User:ProfGray/312/Nebuchadnezzar

Dkcincy, Grahamcrackered, and slfirme are a group from Miami University studying the Hebrew Bible.

Talk pages: User Talk:Dkcincy, User Talk:Grahamcrackered, and User Talk:Slfirme

Tower of Babel: To edit in the portion about the pun of "babble" that occurs in both Hebrew and English:

Under Etymology at the end of the paragraph-> The pun with the word 'Babel' exists in both the Hebrew and English versions, and the author intended it to be this way. Wordplay (though not etymologically correct) was a characteristic of the authoring J source. <Coogan, Michael David. The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures. THIRD ed. New York, NY: Oxford University Press, 2014.="" />

Proposed edit to Wife Sister Narratives: (right before the main heading 'Jewish and Christian interpretations.')

In the past, the first (A) and third (C) narratives have been attributed to the Yahwist source (or J source), and the second narrative (B) has been attributed to the Elohist source (or the E source) via source criticism. However, it has also been proposed that similarities between these narratives is because they are oral variations of one original story. Some scholars more recently believe that sources B and C were based on the knowledge of account A.<ref>{{Cite book|title = Vestus Tentamentum: Are the Wife/Sister Incidents of Genesis Literary Compositional Variants?|last = Alexander|first = T.D.|publisher = |year = 1992|isbn = |location = |pages = 145}}</ref>

Abraham

Secondary source on the Israelite monarchy

Grahamcrackered (talk) 20:33, 2 March 2015 (UTC)

Weinfeld Paraphrase

The Abrahamic Covenant in the Priestly Source -- Dylan

The post-exilic interpretation of Abraham’s covenant in P depends on David’s covenant. 
JE Abrahamic covenant reflects the Davidic royal tradition. P does not follow this tradition because it is “one-sided” with God, whereas in D, the covenant works both ways. Also, Weinfled wonders why a preistly source would want Abraham to be the father of all nations. Clements argues that a certain Davidic Psalm mentions Abraham as the father of all nations, but overlooks that this is not preserved in JE. It is preserved in P, however. Also, the idea that circumcision is the result of a post-exilic change is not credible since circumcision is meant to be a sign of Abraham’s covenant.

Trible Paraphrase

Responses to the Story: Tribal Israel

By distributing parts of the woman's body to different tribes, the Levite wants to initiate an immediate response. In his retelling of the incident that preceded, he recalls that the men of the town of Gibeah had gathered around the house at night and "meant to kill him". Here he describes how the crowd managed to "ravage" his concubine, and that now she is dead. It is important to note here is that the Levite does not say that the men of the town murdered her, but nor does he say that it was his fault. Because he does not mention the details of how he seized her and gave her over to the men or who was solely responsible for her death, he absolves himself of guilt. According to Trible, "[o]utrage erupts at the harm done to a man through his property, but ignores the violence done against the woman herself," and all of the wrath of the tribes of Israel is turned to the Benjamites.

Thousands of men participate in this battle against the Benjaminites, and Yahweh also joins the fight against them in order to "put them to death and put away evil from Israel." Twenty-five thousand from the tribe of Benjamin are eventually killed, and only about six hundred men survive. Because the other tribes of Israel had sworn not to give their women to the tribe of Benjamin in marriage, the town of Jabesh-gilead was attacked. In this way, all of the inhabitants were killed except for four hundred virgin women who were then given to the remaining Benjaminites, and two hundred daughters of Shiloh were taken from the dance in the yearly festival of Yahweh in order to satisfy these men.

Overall, this story is a representation of the violence that was allowed toward women. Tribal Israel was called to respond immediately to the destruction of property (or mistreatment of the concubine) by the men of the town of Gilbeah, and ironically in seeking to provide justice, six hundred more women were taken advantage of in order to preserve the tribe of Benjamin as one of the 12 tribes of Israel. Slfirme (talk) 17:22, 6 April 2015 (UTC)