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Archive for the ‘biblical narrative’ Category

A widely-held Rabbinic interpretation of Exodus 15:3 - “The LORD is a man of war; the LORD is his name.”- is that Yahweh actually appeared at foot of the Red Sea as a young warrior. He fought off the Egyptians while Israel escaped.
A very similar figure appears later in Joshua 5:13-15.
You may also be [...]

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Explaining the symbolism of the temple, Margaret Barker writes:
Before examining this Eden motif in general detail, it is necessary to look at the overall plan of the temple to see how it was thought to represent the firmament set in the seas from which the creation arose. There was an enormous bronze basin in [...]

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“My father, my father, the chariot of Israel and its horsemen!”
Elisha shouted this out in 2 Kings 2: 12 when Elijah was being taken up in the fiery chariot.  The question that ought to come up in our minds, though it often doesn’t, is “How did he know what this was?”
Is there another reference to [...]

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Genesis 2:15
The LORD God took the man and put him in the garden of Eden to work it and keep it.

Adam is told to “work” and “keep” the garden. Some translations will say something like “till” or “cultivate” the garden. The Hebrew terms are ABD (avodth) and SMR (shamar), literally meaning serve and [...]

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The Encyclopedia Barfieldiana helpfully defines logomorphism as:
Simply put, logomorphism is the fallacious habit “at present extraordinarily widespread, being indeed taken for granted in all the most reputable circles” of “projecting post-logical thoughts back into a pre-logical age” (PD 90), of surreptitiously substituting our own phenomena for those which [our predecessors] were in fact dealing with” [...]

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Sadly I have to confess that I have only recently heard of Owen Barfield. Rich Bledsoe gave two lectures at last year’s Biblical Horizons Conference, and Barfield was his primary inspiration. I starting learning all sorts of new words and interesting, sometimes fantastic, concepts that, in a curious sort of way, demanded immediate [...]

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John’s gospel is all about new creation, THE new creation. It begins with Genesis 1 stuff, and it ends with Genesis 1 stuff.
Notice in the resurrection account that it is the first day and still dark (20:1). Mary, like the Shulamite (see Jeff Meyers’ lecture on this), is looking for her lord. [...]

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God rested in the tomb.

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God came to earth in the breadhouse.
The temple was the “house” of God.
Jesus’ body is the temple.
He gives us bread to eat, calling it his body, and Paul later identifies our body by our participation in the loaf.
We, the gathered body, are the temple, the house of God.

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One way I’ve dealt with the “meaninglessness” of Ecclesiastes is to view it in terms of the Old World, the old creation.
This Pauline verse seems especially relevant: If the dead do not rise, “Let us eat and drink, for tomorrow we die!” (1 Cor. 15: 32).
I’m certainly open to the Meyers/Jordan/Leithart approach of translating [...]

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