A Course On The Deuteronomic History

Introduction to the Hebrew Bible has provided me with a critical analysis of the Hebrew Bible and introduced a wide variety of interpretive strategies, including African American, anthropological, feminist, historical-critical, Jewish, and literary perspectives. These approaches were presented by our author’s, L. Juliana M. Claassens, Peter Enns, Walter Brueggemann, and John L. Collins. Each author provides a unique interpretation to help us comprehend how the text is an expression of one’s interpretive understanding. Having said that, the biggest influence has been how I will seek to present Old Testament scriptures more effectively while remembering the context and the audience in which I am presenting. For example, I believe the greatest lessons that I have been reminded of are, the Old Testaments Scriptures from my childhood, which have become a big part of my relationship with God and are based on a childlike faith, which must now grow in the richness of the different interpretations, it is this message that I can apply to life.

The Bible, being authored by many writers, contains a number of viewpoints that are similar to the ancient Greek schools of thought in a sense. One such type of viewpoint was the Deuteronomistic view. This retelling and editing of the Bible contains more than a basic retelling and recounts what kinds of symbolism exists within the history. The Deuteronomistic History is a unique account of ancient Israelite history that hinges on key themes to further the meaning the Deuteronomists which to point out in the stories.

Knowledge of the major stories present in the bible will continue to benefit any student for the foreseeable future, as the Christian mythology will remain a powerful force in our culture for years to come. For instance, the story of Cain and Abel contains a strong moral lesson about jealousy and family. Understanding a biblical story like this is the reason why the Bible should be taught first in the spectrum, as much of it provides a solid moral lens through which much literature can be successfully interpreted.

In the book of Genesis, we are introduced to everything. From the creation stories to the sagas in between Genesis is an opening to the old testament and an opening to the book of exodus. This essay will contrast each creation story and describe each stories interest, explain how Genesis 12: 1-3 links the stories of 2: 4b-11 with the ancestral narratives in 12-50 and connect the sagas of Abraham/Sarah, Isaac/ Rebecca and Jacob/ Racheal.

The solar system was created 4.6 billion years ago by a gravitational collapse. A solar system is a star that has planets, moons, asteroids, comets, and meteoroids travel around it. The solar system contains eight known planets which are Mercury, Venus, Earth, Mars, Jupiter, Saturn, and Neptune. There is around several hundred dwarf plants but only five are currently recognized. The solar system has about 181 moons which orbit around the planets in the solar system. There is also about 150 million asteroids and 3,406 comets also in the solar system.

Throughout the course of the semester, we have constantly talked about and expressed the idea of reading the Bible in a historical context. Picking out the pieces that coincide with evidence that has been found with archeological findings, the accuracy of dates, and important people. The critical study of the Bible is to look at the book as a piece of historical text. The use of our “historical lens” allows us to pick out to various pieces that appear to be factual. Using this analysis of looking at the Bible through our “historical glasses”, we can understand the true meaning of the Bible in its original historical setting.

1. Compare the narratives of Israel’s wilderness sojourn in Numbers with the summary presentations in Psalms 78 and 106.

The first new item of information is De Pree’s chapter on tribal storytelling. As I reflect upon this principle, I never realized how important telling the story of the church to the present generation actually assists the church in progressing toward future success. I have witnessed many churches losing touch with who they are because of failure in this area. I have come to learn how important it is to retell of past victories in an effort to fuel what the Holy Spirit is

For Part 1 of this assignment, you will need to read each section in the “Story of the Bible” media piece. When you open the media piece, click on each flag/banner (creation, fall, covenant, prophecy, gospel, restoration). Read the entire media piece and answer the following questions. Here is the link to “The Story of the Bible.” http://lc.gcumedia.com/zwebassets/courseMaterialPages/cwv101_biblical-timeline-v1.1.php

For multitudes of people the Bible is a source of justice, of freedom, and of hope. The Bible is inspiration for achieving a prosperous life. However, for some the Bible entails stories that ring true to their own histories, but not in a positive way. Specifically, the story of indigenous populations bears a striking similarity to one of the most frequently referenced stories in the Bible, Exodus. The one outlook from Exodus that is consistently neglected is that of the Canaanites, the indigenous people destined for destruction in order for the previously oppressed Israelites to reach success. When looking at American history, the Native Americans have undergone a near mere image of the Canaanite’s story. To me, this is a major issue and should be considered with weight.

It is conceivable that Deuteronomistic themes exist within 1 Samuel since it is accepted to be part of the Deuteronomistic History. Three main Deuteronomistic theological themes or concerns are evident within 1 Samuel.

The author presents two portraits of Joshua, warrior and student of the law, and consistently both portraits underscore Joshua’s lack of offspring. Joshua’s inability to continue his paternal line is compared to his very active “military phallus,” which conquered many Canaanite lands and prevented penetration from opposing forces. Creangă claims the text’s lack of information about Joshua’s sexual identity, wife, and lineage concedes Joshua’s heterosexual identity – Joshua did not use his “procreative penis.” Questioning Joshua’s heterosexual identity “would have some surprising implications for the very construction of heterosexuality and heteronormativity underlying much of the Hebrew Bible…” But the author does not address the implications, he merely poses the question. Continuing this line of questioning Joshua’s sexuality, what are the implications if Joshua did not have a penis?

The book is very well organized in it's content. Organized from the old covenant to the new covenant tell stories that happen biblical and show ground with very colorful map with a layer of how the land was divided then and how the land was divided at the time. The book is full of colorful photos, maps, illustrations and images of archaeological artifacts and places.

The first 39 books of the larger work called the Bible, is called the Old Testament. The Bible itself is arguably the best selling and most read book of all time, yet it’s well known to be quite challenging to read through and understand. The Old Testament portion of the Bible, notably the most difficult portion of the Bible for most to study and follow, yields 39 books from multiple authors, and spans over 4000 years of crucial world and church history. If that were not enough to take on, the Old Testament comes our way through multiple styles of authorship and formats, including but not limited to, books of history, law, proverbs, ethics,

In comparison to this, the section of the Hebrew Scriptures known as ‘prophecy’ is a far harder collection from which to discern common threads in the sense of genre or content. Set as a continuation of the greater biblical narrative, the Prophecy section is best understood when divided further into two parts, that of the former prophets and the later prophets . The former prophets consist of the books of Joshua, Judges, 1-2 Samuel and 1-2 kings and are generally referred to as ‘deutero-historical books’, expressing the role the theology of Deuteronomy plays in its