TTF "Read Da Book": The Christian Bible

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ttf_Lawrie
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Post by ttf_Lawrie »

Hi Dave,
thanks for the effort to reply so fully, but you will forgive me if I continue to think you have the wrong end of the stick.

The very geologic upheavals you mention are exactly those that would raise things like Everest.

The Marianas Trench reaches a maximum-known depth of 10,994 m (± 40 m), Everest is only 8,848m; and the trench is also some 2550km long and up to 69km wide while the Himalayas are somewhat shorter at around 2400km long though the widthe varies from around 150km to some 400km.  A comparison of the profile of the Himalayas to that of the trench would be interesting - I wonder which is the greater volume?

Your depth calculations assume the earth had no major topological changes during the flood event - this is, IMHO, unsupportable.  The record we are using itself seems to suggest great upheavals in the earth (going on memory here, not a specific reference).

Quote2. Relating to the use of science or technology in the investigation and establishment of facts or evidence in a court of law: a forensic laboratory. 
I like that: "the investigation and establishment of facts" - read between the lines with an understanding of the forensic approach.  I.E. attempting to establish what series of events lead up to a certain outcome, with only the outcome to go by.  If that's not a "guess" then there is no such thing as a guess...  The whole of forensic science is at best a series of educated guesses, and at worst totally wrong.

It's interesting just how many conversations I get into where I make that assertion and the other party gets almost rabid in their attempts at refutation.  It's almost like they're religius zealots and I mortally insulted their god. 

Why can't anybody just be honest enough to say "yes, it's an educated guess"?  There's nothing wrong with guesses and having the integrity to acknowledge something as a guess allows for a reasoned approach to possible alternatives instead of being locked into dogmatism.

As for the good old Olive tree, the kind of flooding we're talking about would have uprooted most of the vegetation long before it would have been sunk any distance.

Consider the fossil record - it's interesting that it is consistent enough accross the globe that geologists use it for dating rock strata...  It's also interesting to note that the same geologists also use rock strata to date fossils...  Doesn't that strike you as being a bit circular?

However, what people often don't seem to think about is the nature of fossilisation.  Forensics  Image demonstrates that fossilisation requires a catastrophic burial of whatever became the fossil.  If left to "normal" processes the animal is consumed and doesn't become a fossil.  The fossil record requires a catastrophic event like the flood.

The rest is still interpretation - we ALL look at things through the filter of our own preconceived ideas and prejudices.  There is no such thing as a truly unbiased observer or researcher.

I should also apologise - I have somewhat derailed the intent of this thread and will back off to allow it to continue where it should.
ttf_drizabone
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Post by ttf_drizabone »

Speaking of the flood, there's some parallel's between it and this chapter.

- 1 man and his family saved  by God from destruction
- that man gets drunk in the epilogue with bad consequences related to descendants.

And I forgot to mention in chapter 17, that the BIG highlight is that God chooses to be Abraham's God. 

There are 2 significances in this:
1) its God choosing Abraham, not Abraham choosing God,
2) Abraham didn't get this because of what he'd done.
ttf_drizabone
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Post by ttf_drizabone »

Genesis 20 text

Highlights

 - Abraham claims that Sarah is his sister, again.
 - Abimelech, comes out all squeaky clean (despite being a Canaanite).

Summary

 - Abraham moves into another kingdom in the Negeb and announces that Sarah is his sister
 - Abimelech the king takes Sarah into his harem
 - God tells Abimilech that "he is a dead man" because Sarah is another man's wife.
 - Abimelech protests that he didn't know. God accepts that, but says to send Sarah back.
 - Abimelech is not happy with Abraham but is humble in his approach to Abraham.
 - Abraham says that Sarah is his wife and sister.

Comments and questions

1) It just goes to show that the good guys aren't pure white and the bad guys (Abimilech was a Canaanite) aren't all bad.
2) This and the last chapter is a huge contrast for Abraham: he goes from discussing and negotiating with God in close relationship to being a coward that doesn't think that God will protect him or fulfil his promise.
3) Despite Abraham's failing, God protects him and enriches him.
4) God answers Abraham's prayers on behalf of Abimelech

ttf_drizabone
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Post by ttf_drizabone »

Just read a reference on the forum to a book called "God's Trombones: Seven Negro Sermons in Verse" by James Weldon Johnson.  It has a sermon called "The Creation", so I thought I'd mention it.

I haven't read the book, just excerpts on the web, but I like what I've read so far. eg

And God stepped out on space
And he looked around and said:
I'm lonely --
I'll make me a world.

And as far as the eye of God could see
Darkness covered everything,
Blacker than a hundred midnights
Down in a cypress swamp

Then God smiled,
And the light broke,
And the darkness rolled up on one side,
And the light stood shining on the other,
And God said: that's good!"
ttf_MoominDave
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Post by ttf_MoominDave »

Just the quickest of missives, from a hotel room in Stockholm before we get up and get about the business of the day...

Lawrie - I can come back to this later if we want, when I get back at the end of next week. Plenty of 'but that doesn't make sense as an objection' moments for me as I read your last post. But you're right - when the thread is on Genesis 20, the opportunity to get into head-butting detail on Genesis 6 has in some sense passed.

Martin - I'll have to leave detailed responses for now. But this looks to me like another duplication (what's that, the fourth one now?); a different version of Abraham's Egyptian sojourn that the compiler dropped into a slightly different spot in the compiled text.
ttf_drizabone
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Post by ttf_drizabone »

No hurry Dave, enjoy yourselves.

But when you get back I'd be interested to hear how you differentiate between similar versions of the same story and similar but different events.

eg was the destruction by water in the flood just a different version of the same story of the destruction of Sodom by fire.  How do you tell if it was or not?
ttf_John the Theologian
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Post by ttf_John the Theologian »

Dave, are you sure that you really are gone all these times or are these simply the same account of one of your trips repeated again and again with a few variations-- Stockholm and a vacation spot in England sound vaguely similar-- both are in Europe after all and include a trip with Dave Taylor who plays trombone and leaves home for a short while. Image.

Sorry, but I couldn't resist.
ttf_drizabone
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Post by ttf_drizabone »

 Hang on a tick, I'll get Lawrie to ask you a different version of the same question.  Image

Seriously though, I know where you're coming from, so you don't really need to explain this every time you say it.  Although I am curious to see if you have a rating system to measure the "duplicitness" (in the sense we're talking about) of a story or if you're just going off gut feeling?  Knowing you, I guess that you'd prefer to have it measurable.

And I'd also be interested to know if you think the redactor had a reason for including this duplicate here rather than somewhere else, or was it just random?

cheers
Martin
ttf_drizabone
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Post by ttf_drizabone »

Genesis 21 text

Highlights

 - God fulfills part of his promises
 - God blesses Ishmael

Summary

 - Isaac is born in fulfillment of the promise.  The author highlights how unlikely the birth was in human expectation.
 - Sarah is happy. (Isaac means laugh.)
 - Isaac grows. Ishmael laughs/mocks? Isaac (he "isaacs" him in other words) so Abraham evicts him and Hagar.
 - Hagar expects Ishmael to die but God hears his cry and shows them a well.
 - God is with Ishmael and blesses him. He gets a wife from his Hagar's home, Egypt.
 - Meanwhile, Abraham is having problems over some wells of his own.
 - He negotiates a treaty with Abimelech to confirm ownership of the wells. 
 - He now possesses a small part of the promised land.

Comments and questions

1)  We see God starting to fulfull his promise that Abraham will have many descendants and get a land.
2)  Note the things that were recorded about the birth. Why are these significant?
3)  Abimilech is keen to maintain good relations with Abraham and after a disagreement between their servants, he makes a treaty with Abraham confirming his ownership of some wells that Abraham had previously dug.  This is the start of the promised land.
4)  Its interesting that the Philistines are mentioned here in neutral terms.  They were the baddies in the time of David.
ttf_drizabone
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Post by ttf_drizabone »

Genesis 22 text
The Binding of Isaac (a.k.a. the Akedah)

Confession

I cheated for this chapter and pretty much copied the summary from shmoop at http://www.shmoop.com/genesis/chapter-22-summary.html

Its a less "serious" take on the text but :

 - I'm lazy. This chapter is pretty detailed so it was going to take a lot of writing
 - it does the dramatic and emotional aspects of the episode better than I would
 - I thought it would be interesting to see what you thought of the site.

Highlights
 - God is about to test Abraham—big time.
 - How? Well, Abraham is ordered to sacrifice his only son, Isaac.
 - Abraham passes the test with flying colours.

Summary

 - Abraham gets up extra early, prepares a donkey, and orders two servants to go along. He also splits the wood he'll need for the offering and finally starts on his way.
 - The narrator pays lots of attention to the details, slowing down the pace of the story and creating suspense.
 - After three days, he arrives at the spot.
 - Abraham tells his two attendants to stay with the donkey, while he and Isaac go to worship. They take the wood and the knife and go on their way.
 - Isaac addresses Abraham, "Father!" (22:7 NRSV). Abraham responds, "Here I am, my son" (22:7 NRSV). All of the intimate familial language is supposed to hit us right where it hurts.
 - Isaac can put two and two together. He sees the wood and the fire, but wants to know where the sheep is.
Abraham responds, "God will provide the lamb for a burnt offering, my son" (22:8 NRSV).
 - Take a second to dwell on Abraham's response. Is Abraham lying to Isaac to protect him from knowing the brutal reality of what he has to do? Or is he in a way speaking to God, suggesting that God really should provide a lamb?
 - Oh, also, Hebrew doesn't use commas. That means that "burnt offering" and "my son" in 22:8 are simply juxtaposed next to one another. It's possible to understand Abraham as saying, "God will provide for a burnt offering, which will be my son."
 - You can bet your bottom dollar that the ambiguities in 22:8 are intentional.
 - Now back to our show.
 - They journey on together, and finally arrive at the appointed place. Abraham builds an altar, lays out the wood, and binds Isaac.
 - BTW, the Hebrew verb for "bind" is 'aqad, which why this story frequently goes by the title of the "Akedah."
 - The narrator emphasizes again that Isaac is "his son" (22:9) in order to milk as much pathos as possible from this story.
 - Abraham places Isaac on top of the wood on the altar, reaches out his hand, and takes the knife.
 - Notice that the narrative-pace is still very slow. Every detail is narrated. The purpose is to create suspense. (We're helping, we know.)
 - And then… the deity's messenger calls to Abraham and tells him that he doesn't have to go through with it. It's pretty clear that he "fears" God, so he can stop before he actually does the deed.
 - Abraham sacrifices a ram instead of his son.
 - He names the place, "The Lord will provide" (22:14 NRSV), which in Hebrew looks like this, YHWH-yireh, from which the KJV gets, "Jehova Jireh," a phrase with a bit of cultural currency these days.
 - The messenger re-confirms the covenant, and passes on some family news
 - The end.

Comments and questions

- God, of course, recognizes that Abraham loves Isaac, but he commands Abraham, "Go!" (22:2). (Sounds like that same command in 12:1, the opening of Abraham's story.)
- This should strike us as rather shocking given all the attention focused on Sarah's need to bear a son and his priority over Ishmael in the preceding chapters. Plus, the promises in 13:16, 15:5, and 21:12 are all dependent on this kid.
- If we understand that God knows what Abraham will do, then we wee this is a learning excercise for Abraham and future people reading the bible.  If not then it's probably inconsistent.
ttf_MoominDave
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Post by ttf_MoominDave »

I have some catching up to do! Bear with me while I get myself up to speed with the chapters I've missed...

Quote from: John the Theologian on Sep 30, 2015, 04:18AMDave, are you sure that you really are gone all these times or are these simply the same account of one of your trips repeated again and again with a few variations-- Stockholm and a vacation spot in England sound vaguely similar-- both are in Europe after all and include a trip with Dave Taylor who plays trombone and leaves home for a short while. Image.

Sorry, but I couldn't resist.

Taken in the spirit in which it was given!  Image

You are most welcome to quiz me in my role as post author for details of my holidays... Some lovely spots covered on this last one, and the Baltic Sea ferry services really are quite something - good value for money, frequent, reliable, well used, and will deposit you in a selection of widely varying and intriguing cities of your choice.

A.A. Milne isn't still present to talk to, but my response to the Pooh Studies article you posted earlier is pretty much identical to this - I am here and can offer further testimony on my realistic-sounding (or at least, so I hope!) trip. The author of the Pentateuch left us so long ago that there is substantial doubt even about the nature of its authorship, let alone its factual testimony. Further, the nature of the events narrated leaves us with vast arrays of reasonable questions as to their veracity, and the text has been subject to a lot of partisan custodianship over the years.
ttf_John the Theologian
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Post by ttf_John the Theologian »

Quote from: MoominDave on Oct 10, 2015, 05:13AMI have some catching up to do! Bear with me while I get myself up to speed with the chapters I've missed...

Taken in the spirit in which it was given!  Image

You are most welcome to quiz me in my role as post author for details of my holidays... Some lovely spots covered on this last one, and the Baltic Sea ferry services really are quite something - good value for money, frequent, reliable, well used, and will deposit you in a selection of widely varying and intriguing cities of your choice.

A.A. Milne isn't still present to talk to, but my response to the Pooh Studies article you posted earlier is pretty much identical to this - I am here and can offer further testimony on my realistic-sounding (or at least, so I hope!) trip. The author of the Pentateuch left us so long ago that there is substantial doubt even about the nature of its authorship, let alone its factual testimony.

I"m sure that I would need at least several 3rd party verifications before I could be absolutely sure about your personal testimony.  You know that personal testimonies can be so biased and usually have an agenda which makes them suspect.  Perhaps you had a religious agenda in claiming to travel to all of those places that caused you to distort your accounts, even if unintentioned.  Perhaps your memory is playing tricks on you.  Perhaps one of the other reports is really a different Dave Taylor and we have multiple authors.  Your word is not sufficient for me to believe this without corroboration.  Empiricists need to see it with their own eyes and simply claiming it to be true seems suspect Image Image Image
ttf_MoominDave
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Post by ttf_MoominDave »

Photos can be supplied, as can travel tickets for planes, boats, trains, and buses. I can put you in touch with the places where we stayed, and if you wish you can talk to Diane too... You can also check the locations where I logged on to the internet from Diane's iPad. I also don't think I've detailed any events that beg obvious questions of reliability? Or related apparently conflicting versions of the same event?

I take your point that anything can be questioned if you demand sufficient standard of evidence. But there's a gaping difference between the orange and the apple here. The level of evidence that I am happy to accept without further questioning lies somewhere between the two massively-separated cases.
ttf_John the Theologian
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Post by ttf_John the Theologian »

Quote from: MoominDave on Oct 10, 2015, 05:59AMPhotos can be supplied, as can travel tickets for planes, boats, trains, and buses. I can put you in touch with the places where we stayed, and if you wish you can talk to Diane too... You can also check the locations where I logged on to the internet from Diane's iPad. I also don't think I've detailed any events that beg obvious questions of reliability? Or related apparently conflicting versions of the same event?

I take your point that anything can be questioned if you demand sufficient standard of evidence. But there's a gaping difference between the orange and the apple here. The level of evidence that I am happy to accept without further questioning lies somewhere between the two massively-separated cases.

Dave, my point is that the very apples and oranges difference becomes obvious when applied to other ancient documents.  F.F. Bruce's little classic, The New Testament Documents, Are They Reliable demonstrates that so many biblical scholars apply completely different sets of reliability criteria to biblical documents than they do to other historical documents.  It seems that many have exceedingly far more stringent requirements for non-religious than they do for religious ancient documents.  That was the main point that I wanted to make. Thanks for taking it in the spirit it was offered.

Sorry for the extra italics in this prompt.  I can't get the edit to do what I want.
ttf_MoominDave
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Post by ttf_MoominDave »

I think it's a question of stakes as much as anything else... What is deduced about the Christian bible has very real consequences for many people's lives today, whether or not they believe in Christianity of any kind. Consider - the US is probably the most dominant nation on the international stage right now, and factions that very often wear their allegiance to Christianity on their sleeves vie for political control of it. The bible is a highly relevant document to us all. The Iliad? The Enuma Elish? Other books that might very well have come to be part of the bible, but didn't in the end happen to? Not on the same scale of public relevance. Even drawing them together on a log scale would leave them very obviously far apart.

So we care deeply about the reliability of the contents of the bible because we have to. If The Odyssey was used as the basis of a world-spanning religion some of whose adherents were both politically powerful and trying their damnedest to force us all to live by it, then we'd care as much about that. I am sure scholars get just as intense about details in other books that they specialise in - but the world is full of people who want to be bible scholars, while those that study The Book of the Dead suffer much less pressure regarding their conclusions.

p.s. Look for the string [ i ] (without the spaces - otherwise it would interpret this quote in my post as requesting the start of an italic text block) in your post and delete it to lose the italicised section. Or insert the string [ / i ] (again without the spaces) where you want the italics to end.
ttf_MoominDave
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Post by ttf_MoominDave »

Quote from: drizabone on Sep 30, 2015, 01:53AMNo hurry Dave, enjoy yourselves.

But when you get back I'd be interested to hear how you differentiate between similar versions of the same story and similar but different events.

eg was the destruction by water in the flood just a different version of the same story of the destruction of Sodom by fire.  How do you tell if it was or not?

Cheers Martin.

This suggested duplication is the weakest of those that I've noted so far - and I probably wouldn't have suggested it as such if we hadn't already seen several clearer examples, suggesting that the narrative as a whole is suspectible to them. I certainly wouldn't personally stand on this particular one in insistence as a theory. The most obvious point to my mind was the apparent repeat of the wife-bait ploy with Sarai/h, playing out in similar fashions. Seems a bit odd that Abra(ha)m would have made the same error twice when the consequences of the first example were pretty potent (expulsion from Egypt sounding like a distinctly lenient sentence in the context).

I hadn't suspected that the flood story might have the same origin as the Sodom story - but a good suggested idea to ponder over, as despite the lack of obvious similarity, the two do have a number of overlapping important elements, with a large population destroyed for sinfulness, and a chosen family shepherded to safety. Ultimately I wouldn't suggest that they are likely to have the same origin - they come in different places in the narrative, the mechanisms are quite different, the scales of disaster are quite different, and the protagonists are different in character. But we are reduced to making personal judgements in calling close cases.

In contrast, there are the duplications we've suggested here so far:
1) Creation (Genesis 1 vs 2): This is clear - it runs through the process twice.
2) Flood: Various smaller segments apparently repeated with variation within Genesis 6 and 7.
3) Abraham's covenant (Genesis 15 vs 17): Two stories fulfilling the same purpose with changes of details.

Then this possible one - Genesis 12 vs 20. Not as clear-cut as these other three listed, by any means. Just makes me wonder, as my duplication-antennae are set to sensitive by previous thoughts.

Just flicking through Genesis 20 for my own thoughts on it apart from this - it occurs to me that seeing God in a dream is becoming more popular - we hadn't heard of this method of communication prior to Abraham.
ttf_MoominDave
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Post by ttf_MoominDave »

Quote from: drizabone on Oct 05, 2015, 02:01PMGenesis 21 text
Sarah comes across as petty in this chapter. She avenges herself on Hagar by having her and her child forced out of Abraham's camp and heirdom. Abraham feels caught between two feuding women; if I might dramatise for a moment...
Scene 1: Abraham and Sarah's bedroom
S "Get rid of her now!"
A "But my love..."
S "No ifs or buts! Get her gone!"
A exits with woe and a headache
Scene 2: Outside Abraham's camp
A (talking to self) "I can't talk Sarah out of this, that's clear. So Hagar has to go. I don't want her to, but I must have peace with Sarah... How can I explain this to Hagar in a way that takes the blame from me?"
A sits and thinks
A "Got it. If God were to instruct me to obey Sarah in all things, then I'm in the clear. It's a dirty business, but this lets me make Sarah happy."
etc.

Starting to think that there's a decent TV drama series waiting to be made from a non-religious reread of Abra(ha)m's life.

Quote from: drizabone on Oct 05, 2015, 02:01PM2)  Note the things that were recorded about the birth. Why are these significant?
So we have:
i) Isaac circumcised at 8 days - as ordered by covenant in Genesis 17. The first newborn to be treated this way, the story asserts, I think?
ii) Abraham 100 years old [and Sarah 90, from chapter 17] - obviously intended to be noted as miraculous.
Did I notice the right things?

Doing my usual job of seeing if it is possible to read this in a way that makes sense to the secular eye, I have throughout the Abrahamic narrative been assuming that his dates are inflated in various not-easily-identifiable ways. One can quite easily imagine that if the numbers are divided by 2, say, or even 3 for a first pregnancy in that era, that the outcome would have been very surprising.

Quote from: drizabone on Oct 05, 2015, 02:01PM3)  Abimilech is keen to maintain good relations with Abraham and after a disagreement between their servants, he makes a treaty with Abraham confirming his ownership of some wells that Abraham had previously dug.  This is the start of the promised land.
4)  Its interesting that the Philistines are mentioned here in neutral terms.  They were the baddies in the time of David.

Yes, it is, isn't it? Abimelech seems a good egg, by the reported standards. Alliances shift over time, we know.
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Post by ttf_MoominDave »

Quote from: drizabone on Oct 06, 2015, 04:03PMGenesis 22 text
The Binding of Isaac (a.k.a. the Akedah)

Two comments, one relevant, one not:

1) Given God's previous promises to Abraham about his to-be-numerous descendants through Isaac, he must have at least suspected that the outcome would not be the death of Isaac. And for this episode to have had potency to those around him, those promises cannot have been widely known to them - else they'd have raised this same objection. The individual episode is potently emotional - but the overall context robs it of meaning by this point. And if we put religious eyes on, then we're left wondering what God hoped to achieve by this - before Abraham was let off, the conclusion was either that God was going back on his earlier promises for no particular reason or that the exercise wasn't for real.

2) The location of "Moriah" has resonance for one who enjoys Tolkien's work! But apparently Tolkien was clear that "The Mines of Moria" etymologically derived from an expression in an Elvish language that he had constructed to make his writing more believable.
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Post by ttf_MoominDave »

Genesis 23 text

Highlights

 - Death and burial of Sarah

Summary

 - Sarah dies at age 127 in the land of the Hittites
 - Abraham asks for land to bury her
 - The Hittites grant this easily, offering Abraham his choice of their tombs
 - He asks for the cave of Machpelah, owned by Ephron the Hittite
 - Ephron assents graciously, and offers Abraham also the field in which the cave lies
 - Abraham offers Ephron money for the field; Ephron declines it; Abraham gives it to him anyway
 - Abraham buries Sarah in the cave, taking the field and cave for a possession

Comments and questions

1) There's an honest and gentle streak about the sadness inherent in this chapter. It's moving.
2) The Hittites were a mighty grouping of people whose heartlands were centred on modern Turkey. Historians and Archaeologists have put the rise of their empire at around 1600 BC, which is somewhat after the dates conventionally given for Abraham. Deflating long biblical life lengths would bring these dates into better alignment.
3) The interaction between Abraham and the Hittites ties in with this - it has the feel that he is dealing with people that he is keen to be on the good side of, and that they are well placed to offer him substantial generosity (i.e. the land gift, which is not of financial importance to Ephron but is to Abraham).
4) I see that the location of this cave is considered to be known today and to have been known for the entirety of the period since. This is remarkable and deeply interesting. Though as ever with the region, it is a distinctly nontrivial matter to enquire what bodies lie entombed there. There is a website for the cave, but even on that I am finding it difficult to obtain information about what bodies might be down there. Does anyone know info on this, or have better luck finding informative websites to link to?
5) I note that the official website asserts on the evidence of the Zohar that the cave was originally dug out by Adam. A big hmm on that one from me; just seems like pretty obvious wish-fulfilment.

But basically, it is pretty exciting that things mentioned in the text could be potentially found and tested today. I cannot find any indication of remains being found in this cave online. Have remains been found at any point?
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Post by ttf_drizabone »

Wikipedia reports that there were a couple of reports that some Crusaders claimed to have found the bodies in about 1113.  Does that count?  I'd be sceptical but who knows. 

https://en.wikipedia.org/wiki/Cave_of_the_Patriarchs

And owning part of the Promised Land was probably a highlight for Abraham.
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Post by ttf_John the Theologian »

The term "Hittite" seems to have some elasticity and there are even issues about the exact translation of the word behind our English word Hittite.  Here's an interesting article that does some important historical and linguistic research on the word with a proposed solution.  Ambiguities still exist, but what you posted above, Dave,  about the Hittites is not a complete consensus on the issue since there still seems to be missing pieces in our historical understanding.  Considering that a century ago the very existence of any group known as Hittites was considered pure fiction, we need to have some caution here.  Here's the link:

http://www.biblearchaeology.org/post/2011/11/08/Hittites-and-Hethites-A-Proposed-Solution-to-an-Etymological-Conundrum.aspx#Article


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Post by ttf_MoominDave »

Thanks John, that's an interesting read. His conclusion is that there are two separate sets of references to people in the bible that have been translated as "Hittites", which are distinguished linguistically in the original Hebrew - the smaller set refers to the people that the world knows these days as "Hittites", with their empire centred on Northern Turkey that lasted for about a millennium, while the larger set refers to a local tribe, named for an ancestor called Het; the latter of those definitions being in play here.

Okay, caution on the subject noted! I see from further searching that there is not consensus amongst the experts on this one.
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Post by ttf_MoominDave »

As I've been a bit slack lately, here's another one, and a long one at that...

Genesis 24 text

Highlights

 - Abraham sends a servant back to where he came from to obtain a wife for Isaac.
 - Rebekah is (easily) persuaded to become his wife, and returns with the servant to fulfil that role.

Summary

 - Abraham charges his oldest servant to obtain a wife for Isaac.
 - He tells him to go to Abraham's home country to do this, and insists that the wife must join Isaac in Canaan, ruling out the idea of Isaac going to Mesopotamia should the potential wife be unwilling to move.
 - The servant travels, taking camels and gifts.
 - He hangs out at the well outside the city, to accost the women as they draw water. He decides that he will ask the women for water and select as Isaac's potential wife one that also offers to water his camels.
 - Rebekah is first there, and offers to water his camels when asked to water the servant. She is the granddaughter of Nahor and a beautiful virgin.
 - The servant offers her gold rings in payment for spending the night in her father's house, which she accepts.
 - The servant is welcomed in by Rebekah's brother, Laban.
 - The servant, before eating, relates his mission to the household, and what he hopes to achieve with Rebekah.
 - Rebekah's father and brother give their permission. They ask for 10 days delay, presumably in order to bid farewell to Rebekah, but the servant insists on leaving at once.
 - Rebekah gives her assent.
 - The servant travels back with Rebekah and her entourage of young women.
 - They meet Isaac outside his dwelling.
 - Rebekah and Isaac go inside and become man and wife.

Comments and questions

1) Abraham's oldest servant - is this the Eliezer of Damascus that was in line for Abraham's inheritance (in Genesis 15) before the births of his children?
2) On the face of it, the initial instruction to go to Abraham's home country is not a clear one. Abraham's been in Canaan a long time by this point - some in his position would have considered Canaan their home by this point, but evidently not Abraham. He's been all over, as previously discussed - one might imagine that the instruction refers to his original home of Ur, a very long journey away. But the text then clarifies: "Mesopotamia, to the city of Nahor". It isn't immediately clear to me that this must be so, but the consensus seems to be that this refers to a town founded by Abraham's brother Nahor, in the region where they broke their original migratory journey, modern South-Eastern Turkey. This is still a long journey, though.
3) It's refreshing to see that Rebekah's permission was required.
4) Abraham specifies that he wants a wife from his "kindred" for Isaac. In the event, Rebekah is the granddaughter of Isaac's uncle Nahor, so is his first-cousin-once-removed. Different times, different places.
5) Overall, quite a straightforward piece of narrative.
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Post by ttf_drizabone »

1. I think it was Eliazer.
2. It was a long way away and the trip took a while.  It seems that when Eliazer returned that Abraham had died, as he isn't mentioned.
3. I'm glad you're refreshed.  Had it worn you out?  Image
4. Definitely.
5. Straightforward, but the absence of Abraham seems strange.
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Post by ttf_MoominDave »

I don't think Abraham can have been dead at that point, barring some kind of compiler continuity failure - in the next chapter, he's back again, so full of the joys of life that he marries again, fathering many children in his old age.

Isaac is described in 24 when Rebekah arrives as "dwelling in the Negeb". Abraham is presumably still at the oaks of Mamre - aren't these two separate places?
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Post by ttf_drizabone »

Quote from: MoominDave on Oct 10, 2015, 08:37AM1) Given God's previous promises to Abraham about his to-be-numerous descendants through Isaac, he must have at least suspected that the outcome would not be the death of Isaac. And for this episode to have had potency to those around him, those promises cannot have been widely known to them - else they'd have raised this same objection. The individual episode is potently emotional - but the overall context robs it of meaning by this point. And if we put religious eyes on, then we're left wondering what God hoped to achieve by this - before Abraham was let off, the conclusion was either that God was going back on his earlier promises for no particular reason or that the exercise wasn't for real.

That observation is supported by verse 5 where Abraham says that both he and Isaac will return.  But that and his willingness to carry out the sacrifice indicates that he trusted God to fulfill his promise.  And that's the point of the excercise: To demonstrate that Abraham really did believe that God would fulfull his promise.  Given that God is said to be omniscient, he doesn't need the demonstration. So I think its aimed at the people that read the story.  
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Post by ttf_drizabone »

Quote from: MoominDave on Oct 11, 2015, 01:59PMI don't think Abraham can have been dead at that point, barring some kind of compiler continuity failure - in the next chapter, he's back again, so full of the joys of life that he marries again, fathering many children in his old age.

Isaac is described in 24 when Rebekah arrives as "dwelling in the Negeb". Abraham is presumably still at the oaks of Mamre - aren't these two separate places?

I knew Abraham's death was described in the next chapter, I just thought that the text was arranged thematically rather than chronologically.  You're observation about the Negeb and Mamre sounds true.

Edit:  Yeah, it looks like I got that wrong, so we can pretend I never said it.
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Post by ttf_drizabone »

Quote from: MoominDave on Oct 11, 2015, 02:08AM
2) On the face of it, the initial instruction to go to Abraham's home country is not a clear one. Abraham's been in Canaan a long time by this point - some in his position would have considered Canaan their home by this point, but evidently not Abraham. He's been all over, as previously discussed - one might imagine that the instruction refers to his original home of Ur, a very long journey away. But the text then clarifies: "Mesopotamia, to the city of Nahor". It isn't immediately clear to me that this must be so, but the consensus seems to be that this refers to a town founded by Abraham's brother Nahor, in the region where they broke their original migratory journey, modern South-Eastern Turkey. This is still a long journey, though.

The New Testament makes a point of this attitude of Abraham's saying in Hebrews 11"9,10 "By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God."

And while we're reading about Abraham you might be interested to know how the New Testament writers understood Abraham.

Romans 4 looks at how Abraham was see to be right by God (aka justified) because he believed God's promise and not because of anything he did.
James 2 looks at the testing of faith and says that faith without works is useless! he uses Abraham being ready to sacrifice as his example
Hebrews 11 looks at how Abraham expressed his faith by leaving his family and home and going to the "Promised Land".
Galatians deals with a number of issues around faith verses works/law, looking at the place of circumcision, and comparing Sarah and Hagar.

As you can see, there is a tension between what is said about the relationship and validity of works with respect to faith.
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Post by ttf_drizabone »

redundant post - now tacit
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Post by ttf_timothy42b »

Quote from: MoominDave on Oct 11, 2015, 01:59PMI don't think Abraham can have been dead at that point, barring some kind of compiler continuity failure - in the next chapter, he's back again,
Yeah, but if you read carefully this kind of thing happens fairly often. 
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Post by ttf_timothy42b »

Quote from: MoominDave on Oct 11, 2015, 02:08AM
 - Abraham charges his oldest servant to obtain a wife for Isaac.
 - He tells him to go to Abraham's home country to do this, and insists that the wife must join Isaac in Canaan, ruling out the idea of Isaac going to Mesopotamia should the potential wife be unwilling to move.
 - The servant travels, taking camels and gifts.
 - He hangs out at the well outside the city, to accost the women as they draw water. He decides that he will ask the women for water and select as Isaac's potential wife one that also offers to water his camels.

Does this make any sense? 
Abraham is favored of Yahweh, hence a rich Republican - flocks, lots of servants, fields, etc. 

He's going to marry somebody from a respectable family.

But his servant hangs out at the common well, where only servants will be sent to draw water, along with the poorest of the poor?  Bad strategy. 
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Post by ttf_timothy42b »

Quote from: MoominDave on Oct 10, 2015, 07:43AMCheers Martin.

This suggested duplication is the weakest of those that I've noted so far - and I probably wouldn't have suggested it as such if we hadn't already seen several clearer examples, suggesting that the narrative as a whole is suspectible to them.
I know this is an old post, sorry, but I wanted to comment on this idea of duplication because there's an important element here. .

There are a number of places where the same story is told a couple different ways, we've talked about a few of them.

I don't think this is one of them.  Instead, it is an example of a literary technique that has confused a lot of people. 

It was standard practice to tell a story in terms of an earlier one.  (sometimes called midrash)  The listeners (I won't say readers yet, as this predated much literacy) would have understood this common practice.  Some people are familiar with this from the OT but it extends into the NT as well.  Look at the many times Jesus quotes OT, for example; some of it is clearly this.  Or the famous Luke quote of Isaiah 7:14, which we take as a prediction, but his listeners would not have. 
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Post by ttf_drizabone »

Quote from: timothy42b on Oct 13, 2015, 05:16AMIt was standard practice to tell a story in terms of an earlier one. 

is there a reason that the narrator did this?  Both generally and in this instance.
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Post by ttf_drizabone »

Genesis 25 text

Highlights

 - Abraham dies
 - Isaac has two sons
 - Esau sells his birthright to Jacob

Summary

 - Abraham's heirs are detailed, with Isaac as THE Heir
 - Rebekah falls pregnant with twinswho struggle while in the womb
 - The Lord tells Rebekah that the twins will be two nations, and that the older will serve the younger
 - Esau is born first : he is ruddy and hairy, and a hunter : Isaacs favourite
 - Jacob is quiet and plain : he hangs around the tent with his Mum and is her favourite
 - One day Esau comes home exhausted (starving) and sells his birthright for the stew Jacob was making.

Comments and questions

1.I'm coming to think that the main plot element is the promises that God made and the way people respond:
- The promises:
  - an heir to fulfill his purposes : first through Eve (ch 3) and then Abraham
  - a land
- So we for the pedigree, we have the genealogies, and incidents that deal with the line of succession
  - keeping it pure : eg the little side track with the Nephilum, potentially corrupting the line, and Moses who was selected because he was "pure in his generations"; Sarai having to be rescued from various harems
  - keeping it going : Abraham's age, taking a concubine, God withoholding and then providing children, the sacrifice of Isaac
  - who will be THE heir : Cain and Abel replaced by Seth; Ishmael v Isaac and now Jacob v Esau
  - and people how treat Abraham well being "blessed" and people who don't getting in trouble
- and for the land we have
  - Abraham leaving and returning
  - buying land in the Promised Land
  - not calling Canaan his home even though he lived there for 75 years
- and Abraham (and other heirs) being evaluated for their belief/trust in the promise rather than the other things he does.
- what do you think?

2. So for Esau to despise his birthright is not a sign of good things to come.

3. The protagonists in the story so far are not brilliant parents or partners are they!
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Post by ttf_MoominDave »

The story of the trading of Esau's birthright as presented is a strange one. Esau in it seems to not take it seriously, to act as if Jacob is just joking around - as is reasonable, for what brother would seriously request the inheritance of the other in return for the familial duty of sharing a meal?

This reminds me of the story in Genesis 9 of Noah cursing the descendants of Ham for finding his drunken nakedness amusing. Petty, trivial, should have been meaningless - but according to the narrative it had potent consequences. The flavour of both episodes is of unreality - like a storyteller's later rationalisation in order to offer a reason for later conflict.
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Post by ttf_drizabone »

versse  33 'Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob'.  sounds like they're taking it seriously.

The story of Ham and Noah on the other hand doesn't gel - why did he react that way?  So I think there is a reason - we just don't know it.
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Post by ttf_timothy42b »

Quote from: drizabone on Oct 13, 2015, 01:29PMis there a reason that the narrator did this?  Both generally and in this instance.

Sort of like this:
http://literarydevices.net/foreshadowing/

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Post by ttf_MoominDave »

Quote from: drizabone on Oct 14, 2015, 05:03AMversse  33 'Jacob said, “Swear to me now.” So he swore to him and sold his birthright to Jacob'.  sounds like they're taking it seriously.

Say you'd had a hard day working outside, and you came back to your father's house to find your brother making food - presumably not a rare occurrence if you all live together. 'Brother, make up a plate for me', quoth thou. "Sell me your birthright now" responds your brother. I don't know about you, but I'd consider that some kind of strange joke, and his joky response - "I am about to die; of what use is a birthright to me?" - suggests that Esau took it that way too. To be held to it later - I think I'd be immediately protesting that it was obviously not done in seriousness.
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Post by ttf_drizabone »

My interpretation fits better with what I see as the "Promise" plot theme, and that the narrator speaks the "truth".

I guess you see the plot as more of a retrospective justification for war with the narrator not being as reliable.  Is that close?
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Post by ttf_drizabone »

Quote from: timothy42b on Oct 14, 2015, 05:36AMSort of like this:
http://literarydevices.net/foreshadowing/


So what's being foreshadowed in the Genesis passages?

And are you saying that Isaiah 7:14 was a foreshadowing of the birth of Jesus?!  I'm speechless. Image

Re: Rebekah at the well.  I think that daughters were probably got to do servant type of stuff, even if their dad's were well off.  And Jacobs son's had to look after his flock's so even rich men's son's had to work.
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Post by ttf_doubleslyde »

I studied the Bible for many years. I have come to the conclusion that the mark of mankind  in its writings is in greater proportion than the mark of God.
 Image Image
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Post by ttf_drizabone »

Welcome doubleslyde.

You fall somewhere in between what Dave and I think.  Your contribution to this little project would be welcome.

cheers
Martin
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Post by ttf_timothy42b »

Quote from: drizabone on Oct 14, 2015, 02:10PMSo what's being foreshadowed in the Genesis passages?

And are you saying that Isaiah 7:14 was a foreshadowing of the birth of Jesus?!  I'm speechless. Image



No, the other way around.

Foreshadowing in a novel or film is easy because the author knows the end.

Backshadowing (if there is such a term) (oh, right, it's called something else) is easy if you know the beginning.  The NT was written by people who knew the OT and were raised in a culture where current events were commonly told in terms of older ones.
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Post by ttf_Bruce the budgie »

Quote from: timothy42b on Oct 15, 2015, 04:55AMBackshadowing (if there is such a term) (oh, right, it's called something else)

allusion?
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Post by ttf_timothy42b »

Quote from: Bruce the budgie on Oct 15, 2015, 06:54AMallusion?

QuoteAs James Kugel in The Bible A It Was and Yair Zakovitz and Avigdor Shinan have shown, there is a rich oral context of Biblical storytelling which preceded and postdated the crystallization of the Biblical texts. Each time the story was retold it was flexibly adapted and various simultaneous versions coexisted. (For example, David of Beit Lehem is the slayer of Goliath in I Samuel 17 and Elchanan of Beit Lehem killed Goliath according to II Samuel 21:19). The versions reflected different solutions to he historical, ideological and literary issues of the stories. Even after the Biblical canon was completed textually there were rewrites at the level of the Book of Jubilees that retells in Biblical style the whole of Genesis with many deep differences reflecting among things a different calendar or retellings by Philo and Josephus.
James Kugel argues that the "Bible as Bible" does not exist until Second Temple Jews related to it as Bible, as canon and that occurs by their embedding it in their own interpretations. "Interpretation is inevitably a kind of second authorship." "It was their Bible and no ragtag collection of ancient Near Eastern texts." Therefore reading Tanakh without the history of its interpretation is not really reading the Jewish Bible but studying ancient Near eastern fragments of literature.
The Rabbis invented their own form of rewriting called midrash which integrates literary creation of new texts with the style of commentary which quotes the Biblical text before filling in gaps and offering alternative readings and adding embellishments freely.
Torah has already within it internal midrash – that is, intentional reinterpretations that seeks to expand or reinterpret or even to rewrite or to extrapolate from the Torah. For example, Megillat Esther extrapolates from the Saul and Agag story and allows Mordechai, Saul's descendant, to do a tikkun in which Agag's descendant will be killed and his spoils will not be appropriated.
In the modern period creative literary midrash whether as free form commentary or as full scale retelling has been revived first by Christians (for example, the Dutch school of art focused on Hebrew Bible and Handel's Biblical oratorios etc ) and chiefly in the 20th century by Jews in Bibliodrama or art or poetry or movies or novels. These creative responses to the Torah are themselves forms of interpretation, of gap filling, that emerge from the dialogue of the text and the contemporary context of its reader/re-writer's need for personal meaning.
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Post by ttf_ddickerson »

You guys are still discounting God's ability to preserve what He inspired though men to share His Word with mankind.
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Post by ttf_NJSouth »

Quote from: ddickerson on Oct 15, 2015, 08:01AMYou guys are still discounting God's ability to preserve what He inspired though men to share His Word with mankind.

 Image Image Image Image
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Post by ttf_Baron von Bone »

Quote from: ddickerson on Oct 15, 2015, 08:01AMYou guys are still discounting God's ability to preserve what He inspired though men to share His Word with mankind.
You seem to have forgotten about that whole Garden of Eden thing.
 
On the one hand you say we're expected to be responsible stewards, mostly of our own morality, so you can berate those who disagree with your beliefs about such things. Now you're saying God wouldn't set things up so we can get ourselves into any real trouble when it comes to the environment.
 
Do you have any real standards to work with here, or do you just make them up as you go along so they work (as far as you can tell) to support whatever conclusions you want them to?
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Post by ttf_ddickerson »

Quote from: Baron von Bone on Oct 15, 2015, 09:13AM
You seem to have forgotten about that whole Garden of Eden thing.
 
On the one hand you say we're expected to be responsible stewards, mostly of our own morality, so you can berate those who disagree with your beliefs about such things. Now you're saying God wouldn't set things up so we can get ourselves into any real trouble when it comes to the environment.
 
Do you have any real standards to work with here, or do you just make them up as you go along so they work (as far as you can tell) to support whatever conclusions you want them to?

You're confused, and it's hard to keep up with your confusion.

Actually, this thread should be free from you just making comments about other members as opposed to contributing comments about the topic at hand.

But, if you feel the need to berate me, as you call it, go ahead. It doesn't matter to me.


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Post by ttf_bhcordova »

Settle down guys. 
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