RGB 1005HS 2018 IntroOT-materials- M KOLARCIK

Lecture Notes, References and other Texts, For Class Use Only,

Introduction to the Old Testament/HebrewBible
Covenant in Sacred Scripture
The week date in the centre is simply the Saturday concluding the particular week

M. Kolarcik RGB1005HS online In the left column you have the content of the Class notes to be read for the Week, the Biblical Texts to prepare, secondary readings from my notes, textbooks, and other general works. My own class notes are in several pdf files that you may well down load all at once so that you follow the readings as we move along in the course.	2018	In the right column you have links to supplemental materials for the lecture: John J. Collins, Introduction to the Hebrew Bible. Also entries of your own excellent papers will be included as we move along the course. I provide two examples from previous years as well (go to Feb 3rd and March 3 to download them).
In a lecture, I would normally have provided an overview of the entire course so that you would be familiar with the movement from one topic to another. I follow an organic development of Covenant in relation to the historical presentation of the Biblical text itself. What you can do for this first week is read Covenants and Treaties, from my notes. Covenants and Treaties, Abrahamic Covenant and the Exodus ) Lawrence Boadt: Reading the OT. The background materials pp. 1-68.	1 Jan 13	(0) John Collins, Introduction, pp 1-22, (1) Near Eastern Context, pp. 25-46 (2) The Nature of the Pentateuchal Narrative, pp. 47-65
2) Abraham – a Covenant of Promise (Biblical Text: Gen 12--22; 23-36) L. Boadt: pp. 108-126. (The text in this file includes my lecture notes for the three sections Covenants and Treaties, Abrahamic Covenant and the Exodus )	2 Jan 20	An interesting critique of the documentary hypothesis with an explanation of the history of the critique by Rolf Rendtorff. "What Happened to the Yahwist?" and the response of David Clines to Rendtorff's critique: Response to Rolf Rendtorff's "What Happened to the Yahwist? Reflections after Thirty Years" and the letter response of John Van Seters to Rendtorff and to Clines. Two very different articles in journals on the Akedah, the Sacrifice of Isaac: Stanley D. Walters. "Wood, Sand and Stars: Structure and Theology in Gn 22:1-19." TJT 3 (1987): 301-330. Edgerton, W. Dow. “The Binding of Isaac.” Theology Today 44 (1987) 207–21. http://theologytoday.ptsem.edu/jul1987/v44-2-symposium6.htm
3) The Exodus (Biblical Text: Exodus 1-18 inclusive) L. Boadt: pp. 127-143. and read especially Collins: 107-121 and/or the relevant pages in Ceresko, or John Bright	3 Jan 27	1st assignment due John Collins, pp. 66-178 Britt, Brian. "The Moses Myth, Beyond Biblical History." Cohen, Joel. "Humanizing Moses." Author's review of Moses: A Memoir (New Jersey: Paulist Press, 2003) Rainey, Anson. "Shasu or Habiru: Who Were the Early Israelites?" BAR 34:6 (2008) 51-55.
4) The Sinai Covenant (Biblical Text: Exodus 19--24; 32--36) L. Boadt: pp. 144-163. or Collins 121-137; Ceresko 87-93	Feb 3	Olson, Dennis T. "The jagged cliffs of Mount Sinai: a theological reading of the Book of the Covenant (Exod. 20:22-23:19)." *Interpretation* 50 (1996) 251-265. Warker, Margaret, ed. Ancient Israel in Egypt and the Exodus. Washington: BAS, 2012. (An excellent resource from the Biblical Archaelogical Society for assessing the archaelogical evidence of Israel's presence in Egypt and the Exodus.) An Excellent Paper -- from 2015 Documentary Hypothesis CHECK this excellent paper from the 1st assignment on the Sacrifice of Isaac, 2018 Abraham-IsaacStory.pdf
5) Conquest, Infiltration, Integration in Canaan (Biblical Texts: as much of Joshua and Judges as you are able. Particular attention to Jos 1-6, 24.) L. Boadt: pp. 164-180. or Collins 183-215 ( Ceresko 97-119). Notice the articles/chapters I have put online to the right. Read as much as you can. There is a great deal of material on this issue due to ongoing archaelogical finds and research.	4 Feb 10	Brown, William P. "Introduction -- Appendix: An Update in the Search of Israel's History." In John Bright, A History of Israel: With an Introduction and Appendix by William P. Brown, Fourth Edition (Louisville, Kentucky: Westminster John Knox Press, 2000). Introduction, pp. 1-22; Appendix, pp 465-485. Dever, William G. "Archaeology and the Israelite 'Conquest'." ABD 3: 545-558 . Rainey, Anson. "Inside/Outside: Where Did the Early Israelites Come From?" BAR 34:6 (2008) 45-50. Hess, Richard S. "Early Israel in Canaan, A Survey of Recent Evidence and Interpretations." In Israel's Past in Present Research, Essays on Ancient Israelite Historiograhy, V. Philips Long, ed., Winona Lake, Indiana: Eisenbrauns, 1999, 492-518. Originally published in Palestinian Exploration Quarterly 125 (1993) 125-42. For an archeological perspective on reconstructing everyday life in Israel see KING, Philip J., Lawrence E. STAGER. Life in Biblical Israel. Library of Ancient Israel. Louisville: Westminster John Knox, 2001. See selections from the book On the issue of maximalists' and minimalists' views on archaelogical corroboration of Biblical history you might follow the interview between Israel Finkelstein and Hershel Schanks and other articles from BAR (Biblical Archaeological Review).
6) The Davidic Covenant This file contains materials right up to Deuteronomy. (Biblical Texts: 1 Samuel 7 -- 2 Samuel 24; Covenant with David 2 Sam 6-7) L. Boadt: pp. 194-129. or Collins 217--244; and relevant sections on Saul/David in Ceresko. (Additional reading which views the monarchy and the figure of David in positive light: Harvey H. Guthrie, Israel's Sacred Songs, New York: Seabury, 1966, especially pp. 59-117. Walter Brueggemann, David's Truth in Israel's Imagination and Memory, Philadelphia: Fortress, 1985.)	5 Feb17	2nd assignment due Clines, David J. A. “David the Man: The Construction of Masculinity in the Hebrew Bible.” In idem, Interested Parties: The Ideology of Writers and Readers in the Hebrew Bible, 212–41. Hanson, K. C. “When the King Crosses the Line: Royal Deviance in Levantine Ideologies.” Biblical Theology Bulletin 26 (1996) 11–25. Schniedewind, William L. “Society and the Promise to David: Reading 2 Samuel 7.” (Oxford University Press, 1999).
READING WEEK The Hebrew word leb (which is respectively translated as heart or mind among other terms) puts into relief the Hebrew notion that the heart is the locus for decision making. A question was posed to me as to how it was possible that the Hebrews considered the heart a locus for thought/decision and not the brain. Here are a few articles dealing with Plato/Aristotle and even contemporary Heart Surgery that may surprise you. - Where is the organ of intelligence? The brain or the heart? - Heart or Brain_Pearsall-Journal of Near-Death Studies, 20 (2002): 191-206. - Organ Transplants and Cellular Memory	Feb 24	The problematic issue of the image of God in the Bible condoning or even commanding violence (herem) is a difficult one that surfaces in many texts we have been reading (even in the highly poetic text of the Sacrifice of Isaac, the Akedah). Many have tried to tackle the issue from the point of view of our contemporary sensibilities. John J. Collins, in "The Zeal of Phinehas: The Bible and the Legitimation of Violence," JBL 122 (2003): 3-21, offers an honest and intelligent study on the issue.
7) Covenant in the Major Prophets: Isaiah, Jeremiah, Ezekiel [powerpoint presentation ] (Biblical Texts: Isaiah 1-40; Jeremiah 1-28, 30-32; Ezekiel 1-20, 31-40) L. Boadt: pp. 254-301. or Collins pp. 307-378, and/or the relevant sections in Ceresko, Bright.	6 Mar 3	3rd assignment is due The introductions to prophecy, pre-exilic prophecy and post-exilic prophecy in the Anchor Bible Dictionary by H.B. Huffmon, John Schmidt, and John Barton are excellent. Excellent Paper from 2015 OT-2 "Theophany and the Burning Bush"
8) The challenge of the Babylonian Exile (Biblical Texts: 2 Kings 24-25; 2 Chronicles 36; Jeremiah 36-44) L. Boadt: pp. 335-348. The introductions to the OT you have been following tend not to deal with the Babylonian Exile in a separate section but in relation to the oracles of Jeremiah and Ezekiel who were the great prophets of the Exile. I would suggest you read the relevant sections of John Bright on the historical and theological ramifications of the exile. My focus will be on the disintegration of covenantal imagery brought about through the exile.	7 Mar 10	1st set of definitions due Klein, Ralph W. “Faithful and Free: Ezekiel’s Response to the Exile.” In Israel in Exile. Overtures to Biblical Theology. Philadelphia: Fortress Press, 1979. The Epilogue in Life in Biblical Israel presents the Babylonian Exile from an archaelogical and sociological point of view. Margalit, Avishai. "Jeremiah vs. Josephus: The Difference between Historian and Prophet." BAR 38:05 (Sep/Oct 2012): 53-57, 68. The article responds to the question as to why Josephus who exhorted submission to Roman power during the revolt was branded a traitor, while Jeremiah who exhorted submission to Babylonian power was revered as a great prophet? They both exhorted submission to a foreign power.
9) Deuteronomy: Treaty, Law, Covenant (Biblical Texts: The Book of Deuteronomy 1-34) Pay close attention to Deut 1, 6, 8, 12, 29-30. L. Boadt: pp. 315-334. J. Collins, pp. 159-179. (And/or relevant sections from Ceresko) 1) As you read the Book of Deuteronomy, jot down for yourself the major sections of the book so that at the end you may perceive the literary units as a whole. You may wish to consult the laws of Hammurabi to have a sense of how the laws of Deuteronomy differ from the great law code of Mesopotamia.	8 Mar 17	4th assignment due. Moshe Weinfeld, "The Book of Deuteronomy." ABD Vol 2, pp. 168-183 Christensen, Duane L. "Detailed Outline of Deuteronomy and Excursuses." [The Book of Deuteronomy, Word Bible Commentary, Vol 6A, Dallas, TX: Word Books, 2001 The issue of violence commanded by God (herem) is a particular feature of the biblical texts which requires nuanced reflection. It is an issue we find already in the early chapters of Genesis, Exodus and Joshua but perhaps receives its most formal treatment in the corpus of the Deuteronomic History. For an honest and scholarly nuanced treatment of the subject see John J. Collins, "The Zeal of Phinehas: The Bible and the Legitimation of Violence," JBL 122 (2003): 3-21.
10) Deuteronomy: A Covenant of Conversion Ask yourself the question, what strategy do the authors of this book employ for responding to the crisis of the Babylonian Exile?	9 Mar24	2nd set of definitions due See the Laws of Hammurabi Excellent Papers from assignment number 4 to be posted:
Easter Triduum Mar 30 - April 1st	10 Mar31
11) Covenants of Hope in the Priestly Writings (This file contains the remaining materials on the Priestly Writings, Wisdom Literature and the New Covenant, some preliminary remarks on the relationship between the Old and New Covenants in the Bible.) L. Boadt: pp. 81-107. (Biblical Texts: Genesis 1-3; 6-9; 15-18. Exodus 31:12-18; 39:32-43 [chs. 35-40]) 1) As you read these texts, ask yourself the question 'how do these stories tangibly offer hope for a people shaken by the broken images of the covenants brought about by the Babylonian Exile'? J. Collins pp. 67-81; Ceresko pp. 276-279;.	11 Apr 7	If you are interested in the difficulty of determining Jewish Identity through patrilineal and matrilineal lines, you may be interested in the fascinating arguments of Shayne D. Cohen for determining the Jewish/Gentile identity of Timothy according to Acts 16:1-3, "Was Timothy Jewish?" JBL 105/2 (1986) 251-268. Another article by the same author touches on the same issue in more general terms, "Crossing the Boundary and Becoming a Jew," HTR 82 (1989) 13-33. The place of the "land" in the imagination of the faithful after the return from the Babylonian exile and after the expulsions during the Roman Empire right up to present times is not easy to assess. Norbert Lohfink asks the question, 'what does the return to the land mean for contemporary Jews, Christians and Muslims alike'? The article is a good example of how "to do theology" for contemporary questions employing shared biblical paradigms. Lohfink, Norbert. "Conquest or Return: Reading Joshua Today." In In the Shadow of Your Wings: New Readings of Great Texts from the Bible. Translated by Linda M. Maloney [Im Schatten deiner Flügel. Grosse Bibeltexte neu erschlossen, Verlag Herder, Freiburg im Breisgan, 1999]. Collegeville, Minnesota: The Liturgical Press, 2003. 27-43.
12) Wisdom Literature and the Covenant - L. Boadt: pp. 413-481. (Biblical Texts: Persofinication of Wisdom - Prov 1-9; Sirach 24; Wisdom of Solomon 6-10); didactic story: Gen 37-50 OR Jonah 1-4.) A. Ceresko 304-315.	12 Apr14	5th assignment due Exam Week Fiorenza, Elisabeth Schüssler. "Feminist Hermeneutics." Anchor Bible Dictionary Vol 2, 1992. Pp. 783-791.
Further questions regarding the Covenant in the New Testament: 13) What is New in the New Covenant of Jesus? In the Gospels, is Jesus presented more as a wisdom teacher or as a prophet? What is the relationship between the Old and New Covenants? This is a theme I may offer within the last lecture, if there is time for it during the presentation on Biblical Wisdom. We shall see. (Biblical Texts Ex 24, Jer 31:31-34; Mark 14:24, Matt 26:28, Luke 22:20, 1 Cor 11:25; Rom 9-11; Heb 8) Ask yourself the question, 'what is the understanding behind these texts of the relationship between the New Covenant of Jesus and the earlier Hebrew Covenants'? The text of the Pontifical Biblical Commission "The Jewish People and their Sacred Scriptures in the Christian Bible" (the link at the right will take you to the document) is a must read for appreciating the sense of covenant in the Bible as a whole.		"The Jewish People and their Sacred Scriptures in the Christian Bible," The Pontifical Biblical Commission. 24th of May, 2001. Excellent Paper to be posted:
One of the key issues that emerges as I try to introduce the Old Testament / Hebrew Scriptures to MDiv students is the relationship between the Old and New Covenants and the dialogue between Christians and Jews. That is why I conclude the course with the document of the Pontifical Biblical Commission which articulates an approach to the key images in our religious imagination. For further consideration, there are two other documents I would like to offer you regarding this theme.		The first stems from the presentations of a Jesuit-Jewish dialogue which took place in the summer of 2000 in Jerusalem. The document is a recording of the various presentations of the conference produced as: "The Significance of the State of Israel for Contemporary Judaism and Jewish-Christian Dialogue". The second is the now famous declaration on the part of many Rabbis and Jewish scholars regarding their relationship to Christianity, known as Dabru Emet (Speak Truth). Hopefully you can enjoy reading these documents later over the summer at your leisure.
Questions for study based on note materials (in alphabetical characters) and on reading assignments (in numerical characters). Answer only one question in three pages, double-spaced, font=timesroman 12point. In each assignment you are expected to reference correctly at least one book and one article in footnotes and bibliography. For guidance in referencing your work go to Turabian (An Adaptation for Biblical essays from the University of Toronto Writing Manual) First Assignment Due January 27th a) Explain briefly the narrative arch of call/covenant/test for the Abrahamic covenant in Gen 12,15, 22. b) What unique perspectives on covenant theology are presented in the narrative of Genesis 15? c) The story of the call for Abraham to sacrifice Isaac has been understood as the climax of the entire Abrahamic cycle. What explanation would you offer for this high regard the story has had in the history of interpretation? 1) Explain briefly the documentary hypothesis that accounts for the divergent materials in the pentateuchal narratives (Boadt, pp 51-85; Ceresko, pp. 52-60; Collins, pp. 47-65). 2) To what extent do the ancestral narratives in Genesis portray ancient materials as well as betray signs of retrojection? (Bright, pp. 67-103) 3) To what extent must the religion of the ancestors be differentiated from that of the official polytheisms of Mesopotamia? (Boadt, pp108-126; Ceresko, pp 27-37; Collins, pp. 25-46) Second Assignment Due February 17th d) How does the narration of the birth of Moses prefigure Israel as a nation (Exodus 2)? e) How does the story of the theophany from the burning bush represent a radical change in the life of Moses? f) The exodus narrative that reveals God's plan to liberate the Israelites from Egypt is met by resistance in Moses, the people and in the Pharaoh. What significance does the resistance have for the narrative in each case? g) Explain the complexity and possible solutions in the notion that God is presented as "hardening the heart" of the Pharaoh in the plague narrative (Exodus 7--11). h) What are the unique features of the Sinai covenant? How would you differentiate it from the Abrahamic covenant? i) Explain the major differences between the Sinai covenant and the Vassal-Treaty form. j) What are the important images and ideas in the Sinai covenant according to the Elohist and the Yahwist traditions? 4) What are the arguments used to support the dating of the Exodus in the 15th and the 13th centuries? (Boadt, pp. 136-147; Ceresko, pp. 72-79; Bright, pp. 120-133; ) Third Assignment Due March 3rd k) In Joshua 2, the spies who are sent to search out the land find a haven in Rahab's house, a prostitute. What purpose lies behind the narrator's presentation of this spy story that says little about the actual spying and a great deal about the family of the prostitute? l) In Joshua 23-24, we have the leader, Joshua, before his death, calling for the people to renew their covenant with God. What explanation would you offer for the absence of any reference to the Sinai covenant? m) The Book of Judges presents us continuously with a pattern of Israel sinning, crying to God, and being delivered. Using Judges 10:6--11:12 as an example, explain the pattern. 5) What are the arguments used to sustain the theories of Israel's conquest, gradual infiltration, and uprising of Canaan? (Boadt, pp. 164-180; Ceresko, pp. 89-112; Collins, pp. 183-202; ABD 3: 545-558) 6) How would you characterize the Israelite religion with the socio-religious terms of monotheism, henotheism and polytheism? (Bright, pp. 144-162) n) In 1 Samuel 8--12, which narrates Israel's request for a king to Samuel, there are two positions, one positive and the other negative, toward the establishment of a monarchy. What are some profound theological implications behind this rather simple request of Israel "to be like the other nations" and have a monarchy. o) David succeeded in establishing the monarchy where Saul had failed. What are some of the reasons the biblical writers offer for Saul's failure on the one hand and David's success on the other? p) Describe the progression of David's rise to power through his personal relationship to Jonathan in the four episodes of 1 Sam 18:1-5; 19:1-7; 20:1-42; 23:15-18. q) How does the Davidic covenant, which is conveyed through Nathan's oracle and David’s Prayer in 2 Sam 7, represent a cultural shift for the Israelites? 1st set of Definition of terms Due March 10th The purpose of this exercise of discussing the terms listed below is for each student to become familiar with basic terminology we come across in reading books and articles on the Old Testament. Below is the first set of terms to be defined from your reading of J.J. Collins, A. Ceresko, J. Bright, L. Boadt, and from the lectures: Provide a one sentence definition for each term. Work in groups of three or four; divide up these words and terms; and have a meeting where you discuss each term. As a group, send your file of defined terms to me by email March 10^th. Follow the same procedure for the second set of terms for March 24th (see below). If you cannot work within a group, then simply work on the definitions alone. Akhenaton -- allegory -- Amarna Letters -- amphictyony -- analogy -- ANET -- anthropomorphic -- Apiru (Hapiru) -- apodictic law -- berit -- case law (casuistic law) -- chiastic structure -- Code of (Laws of) Hammurabi -- concentric structure -- Covenant Code (Book of the Covenant) -- decalogue -- Deuteronomist (D) -- doublet (literary) -- Elohist (E) -- epic -- eponymous writing -- genealogy -- Hittite -- Hyksos -- juxtaposition -- legend -- LXX -- metaphor -- Midianite -- myth -- parity treaty -- Patriarchal Stories -- pentateuch -- Philistines -- Priestly Writer (P) -- redaction -- saga -- Sea Peoples -- Septuagint -- symbol -- Talmud -- Babylonian Talmud -- Palestinian Talmud -- Tel -- theophany -- Torah -- treaty formulary -- Tribal League -- vassal treaty -- Yahwist (J) -- YHWH -- Fourth Assignment Due March 17th r) How would you characterize the essential aspects of literary prophecy (the writing prophets) in Israel? Use the vocational experiences of Isaiah, Jeremiah and Ezekiel as examples (Isa 6, Jer 1; Ezek 1-3). (Ceresko 165-188, as well as lectures) 7) How do the three major prophets, Isaiah, Jeremiah and Ezekiel, use the past Mosaic and Davidic covenant expressions to express hope? (Boadt, chapters 16-17; Ceresko 189-214, 221-231, Collins 307-378 and lectures) 8) Why was the Babylonian exile a serious threat to the faith of Israel? (Ceresko 217-222, Collins 331-377). 9) Explain the historical ramifications and events that led to the Babylonian exile. (Bright, chs. 8-9, pp. 310-372, 4^th ed.) 10) How is the book of Deuteronomy the most complete example of a treaty-formulary in the Bible? (Boadt, chapter 17; Ceresko, 113- 124; Collins, 150-179). s) Explain the concentric structure of Deut 8. How does this single chapter represent the Deuteronomist's strategy to elicit a commitment on the part of the Israelites? (lectures) t) The sin of Kadesh Barnea which Moses recalls to the people before they are to cross over the Jordan river (Deut 1), reveals the level of conversion necessary for living faithfully in the Promised Land. Does this Deuteronomonic understanding of sin and conversion throw any new light on God hardening Pharaoh's heart in Exodus, on God forgiving David but not Saul in the books of Samuel, and God telling Isaiah to make the heart of the people dull lest they turn and be healed (Isa 6)? (lectures) Second Set of Definitions is Due March 24th Second set of terms to be defined from your reading of L. Boadt, J.J. Collins, A. Ceresko, J. Bright, and from the class notes: From within your group, provide a one sentence definition for each term. Definitions to be sent by email to me (mf.kolarcik@utoronto.ca) March 28th. Amorites -- apocalyptic -- apocrypha -- Aramean -- ark (of the covenant) -- Canaanites -- cosmology -- Dead Sea (Qumran) Scrolls -- Deutero-Isaiah -- deuterocanonical -- diaspora -- didactic -- divination -- Ebla -- Edomites -- Enuma Elish -- etiological stories -- Exile -- Gilgamesh Epic -- henotheism -- hexateuch -- Hittite Grant -- Jamnia -- Levites -- Mari -- Masoretes, Masoretic Text (MT) -- Melchizedek -- Merneptah Stele -- messianic -- Mishnah -- Moabites -- monotheism -- parenetic (paraenetic)-- Phoenicians -- polytheism -- prophet -- Pseudepigrapha -- rîb -- sapiential (wisdom) writing -- Tanak -- Targum -- tent of meeting (tabernacle) -- tetragrammaton -- tetrateuch -- the Priestly Code -- the Holiness Code (H) -- theodicy -- Trito-Isaiah -- typology -- Ugarit -- Vulgate -- Zadok – Fifth Assignment Due April 14th (Saturday of Exam week) u) What are some possible motives as to why Writers would add another story of creation (Genesis 1) to that of the Yahwist account (Genesis 2:4—3:24)? 11 How is the opening account of creation (Genesis 1) to be understood as critiquing the Babylonian myth of creation, the Enuma Elish? (Boadt, 86-101, Ceresko 244-253, Collins 67-77) 12) How would you account for the relative absence of the covenant image in Wisdom Writings? What theological concern becomes the backdrop for sapiential thought? (Boadt, chapter 23; Ceresko, 273-282; Collins 487-495, 505-508 lectures) v) Compare and contrast the Deuteronomistic and Priestly approaches to the crisis of faith occasioned by the Babylonian exile. How does each tradition appeal to covenant images to respond to the crisis of faith? (Mostly lecture notes) w) Explain the Priestly emphases in covenant theology through their re-working of the Yahwist story of Noah (Genesis 9) and their reformulation (Genesis 17) of the Yahwistic account of the covenant with Abraham. (lecture notes) x) Using the Joseph narrative (Gen 37—50) or the story of Jonah, explain the main features and concerns of Wisdom Literature. y) Explain the uniqueness of the personification of wisdom evidenced in Prov 8, Sir 24, Wis 9. z) What is New in the New Covenant of Christ? How is the relationship between the Covenant of Sinai and the New Covenant of Christ conceived and explained difffferently in the Letter to the Romans and in the Letter to the Hebrews?