The present dissertation seeks to ascertain the function of the heavenly sanctuary/temple and its relationship to earthly counterparts, as reflected in forty-three passages of Hebrew Bible. Thus, following an introductory chapter, the second chapter of this dissertation is devoted to a survey of the heavenly sanctuary temple motif in the ANE literature as represented by Sumerian, Akkadian, Hittite, Ugaritic, and Egyptian texts. The investigation of these texts reveals that the heavenly sanctuary/temple motif was part of the worldview of the ANE, where the heavenly sanctuary was not only assumed as existing in heaven, but also as functioning in close relationship to the earthly counterparts. Chapters 3, 4, and 5 are devoted to the exegesis of heavenly sanctuary/temple passages in the Hebrew Scriptures, according to thecanonical divisions of the Hebrew Bible (namely Torah, Prophets, and Writings). This investigation reveals the pervasive presence of the that the heavenly sanctuary/temple motif in the Hebrew Bible and provides a broad delineation of its function and relationship to earthly counterparts. It has been found that the heavenly sanctuary temple functions as a place of divine activities where YHWH supervises the cosmos, performs acts of judgment (sometimes conceived as a two-stage activity in which the execution of the sentence was preceded by an investigative phase), hears the prayers of the needy, and bestows atonement and forgiveness upon the sinners. The perceptions also emerged of the heavenly sanctuary/temple as a place of worship, a meeting place for the heavenly council, and an object of attack by anti-YHWH forces, thus playing a pivotal role in the cosmic battle between good and evil. In terms of its relationship to the earthly counterpart, it has become apparent that the heavenly sanctuary/temple was understood to operate in structural and functional correspondence to the earthly counterparts. Some texts display a dynamic interaction inasmuch as the heavenly and earthly sanctuaries/temples are conceived of as working in close connection so that the activities being performed in one would reverberate in the other. Chapter 6 presents theological synthesis of the heavenly sanctuary/temple motif based on the previous chapters. Thus, some consideration was given to the similarities and differences between the heavenly sanctuary/temple motif as found in the Hebrew Bible and in its ANE background. Next, attention is devoted to some theological implications of the heavenly sanctuary/temple motif for the notions of judgment, the great controversy between good and evil. To conclude, the notion emerges that the Hebrew Bible conceives of the heavenly sanctuary/temple in functional and structural correspondence with its earthly counterpart with both sanctuaries/temples operating dynamic interaction.

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The heavenly sanctuary/temple motif in the Hebrew bible: function and relationship to earthly counterparts

This thesis reports the results of a linguistic and theological investigation of the “one flesh” marriage union concept introduced in Genesis 2:24, and the history of its reception throughout the Hebrew Bible and the New Testament Scriptures, with special focus on its New Testament echoes in Mat. 19, Mar. 10, 1Co. 6 and Eph. 5. The aim was to discover whether this concept provides a fundamental, harmonious foundation for a biblical theology of marriage, and whether the “one flesh” union is, at least subliminally, present in the major marriage (and divorce) passages of the Scriptures. Methods employed include, initially, detailed exegesis of Gen. 2:24, giving attention to linguistic and literary features of the passage in context. Reception history was then used to identify the primary passages in both the Hebrew Bible and New Testament impacted by the Gen. 2:24 “one flesh” marriage concept. These in turn were also subjected to detailed exegesis. The combined data emerging from the study of these passages was then examined from the perspective of biblical theology to determine whether a somewhat unified and harmonious biblical theology of the “one flesh” union can be reasonably constructed. The thesis found that the “one flesh” union concept serves as the foundation for the biblical pattern of an ideal marriage. In addition, the “one flesh” union concept serves as a major foundation for several Hebrew Bible and New Testament passages outlining the ideal relationship between Yahweh and his people. Finally, the thesis concludes by presenting a new biblical framework for marriage, divorce and remarriage which deals in a fresh way with theological implications of concubinage, and issues of possible “biblical” grounds for permissible divorce and remarriage.

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The Biblical "One Flesh" Theology of Marriage as Constituted in Genesis 2:24: An Exegetical Study of This Human-divine Covenant Pattern, Its New Testament Echoes, and Its Reception History Throughout Scripture

THE TWO GOATS A CHRISTIAN YOM KIPPUR SOTERIOLOGY Richard J. Barry IV Marquette University, 2017 This dissertation draws on recent historical-critical research into ancient Jewish temple theology, the priestly book of Leviticus, and especially the Yom Kippur liturgy of Leviticus 16, to develop a more paradoxical interpretation of Christ’s saving work for modern Christian systematic theology. Prompted by the pioneering research of Jacob Milgrom, there has been a surge in sympathetic interpretations of the priestly theological tradition, which has inspired fresh interpretations of the Levitical Day of Atonement. I argue that an adequate Christian theory of atonement must be attentive to both the overall “landscape” of Jewish biblical thought, and to the specific rhythm of the Yom Kippur liturgy, which clearly distinguishes the “work” of two goats—one elected to be a spotless sacrifice, the other called to bear the sins of Israel into the wilderness. Christian theology should observe this distinction within the united saving work of Jesus Christ. Yet modern interpretations of the cross often implicitly emphasize one “goat” or the other. For example, we find a “goat for the Lord” soteriology in the Anselmian satisfaction tradition, which has been beautifully rearticulated by David Bentley Hart; here Christ’s spotless sacrificial obedience recapitulates creation done well. In the controversial “descent to hell” theology of Hans Urs von Balthasar, on the other hand, there is a “goat for Azazel” soteriology; here Christ as the sin-bearing goat removes impurity to the furthest possible distance from the Father through his saving descent. By seeing Christ as fulfilling the work of both goats in his single act of cruciform love, the Catholic tradition can better draw on the ancient Jewish insight that atonement requires a unifying movement toward the center, to the holy of holies, as well as a removal of sin to the far periphery, the godforsaken exilic wilderness. This work is rooted in the conviction that, first, Christian theology should always honor, and remain in deep conversation with, its Jewish roots, and second, that advances in historical-critical research should be utilized to cultivate a modern theological interpretation of scripture, all in the service of a richer, more ecumenical understanding of the basic paradoxes of Catholic soteriology.

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The two goats: A Christian Yom Kippur soteriology

THE ESCHATOLOGICAL ROLE OF THE JERUSALEM TEMPLE: AN EXAMINATION OF JEWISH WRITINGS DATING FROM 586 BCE TO 70 CE

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The eschatological role of the Jerusalem temple: An examination of Jewish writings dating from 586 BCE to 70 CE

The assumed LXX Vorlage of the explicit quotations in Hebrews remains unresolved to date - despite the fact that it is an important pre-requisite before one can attempt to investigate the function of these quotations within their NT context The selection, origin and version of the explicit quotations are greatly neglected aspects in previous studies This quest attempts to address these matters from a tradition historical and a text critical angle It follows the ground plan of Hebrews' own presentation of two sets of quotations that are listed in pairs: the first consisting mainly of hymnic texts and the second consisting of quotations from the Torah that are alternated with quotations from the Psalms and the Prophets The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses, such as the Testimony Book, liturgy, homily, and midrash hypotheses It became clear that, although Hebrews might have known a large number of quotations from the early Jewish and early Christian traditions, he also expanded on some and added some longer quotations The author himself was responsible for the majority of the combinations of the quotations, although there are traces of the existence of exegetical traditions that combined particular passages prior to his time The use of Psalms, Odes, hymnic reworkings and compositions of his quoted texts all testify to an interesting inclination towards hymnic tendencies The study concludes that so-called differences between Hebrews and the LXX could be explained in the light of an alternative Vorlage where the readings of the quotations seem to be closer to an Egyptian text tradition, but also to the author's own creative hand

A Quest for the Assumed LXX Vorlage of the Explicit Quotations in Hebrews

An attempt to discern priestly redaction in Ex 25—40 can begin with the simple observation that the first large P section, Ex 25—31, divides into seven speeches, each with its own introduction, »The Lord said to Moses«, slightly altered for the fifth and seventh speeches (see Ex 25 i 30 n 30 i? 3022 30 34 311 3112). The first six speeches (25i — 3111) contain the divine instructions for the building of the desert sanctuary and for the establishment of its cult. The seventh speech (3112-17), a command to observe the sabbath, slightly changes the tone of the previous six, for it says nothing directly about a place of worship or about cult itself. However, it gives a clue to understanding the framework of all seven speeches. Its final words refer directly to the seven days of creation: » ... in six days the Lord made the heavens and the earth, but on the seventh day he rested at his ease« (3117, NAB). A more detailed examination of Ex 25—31 shows that each of the seven speeches alludes to the corresponding day of creation in Gen l — 2 s .

Creation and Liturgy: The P Redaction of Ex 25—40

Genetic Engineering & Biotechnology NewsVol. 43, No. 7 DepartmentsWhere Has All the Talent Gone?VirdisGroup discusses how to overcome the skills gap that threatens the U.K. life sciences industryPeter KearneyPeter KearneySearch for more papers by this authorPublished Online:5 Jul 2023https://doi.org/10.1089/gen.43.07.06AboutSectionsView articleView Full TextPDF/EPUB Permissions & CitationsPermissionsDownload CitationsTrack CitationsAdd to favorites Back To Publication ShareShare onFacebookTwitterLinked InRedditEmail View articleFiguresReferencesRelatedDetails Volume 43Issue 7Jul 2023 Information© 2023 by GEN PublishingTo cite this article:Peter Kearney.Where Has All the Talent Gone?.Genetic Engineering & Biotechnology News.Jul 2023.14-15.http://doi.org/10.1089/gen.43.07.06Published in Volume: 43 Issue 7: July 5, 2023PDF download 

Peter J. Kearney

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Creation and Liturgy: The P Redaction of Ex 25—40

Where Has All the Talent Gone?