36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[36]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"84NDSL4s","properties":{"formattedCitation":"{\\rtf
Ibid., 429\\uc0\\u8211{}453; especially \\uc0\\u8220{}Hapiru\\uc0\\u8221{} 423,
and \\uc0\\u8220{}Apiru\\uc0\\u8221{}
433,435.}","plainCitation":"Ibid., 429–453; especially
“Hapiru” 423, and “Apiru”
433,435."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic anthologies
of the ancient Near East have introduced generations of readers to texts
essential for understanding the peoples and cultures of this important region.
Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"429-453;
especially \"Hapiru\" 423, and \"Apiru\"
433,435."}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 429–453; especially “Hapiru” 423,
and “Apiru” 433,435.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn37">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref37" name="_ftn37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[37]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"r3T8gq1L","properties":{"formattedCitation":"Ibid.,
Plate 92, depicting Rameses III in battle with Sea Peoples.","plainCitation":"Ibid.,
Plate 92, depicting Rameses III in battle with Sea
Peoples."},"citationItems":[{"id":84,"uris":["http://zotero.org/users/3363457/items/M7PGFQ75"],"uri":["http://zotero.org/users/3363457/items/M7PGFQ75"],"itemData":{"id":84,"type":"book","title":"The
Ancient Near East; an anthology of texts and
pictures.","publisher":"Princeton University
Press","publisher-place":"Princeton,
N.J","number-of-pages":"474","source":"Library
of Congress ISBN","event-place":"Princeton,
N.J","abstract":"\"James Pritchard's classic
anthologies of the ancient Near East have introduced generations of readers to
texts essential for understanding the peoples and cultures of this important
region. Now these two enduring works have been combined and integrated into one
convenient and richly illustrated volume, with a new foreword that puts the
tranlations in context. With more than 130 reading selections and 300
photographs of ancient art, architecture and artifacts, this volume provides a
stimulating introduction to some of the most significant and widely studied
texts of the ancient Near East, including the Epic of Gilgamesh, the Creation
Epic (Enuma elish), the Code of Hammurabi, and the Baal Cycle. For students of
history, religion, the Bible, archaeology, and anthropology, this anthology
provides a wealth of material for understanding the ancient Near
East.\"--P. [4] of
cover","ISBN":"978-0-691-14725-3","call-number":"BS1180
.P83 2011","note":"OCLC: ocn683247400","shortTitle":"The
ancient Near
East","editor":[{"family":"Pritchard","given":"James
B."},{"family":"Fleming","given":"Daniel
E."}],"issued":{"date-parts":[["2011"]]}},"locator":"Plate
92, depicting Rameses III in battle with Sea Peoples"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., Plate 92, depicting Rameses III in battle with Sea Peoples.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn38">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref38" name="_ftn38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[38]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"Fj8QmpcY","properties":{"formattedCitation":"{\\rtf
Sweeney, {\\i{}Tanak}, 182.}","plainCitation":"Sweeney,
Tanak, 182."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"182"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Sweeney, <i>Tanak</i>, 182.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn39">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref39" name="_ftn39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[39]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"g6eT49Ub","properties":{"formattedCitation":"{\\rtf
Ibid., 182\\uc0\\u8211{}87.}","plainCitation":"Ibid.,
182–87."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"182-187"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 182–87.<!--[if supportFields]><span
style='mso-element:field-end'></span><![endif]--><o:p></o:p></div>
</div>
<div id="ftn40">
<div class="MsoFootnoteText">
<a href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_ftnref40" name="_ftn40" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Calibri",sans-serif; font-size: 10.0pt; line-height: 150%; 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;">[40]</span></span><!--[endif]--></span></a> <!--[if supportFields]><span
style='mso-element:field-begin'></span><span
style='mso-spacerun:yes'> </span>ADDIN ZOTERO_ITEM CSL_CITATION
{"citationID":"BNM2tWKa","properties":{"formattedCitation":"Ibid.,
189.","plainCitation":"Ibid., 189."},"citationItems":[{"id":23,"uris":["http://zotero.org/users/3363457/items/WRSWNXZC"],"uri":["http://zotero.org/users/3363457/items/WRSWNXZC"],"itemData":{"id":23,"type":"book","title":"Tanak:
A Theological and Critical Introduction to the Jewish
Bible","URL":"http://www.librarything.com/work/12075940/edit/133767278","ISBN":"978-0-8006-3743-9","shortTitle":"Tanak","author":[{"family":"Sweeney","given":"Marvin
A."}],"issued":{"date-parts":[["2011"]]}},"locator":"189"}],"schema":"https://github.com/citation-style-language/schema/raw/master/csl-citation.json"}
<span style='mso-element:field-separator'></span><![endif]-->Ibid., 189.<!--[if supportFields]><span style='mso-element:
field-end'></span><![endif]--><o:p></o:p></div>
</div>
</div>
<br />
<div>
<!--[if !supportAnnotations]-->
<hr align="left" class="msocomoff" size="1" width="33%" />
<!--[endif]-->
<div>
<!--[if !supportAnnotations]-->
<div class="msocomtxt" id="_com_1" language="JavaScript">
<!--[endif]--><!--[if !supportAnnotations]--><a href="https://draft.blogger.com/null" name="_msocom_1"></a><!--[endif]-->
<div class="MsoCommentText">
<span class="MsoCommentReference"><span style="font-size: 8.0pt;"> <!--[if !supportAnnotations]--><a class="msocomoff" href="file:///C:/Users/Tom/Documents/Theology%20Degree%20school/CST%20Courses/THB%203007-01%202016%20Hebr%20Bible%20-%20Sweeney/Essays%20submitted/Essay%205%20Joshua%20Theology%2010092016.docx#_msoanchor_1">[TK1]</a><!--[endif]--></span></span>This
iteration was NOT submitted. I wanted to add some Chariot material, correct the
Joshua=>Josiah reference re builder of Temple II, and RZ Kardak.<o:p></o:p></div>
<div class="MsoCommentText">
I like this version.<o:p></o:p></div>
<!--[if !supportAnnotations]--></div>
<!--[endif]--></div>
</div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0tag:blogger.com,1999:blog-8882454.post-49827568116942457732016-10-13T10:11:00.002-07:002016-11-26T10:21:05.750-08:00Theology of Ancient Scripture - religion of gaps.<div dir="ltr" style="text-align: left;" trbidi="on">
<h1 align="center" style="text-align: center;">
<b>Three
Theological “Gaps” </b></h1>
<h1 align="center" style="text-align: center;">
<b>in the Tanak / Old Testament<o:p></o:p></b></h1>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">I once went on a journey, and in the middle of a
marketplace, I met a Rabbi.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">I inquired
of him, “What is the theology of Judaism?”</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">
</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">The Rabbi told me this story:</span></div>
<div class="MsoBodyTextIndent">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">When Moses descended from Mount Sinai, the
tribes had already begun worshiping a Golden Calf. Moses’ own brother Aaron led them in the
making of a graven image. From nothing
in the Wilderness, they smelted and cobbled together the jewelry their women
had stolen, during their enslavement, from Egyptians. So Moses looks at the Tablets he is holding. Jehovah, with his finger, had written some
instructions on them. While Moses looks
on, suddenly the Tablets go blank; the
Words had flown away.</span></div>
<div class="MsoBodyTextIndent" style="text-align: left;">
<span style="font-family: "Times New Roman", serif; font-size: 12pt;"><br /></span></div>
<div class="MsoBodyTextIndent" style="text-align: left;">
<span style="font-family: "Times New Roman", serif; font-size: 12pt;">Moses broke the Tablets
at the foot of the Mountain.</span><span style="font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="font-family: "Times New Roman", serif; font-size: 12pt;">The place became
a forgotten hill. Yet at that moment, a decree was passed concerning
Israel—that amidst idolatry, sorrow, homelessness, and confusion, they were to
study those words that had flown away.</span></div>
<div class="MsoBodyTextIndent">
<span style="font-family: "Times New Roman", serif; font-size: 12pt;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The Theology of Judaism remains “flown away”
invisible. There have been many attempts to formulate a theology, but after
consideration, it has not been a serious concern of Jews. “Historically, Judaism has often looked with
disfavor upon theology.” [Cohen, reprinted in Glatzer, “The Judaic Tradition”
at 747.] For that matter, theology may
not be foremost in the minds of <i>any </i>people
burdened by sorrows. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoBodyText">
Guided by theology or not, we seek some model for
improving the morals and conduct of our people and leaders. Where is this Promised Land ? <o:p></o:p></div>
<h2 align="center" style="text-align: center;">
<b>Theological
Conceptualization in the Tanak<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The Tanak itself is not an organized body of
theological doctrines. It is given
instead to ideas which can unite and empower a practical people – including
stories, poems, and instructions for ritual behavior. A fair amount of “theology” may inhere in these
elements. Indeed beliefs about deity may be reified by daily practices. As to such rituals, the <i>minyan hamitzvot,</i> the “practices” are visible, and are drawn
directly from the Tanak. The number of
them added, not mathmatically, but by
convention – go as high as 613 religious duties. Yet Moses Maimonides listed only 13, and
Joseph Albo lays down only three. Clearly, even “the Commandments” are
considered guidelines. And whatever their number, the rituals are not
theological concepts.<o:p></o:p></span></div>
<h2 align="center" style="text-align: center;">
<b>Masoretic
Theology is either Sparse or Absent<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The absence of doctrine in the Tanak is not a
weakness. This Scripture is at the heart
of the most perduring and widespread faith, crossing “religious systems” of
Judaism, Christianity, Islam, and through the Manes/Buddha syncretic period,
into Buddhism. The <i>silentium</i> may even
explain why the Tanak is so widely received.
Even within Judaism, the Tanak has achieved a level of canonization that
no other Scripture has among adherents. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Theologically, what does the absence of articles of
“faith” or religious theories mean? No
unique distinctive authority infuses the entirety. For example, Noah’s epic
flood story involves the annihilation of almost all life. The same annihilating waters and even the
bird arrivals to signal the end, have non-Semitic roots in the Epic of
Gilgamesh [Pritchard 39ff]. Psalms 104
and the arguably precedent monotheistic Egyptian Hymn to the Aton [Ibid. 324
ff] are tonally, textually, linguistically and functionally similar. The Book of Job lacks Judaic names or
practices and is a lesson in Theodicy.
The absence of any mention of
deity in Song of Solomon, and Esther, gainsays their role in, or even inclusion
in, a “theology”. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Conceptualization of a theology requires finding, even
sealing, a unity or common theme.
Perhaps a form of courage or tolerance, a signature which unites the
texts as Scripture. Grace, redemption, anything that needs Belief in order to
exist? We are listening to the obvious
plurality of contradictory voices. [McKenzie at 153]. And of course, there is the matter of the Deity
which sits in the text we study.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">So, before comparing the “theology” of the Tanak, to
its discrepant iteration in the “Old Testament” of the Christians, we have to
realize we already stepped over the body of its likely non-existence. Without knowing it. Tanak theology exists, but it is rare and thin:
It is shadow on bare air. What existence
it may have is but an accretion over generations of time.<o:p></o:p></span></div>
<h2 align="center" style="text-align: center;">
<b>The
Theology of All Ancient Scripture:<o:p></o:p></b></h2>
<h2 align="center" style="text-align: center;">
<b>“It’s
all about that Base” <o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The primary and often over-looked but unifying
theology of the Tanak, is sex. The womb
is “that base” about which Songs are sung and which are a thematic obsession
which “hag”-rides every section of the Torah. What may appear to be male
posturing, or even secular tribal business, is probably about sex. And not
necessarily reproduction. Even the
isolated Ecclesiast departs from his misanthropy to indulge wholesale misogyny.
Eccles. 7:20; 26-28. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Of all the Commandments and religious duties, how many
are mixed up with human sexuality? How
many “purification” rituals are particular burdens for women, singling them out
as requiring special precautions? <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">And what theology explains the inexplicable “shame” of
nakedness? Gen. 3:7-10, repeated with
Noah and the curse of Canaan, Gen. 9:23-26.
The irresistibility of Sara to the Pharaoh, and her taking by Abimelech
as the cause of lies and breeding reprisals -- “the Lord closed up all the
wombs of the house of Abimelech” -- is
awkward theology. Gen. 20:18. And the
Book of Job ends, after God had slaughtered his family, with replacements for
his dead daughters, with an even more
beautiful cohort. Interestingly, the
names of the beauties are tenderly passed down to us while the names of the
replaced sons do not. Job 42:14-15. In the Psalms we find a dramatic feminization
of God. Ps. 45. 48:3. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Of all the Prophet scrolls, not one is authored by an
acknowledged woman, with “Esther” the foreign martyr who is at least honored
with a title, as the exception that proves the rule. Yet the “history” narratives document the
existence of many women whose prophesy was unexcelled and relied upon. Huldah, 2 Chron 34:21. This tradition endured, see Anna, spoken of
in Luke 2:36-38. And many of the Psalms
and Songs were either written by women (Song of “Solomon” [sic] 1:1-12), or by
homosexual men. David physically loved
and laments Jonathan. 1 Sam. 181; 2 Sam. 1.17. Ecclesiastes 25:22, considers women “the
beginning of sin, and through her we all die”, an interesting twist on
motherhood. Starting with Origen,
several “Old Testament” fathers pick up the hostility to women with pronounced
zeal. Origen is one of the early
Christian fathers in Alexandria. He was devoted to Christian apologetics so
intensely that he self-castrated himself to avoid distraction. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The women of the formative period who were seeking
religion and building churches were abundant
and devoted, but often deliberately <i>desaperacido</i>
– disappeared. The leaders of the
greatest Temples – one in Alexandria, with the world’s largest library, and one
in Delphi with the famous mystery cult, were in fact women. Constantine’s mother was the power behind his
rule and she became the Christian, not him.
Augustine’s mother was an accomplished and powerful Manichaean
priestess, and yet history only remembers Augustine. For complex reasons, a male-dominated
patriarchical system continued its ascension.
Subordination or fear of “unclean”
women is not necessarily theology or even text; the sexism may result from the
“reading” of the text. McKenzie, ed.
Fewell at 270, 277. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">This dominance of males has not always been the case.
Kitchen middens of Europe for centuries filled up with figures of “venuses” –
little fertility goddesses. The world first known buildings were Temples to a
Goddess -- Göbekli Tepe is a sanctuary in eastern Turkey clearly attended
by matriarchically-organized pre-agricultural societies. 20,000
years ago on the cave walls of Chauvet and Lescaux women were painting gravid
horses and aurochs. [More than half the “hand-prints” are female.] They were
not depicting gods or kings or wars.
They depicted births and pregnancy.
They were drawing a pre-Mosaic Tanak, with particular emphasis on the Song
of Solomon. They were depicting their hopes for us.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoBodyText">
Where do we come from? Where do our mothers come
from? The matrilineal descent understood
today does not appear to be drawn from the Tanak, which devotes entire chapters
to patrilineal begattings. Deut. 7:3-4
simply prohibits miscegeny. Moses, Joseph, and Jacob's sons had non-Jewish
wives. Yet the ancient dominance of women in the regional Hebiru and Semitic
communities stamped a matrilineal meta-matriarchal rule over patriarchal tribal
kinship structure. Perhaps this is a
remnant of the earlier and widespread dominance of the female in pre-Hebrew
cultures – consider the powerful primordial Akkadian goddess, Tiamet. [Pritchard, at 27-28; compare, the
characterization of a powerful female priestess who subdues and makes Enkidu a
god, is referred to by the translator as a “harlot” {42-43}. Ishtar-worship has
continuing influence in Judaic culture, particularly in festivals, and further explains
the awkward curiosity of matrilineal descent in an intensely partriarchal
society. By comparison, “Old Testament”
iterations passed through the hands of Origen and Eusebius repeatedly and
expressly attempt to further subvert and subordinate women. Still, in the lays of David and lonely
lamentations of the Prophets, we see the concern for us, the future
generations. <o:p></o:p></div>
<div class="MsoBodyText">
<br /></div>
<div class="MsoBodyText">
Every section of the Tanak sings of the hopes for
reproduction and vitality. The threshold childlessness of Abram and Sara is a
theological scream. Gen. 18-21. </div>
<div class="MsoBodyText">
<o:p></o:p></div>
<h2 align="center" style="text-align: center;">
<b>The
Concept of Monotheism is obscured by a Pantheon<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Monotheism is often taken to be a characteristic
feature of Judaic traditions. In fact, it is the second theological “gap” in the Tanak. The temporal priority and the existence of
its monotheism, are as debatable as Akh-en-Aton’s earlier but very personal sun
worship in Amarna. [Pritchard, at
324]. Multiple re-appearing angels,
lesser and competing gods, and Holy Spirits trouble the threshhold theological
“conceptualization” of Monotheism. The
Tanak gives proof to the plight.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">One of the most important parts of the <i>Bereshith </i>is the first line. Indeed the
weight given to “firstness” is a principle which graces many exegetical
studies. The first line of Scripture is
“In the beginning God created the heaven and the earth.” Gen. 1.1. The Creator function is existentially the <i>sine qua non</i> and by whatever mechanism,
the only one we can look to across the infinities of What Is and Is Not. We have already adverted to the role of the
female.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">In this first line of “Genesis”, the Hebrew text does
not use the word “God”, which is a Teutonic word for any divinity. That word
was introduced in the “Old Testament”. It
first came into use after the German tribes were converted to Unitarian
Christianity by Ulfilas, <i>circa</i> 350.
The converted “Goths”, adopted the name for the many different Germanic tribes
who had united in the worship of One God.
Once united, they conquered Rome.
Interestingly, Ulfilas translated the entire Tanak (except I&II
Kings, which he felt were too martial for barbarians). Ulfilas painstakingly recognized the
importance of Scripture to a cohesive religion as the unifying force. The mass conversions of Germans, driven by
the Tanak and “gospels” combined, is a demonstration of the power of Scripture.
Durant, <i>Age of Faith</i>, 4:46. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">But here emerges the “translation” issue: The Greek version of the Tanak used the word
“Ieus”, and God’s son was Ieusus, “-us” being the begetting cognate. Zeus’ son was Dionysius, the resurrected god
who brought wine to humankind (his first miracle at a wedding feast after his
resurrection), and both Zeus and his son were known as The Redeemer “Christo”
in Greek. Ulfilas was using a Greek
version with a singular “Zeus”. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Hebrew is a well-studied enduring and
consonantally-written tongue. The word
used in Genesis in Hebrew in many texts is “Elohim”. The word is plural of the singular
Eloah. This word is not a Name, and in
fact the Tanak never reveals the Name of God.
Elohim describes a group – “Mighty Ones”. It references multiple gods. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The plurality is consistent with beliefs of the
Hebrews and other people in the region. The
“Queen of Heaven” independently and as a consort of Yahweh is invoked by
Jeremiah. Jer. 44:16-19. She was
worshiped in Temples throughout the region. The Canaanite god of rain/storms,
Baal, would die, and be resurrected by the mourning of women appealing to Anat/
Ishtar rescuing Tammuz. [Re-enacted in Sukkoth, the male commentators missing
the point, noted by Sweeney, <i>The Twelve
Prophets</i> at 157]. The greatest
pilgrimage, from both flanks of the Red Sea, in ancient times in the region was
to the <span style="background: #FDFEFF; color: #001320;">Kaaba in Mecca built by
Jewish Kabbalah practitioners. Multiple deities
were worshiped. </span></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><span style="background: #FDFEFF; color: #001320;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><span style="background: #FDFEFF; color: #001320;">Archeology has not found a tell in the region which does not
contain both Stars of David and images of Ishtar mixed together. Brown, ed. <i>The Holy Land</i> page 65. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><span style="background: #FDFEFF; color: #001320;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The plural is also consistent with other textual
occurrences: “<span style="background: #FDFEFF; color: #001320;">Thou shalt not revile the gods, nor curse the ruler of thy
people.” Exodus 22:28 [Cited by Thomas
Paine, Letters/Age of Reason, p 205]. In the Book of Job 1:6. “Now there was a day when the sons of God
came to present themselves before the Lord, and Satan came among them.” The
Tanak is filled with demons and angels – the lesser gods. Satan beguiles Eve in Eden. Gen. 3. Abraham has conversations with God
and angels, who also appear to Sara and Haggar. Gen. 16. Most of the Prophets
did as well – for example, the conversations of Zechariah with an angel who
explains the work of yet another “spirit” which produces visible signs of God’s
involvement in our lives. Zech 4:6.<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><span style="background: #FDFEFF; color: #001320;"><br /></span></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Theologically, the
command that “Thou shalt have no other gods befor</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">e me” clearly infers a
pantheon.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">Ex. 20:3; Deut. 5:7.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">To this day, the name “Ba-al”, the actual
name of a competing Levantine deity, is in use in the region.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">The authors of the Tanak referred to and
believed there were other competing gods.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">
</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">Islam uses the green flag and horned moon of Ishtar as symbols carried
over seamlessly from her Temples of worship, which were widespread in the House
of David, the Semitic regions between Constantinople and Persia.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;"> </span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;">The Kaaba of Mecca was built by Jewish Kabbalah
practitioners who welcomed a variety of gods. One can find no monotheist
asseveration even on the part of Abraham, who is nowhere in any Scripture
described as a Believer in only One God.</span><span style="background-color: #fdfeff; color: #001320; font-family: "Times New Roman", serif; font-size: 12pt;"> </span></div>
<h2 align="center" style="text-align: center;">
<b>The
Hidden Text in the Tanak – </b></h2>
<h2 align="center" style="text-align: center;">
<b>the Meaning of “I am”, and the Unknowable<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The third theological
issue raised in the Tanak is the “name” of God. Israel worshiped a God
who first introduced himself to Moses by saying His name is “I am”. This is the
God of No Name issue. How can we call
upon a God with no Name? Paul Tillich’s
theology takes God at his word, and accepts God as “being-in-itself”. [Accord, Cobb, <i>Process Theology, </i>description of Tillich at 51.] The narratives of the Tanak repeatedly expose
the absence of causation behind the illegitimate impression of creative
influence. What are we doing? <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The theology, and the “real meaning” of the Tanak, is
hidden. In Leo Straus’ “<i>Persecution and the Style of Writing</i>” we
find the idea that pre-Gutenberg authors and copyists often resorted to hidden
or Sod text. Lives were at stake. One chapter of the book applies this methodology to Maimonides’
“<i>Guide to the Perplexed</i>” part of
which is a guide to the Maaseh Bereishit and Maaseh Merkavah, being two guides
to the two main mystical texts in the Torah. Pre-Gutenberg writing is in
code. Rabbis forbid teaching about
Ezekiel’s Chariot. Like Plato and the Unitarian Clement of Alexandria who he
cites with approval, Maimonides taught and practiced apophacy – the belief that
we can only know God by what he is not; God is literally unknowable to us. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoBodyText">
The secret is that a “conscious self” is divine, and we
call upon ourselves in the unknowable “I am”.
Every human mirrors the image of God – that is what image means. But for 6500 years, this secret could get you
stoned to death. This is a “theological
conception” with stones. It is in the
Tanak, but is hidden. Ps.53.1-4. <o:p></o:p></div>
<div class="MsoBodyText">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The conceptual interplay of theology and canon acted
to some degree as an engine of developing Monotheism. Sanders, <i>The
Monotheizing Process</i>,1, 10, questioning the canonical scrolls in light of
Qumran discoveries, and noting that while the three Abrahamic faiths claim to
be monotheistic, “none of them actually is”. <o:p></o:p></span></div>
<h2 align="center" style="text-align: center;">
<b>The
Christian “Old Testament” Theology is a Trifecta of Absence<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The point is that the
theology <u>of and in</u> the Tanak is “all about that base”, and is not
Monotheistic; it is not even cataphatic. It is a theology of No image, No name,
No description. The apophacy argued by Maimonides
(<i>Guide to the Perplexed)</i>. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">And on the Christian “Old Testament” side, the absence
is trebled. The <i>silentium</i> is itself
part of a Trifecta – a Trinity completely alien to the Tanak is now slipped in.
“Father” (family => son) replaces the frightening storm Jehovah, and other
names of No God. The Christians fully
adopt the Teutonic Unitarian “God”. The Tanak knows no such “God” and even the
use of the euphemism “God” gives entirely too much credit to Ulfilas and the
Unitarians. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">In coopting the Tanak as their “Old Testament”, the
Clementine Alexandrian Unitarians, and the consummate compilers of Scripture
under Eusebius “Pamphili” of Caesarea, purged the Hebrew names of Elohim from
their Bibles. Eventually the Jehovahs, Yahwehs, Els and Tetragrammatons were
replaced by the Roman Ieus “Pater” or the Gothic “God”. The deification of Ieus/us with an
intermittently-appearing Holy Spirit, and the complete loss of Elohim as
Creator or Jehovah as punisher, is a dramatic theological contrast between
Tanak and “Old Testament”. The theological re-conceptualization was
accomplished largely by “translation” from Hebrew (“mighty ones”) to Greek
(Zeus) to Latin (Ieus), and the Gothic “God”.
<o:p></o:p></span></div>
<h2 align="center" style="text-align: center;">
<b>The
Order of the Scrolls (Tanak) and Books (OT)<o:p></o:p></b></h2>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">With the brilliant efforts of Eusebius in the 4<sup>th</sup>
century, a Christian canon was cobbled together, which is used to this
day. Eusebius exploited the book-form
and paginate linearity to “point” to Ieusus as the Christo. By slightly changing the order, he created an
apocalyptic vector out of the “Old” Testament.
But the perfection of a canon in his capable hands never reveals the
hand-off: In creating a “canon” of
Scripture for believers in a Messianic Son, Eusebius was not able to limn, and
the generations have still not found, the Christo. The Christo was never the Judaic Messiah; he always
was the Hellenic Egyptian resurrected Redeemer.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The formative centuries between Cleopatra’s conquest
of three Roman Emperors and the decision by Constantine to build a new Capital
in the East, created an opportunity for synchrony coupled with great hopes for
a Messiah. After centuries of indifference to religion, Romans began seeing
Temple networks as a means of uniting a far-flung Empire. Romanized Greeks like Plutarch, and
Hellenized Jews like Paul, were scouring the world literally looking for “new”
gods to replace the pantheons they recognized were either ineffective or
immoral. Clement of Alexandria described
the gods as “misanthropic demons”, and saw a need for the Redeemer long sought
in the Egyptian cults. The millenarian religious radicals needed
Scripture. They wanted to use the Tanak, but the Sanhedrin
rejected the Pauline focus on “belief” over ritual and the Messiah
complex. Understanding its power, the
Christians retained the Tanak in its entirety.
They added to it, and cobbled together the “good news” Gospels as a
supplement. In so doing, they renamed
the Tanak, the “Old” Testament, suggesting supersession. By keeping the Tanak as canon, of course,
they keep its issues. </span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"> <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">On their part, of course, the Sanhedrin found the
unleashed antinomianism of the Pauline missionaries to be unacceptable. We do not take up the “New Testament” here,
but it is necessary to note that the “Old” Testament/Tanak simply does not
support Gospel theology. For example, Paul’s concept of Christic atonement [Rom
3:23-28], which is purely Orphic Dionysian, and the Lord’s Supper rituals [1
Cor. 11:24-30], are foreign to Aaron’s rites spelled out in Leviticus
16:23-28. Atonement becomes a key
Christian theology, barely even mentioned in the New, and not at all in the
same way in the Old of the two canonical Testaments. Compare Rom. 5:11 with
Gen. 32:21 and Ps 16:14. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="color: #333333; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">Citing the forceful synchronic
dimensions limned by Rolf Knierim, Sweeney states that the “exegete cannot
assume that earlier text forms appear in the present form of the text.” [McKinsey
at 67] We have a number of early texts to choose from, not one of which is
sealed or drawn directly from the official Arc of the Covenant, or handed down
from Moses. We can be assured that the
text forms we have are processed in some way “by redactors, who select, modify,
supplement, and reconceive earlier texts in accordance with their own purposes
and presuppositions.” [67] In addition,
the anthropologist, Claude Levi-Strauss, argues that “deep structures of the
human mind are based in the structure of language that in turn is derived from
and defines the social structure of the society in which it functions.” <i>Structural
Anthropology</i>, [cited by Sweeney in McKinsey at 67]<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: #333333; font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The internet provides many tools and materials for
responding further to the ordering issue
in literal ways. </span><a href="http://www.biblewheel.com/Canon/ChristianOT_vs_Tanakh.php"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">http://www.biblewheel.com/Canon/ChristianOT_vs_Tanakh.php</span></a><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">
. Better minds than mine might find “meaning” in the differences in the way the
Tanak presents the parts. The same books
are presented in slightly different order in the Old Testament. In addition, there are slight differences in
the order of the canonical texts between the Protestant and the Roman and Eastern Orthodox
traditions. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">As a result of the compromised acquisition of texts
and the selective processing by redactors, and because of the constraints of
our minds and words, the meaning of the Canon will necessarily remain elusive. We canonize text, not meaning. It appears that the differences are real, but
they only create relatively minor “drifts” or subtle <i>morgana fatas</i>. While the Tanak and “Old Testament” are truly not
the same, they still rise and fall together. The differences pale compared to
the major theological issues which remain <u>in common</u> with all four of the
Canonical traditions. Bonhoeffer
graciously refers to these issues as “gaps” in our understanding of the
presence of a divine creative force in the world. [Cobb, <i>Process
</i>Theology, at 51.] The major
theological “gaps” are shared through the Abrahamic traditions. And all can benefit from the study of the
words which flew from the stones.<o:p></o:p></span></div>
<br />
<div class="MsoNormal">
<br /></div>
</div>
<div class="blogger-post-footer"><script language="javascript" type="text/javascript" src="http://www.librarything.com/jswidget.php?reporton=keylawk&show=random&header=&num=5&covers=small&text=all&onlycovers=1&tag=alltags&css=1&style=1&version=1">
</script></div>keylawkhttp://www.blogger.com/profile/04134596750620373075noreply@blogger.com0