Kristina Haddad BIB-106 Topic 4 Review PDF

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This topic for review for BIB-106 has answers for the upcoming exam two in this class. Hopefully, it will be found useful....

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Kristina Haddad January 7, 2022

BIB-106 Topic 4 Review Fill in the review as you complete the assigned readings for the topic. This review will help you prepare for your course discussions, assignments, and examinations. The review may be used during the examinations. Be sure to include citations from the textbook. Including page numbers will allow you to locate the information when you are preparing for the exams. It is important to cite your sources in order to avoid intentional or unintentional plagiarism, either of which is a violation of the University Code of Conduct.

Chapter 10 1. When did the Northern and Southern kingdoms fall and to what nations? “This hypothesis has won wide scholarly approval. It has been modified in several ways, but most significant is the proposal that there were in fact two Dtr editors. FRANK MOORE CROSS has argued that the first Dtr editor (Dtr1) composed the initial work during the time of Josiah (640–609 BC).7 According to Cross, this first edition emphasized the sins of Jeroboam I in the northern kingdom and God’s choice of David and the city of Jerusalem in the south. Since Dtr1 lived and worked before the fall of Jerusalem, his work was more hopeful than the final edition.” (Arnold & Beyer, 2015, Pg. 189). “The second Deuteronomist (Dtr2) finished the work during the exile (ca. 550 BC). This editor blamed Manasseh for Judah’s collapse in an attempt to explain how Jerusalem could fall and how the royal line of David could be dethroned. Manasseh’s role is parallel to that of Jeroboam I in Israel. Dtr2 updated the history by chronicling the subsequent events from Josiah’s time to the end of the southern kingdom. He used a light editorial pen, while Dtr1 was an actual author. Thus, instead of a Hexateuch (Genesis–Joshua), Noth, Cross, and many scholars today prefer to speak of a Tetrateuch (Genesis–Numbers) followed by the Deuteronomistic History, which was compiled during the late monarchy and edited during the exile.” (Arnold & Beyer, 2015, Pg. 189). 2. What is the Deuteronomistic history, and to what books does the term refer? “The result is a truncated Pentateuch, having only four books. These scholars refer to a Tetrateuch containing Genesis, Exodus, Leviticus, and Numbers, and a Deuteronomistic History composed of Deuteronomy–2 Kings (excluding Ruth).” (Arnold & Beyer, 2015, Pg. 188). “The Deuteronomistic History – The classical expression of this hypothesis was published in 1943 by MARTIN NOTH. The hypothesis states that an anonymous editor © 2020. Grand Canyon University. All Rights Reserved. 1

(called the “Deuteronomist,” abbreviated Dtr) combined several sources into a long document detailing Israel’s history theologically.” (Arnold & Beyer, 2015, Pg. 188). “After Jerusalem’s fall in 587 BC, Dtr sought to interpret the tragedy as well as to explain the fall of northern Israel in 722 BC. He traced the divine punishment of the Israelite kingdoms to their persistent sin and experiments with idolatry. His task was essentially a negative one, attempting to answer the question of what went wrong.” (Arnold & Beyer, 2015, Pg. 188).

Chapter 11 1. Outline and explain the main themes within the book of Joshua. How are these connected to the promises to the Patriarchs? The transition of power from Moses to Joshua – “Before Moses died, he commissioned Joshua as his successor (Deut. 31:3, 7–8, 14, 23). The book of Joshua traces Joshua’s development as Israel’s new leader and shows God’s approval of him. Joshua became, in effect, the new Moses, for the same God who empowered Moses now empowered him (Josh. 1:5; 3:7).” (Arnold & Beyer, 2015, Pg. 198). The conquest and division of Canaan – “The book of Joshua contains two major sections. Chapters 1–12 describe Israel’s conquest of the land; chapters 13–24 describe Israel’s division and settlement of the land. The Lord had promised the land to Abraham hundreds of years earlier (Gen. 12:7). Now he commanded Israel to destroy the land’s inhabitants and take possession of it for themselves.” (Arnold & Beyer, 2015, Pg. 198). The conquest of Canaan – “Thus serves two purposes: to bring God’s judgment against the peoples of the land (Lev. 18:24–25; Josh. 11:21), and to bring his blessing to Israel. The Hebrew word Herem plays an important role in our understanding of these battles. God sometimes commanded Israel to destroy completely a nation that opposed him. The Herem, or the spoils of war—be it people, animals, or goods—belonged to the Lord, and he had the right to do with it as he pleased. After Israel gained control of Canaan, the people divided the land east and west of the Jordan into tribal territories. However, Israel lacked the faith to drive out the remaining peoples of the land (Josh. 13:6). This led to dire consequences, as we will see later.” (Arnold & Beyer, 2015, Pg. 198). God’s faithfulness to his promises – “The Bible stresses that Israel’s conquest and division of Canaan did not happen because of Israel’s great military strength. Rather, it happened because of God’s faithfulness (Josh. 21:43–45). The Lord kept his promise to Israel, just as he keeps his promises to believers today (2 Cor. 1:20).” (Arnold & Beyer, 2015, Pg. 198). 2. How should Christians interpret and understand the “Holy War” texts that talk about the conquest? How is God’s justice portrayed in these texts? Regarding Israel’s conquest of Canaan, we need to remember these points: A. . The people of Canaan were exceedingly wicked, and their social and religious customs were an abomination to God (Lev. 18:24–30). (Arnold & Beyer, 2015, Pg. 196).

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B. God had given them time to repent, but they had not done so (Gen. 15:13–16) (Arnold & Beyer, 2015, Pg. 196). C. God used the Israelites as his instruments of judgment against the people of Canaan (Josh. 11:18–20), just as he later used the Assyrians and the Babylonians to judge Israel and Judah (2 Kings 17:6–7; 24:20–25:7). (Arnold & Beyer, 2015, Pg. 196). D. “Holy war” (or the practice of Herem) occurred only at certain times during Israel’s history (1 Sam. 15:1–3; 2 Chron. 20:15–23), and we should not view it as a pattern for future generations (Arnold & Beyer, 2015, Pg. 196).

Chapter 12 1. What does the term judge mean? “The central characters of this narrative are “judges” (šōpět ṭîm), a term that gives rise to the name of the book. These “judges” where not simply legal authorities as the English word implies. They were charismatic military leaders whom God raised up and empowered for specific tasks of deliverance in order to restore justice (2:16).” (Arnold & Beyer, 2015, Pg. 210). “The office implied governing in a broad sense. These twelve judges were local or national heroes who became military rulers endowed by God to lead the nation into victory against particular enemy nations. After the military threat was over, the judges generally continued in leadership roles, though none of them established a royal dynasty (except for the aborted attempt by Abimelech).” (Arnold & Beyer, 2015, Pg. 210). 2. What is the historical cycle that the textbook describes as a literary formula for the judges? The historical cycle described in 2:6–3:6 became the general literary pattern for the central unit of the book: the Israelites sin against the Lord, the Lord gives them over to an enemy nation, then the Lord sends a judge to deliver them, but the nation falls back into sin (Arnold & Beyer, 2015, Pg. 212). The author of the book uses the cycle as a literary formula to introduce certain judges: A. Sin: “The Israelites did evil in the eyes of the LORD (Arnold & Beyer, 2015, Pg. 212). B. "War as judgment: “The LORD sold them into the hands of X (enemy nation) for X years (Arnold & Beyer, 2015, Pg. 212). C. "Repentance: “But when the Israelites cried out to the LORD . . .” (Arnold & Beyer, 2015, Pg. 212). D. Deliverance: “. . . he raised up for them a deliverer, X (name of judge), who saved them.” (Arnold & Beyer, 2015, Pg. 212). 3. What were the conditions in Israel during the final chapters of the book of Judges— the "appendix"—and what kind of a perspective does the author of Judges provide in these final appendix chapters? “The last five chapters of Judges portray an age of general anarchy and lawlessness. They narrate two horrible episodes that illustrate one of the darkest periods of Israel’s national history: Micah and the migration of Dan (chapters 17–18), and the rape of the Levite’s

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concubine and the subsequent intertribal war (chapters 19–21). Here we read of idolatry, conspiracy, senseless violence, and sexual degeneracy.” (Arnold & Beyer, 2015, Pg. 214). “These chapters do not present a chronological history of the period. Rather, they portray what life was like during the judges' period before there was a king in Israel. The repeated phrase, “in those days Israel had no king” (17:6; 18:1; 19:1; 21:25), implies that the author believed the lawlessness was due to lack of firm royal leadership. He obviously supported the monarchy and believed that it was God’s instrument for providing security and peace in the land. Many scholars assume that the author lived during the days of David or Solomon and was a staunch supporter of the Davidic kingdom.” (Arnold & Beyer, 2015, Pg. 214). “Like the introduction (1:1–2:5), these chapters show Israel’s failure to live in covenant relationship with God. The introduction looks back and compares the judge's period to the preceding period of success under Joshua. These narratives look forward to the time of the monarchy, when the line of David would provide peace and security.” (Arnold & Beyer, 2015, Pg. 214). “The author has a monarchic perspective and considers the chaos and moral crises of the period a result of the absence of a king. The cry of this section, “there was no king in Israel,” warns that anarchy results where there is no firm leadership. These narratives are different from the central section of the book because the problem has a different source. In 2:6–16:31, Israel was afflicted by external enemies who oppressed them militarily. But in chapters 17–21, the problems were internal. Israel was her own worst enemy.” (Arnold & Beyer, 2015, Pg. 214). “The author of Judges laments the fact that “all the people did what was right in their own eyes” (NRSV)—which was usually wrong in God’s eyes! This repeated statement (17:6; 21:25) recognizes the need for absolute order in society. Morality is not relative to one’s own experience. There must be an external standard that determines right and wrong in human ethics. For the author of Judges, that external standard for Israelite society was maintained by the Israelite king. For the Christian, an external absolute is still necessary, because humans are not capable of establishing their own moral standards. Today that external standard is still established and maintained by the heavenly King (John 14:15).” (Arnold & Beyer, 2015, Pg. 214). 4. During what period does the book of Ruth take place? Even during periods of moral crises, God is looking for faithful servants to bless. The book of Ruth is about the sovereign work of God in the lives of unassuming, humble people during the judge's period. This amazing story tells how God blesses a faithful family from Bethlehem in a surprising way during a period of total moral chaos and confusion. (Arnold & Beyer, 2015, Pg. 217). 5. Describe the concept of a kinsman-redeemer as found in the book of Ruth. The kinsman-redeemer was responsible for redeeming the property and restoring it to the original family owner. Naomi may have already had hopes that Boaz was the answer to their problems (“[The LORD] has not stopped showing his kindness to the living and the dead,” v. 20). (Arnold & Beyer, 2015, Pg. 220).

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References: Arnold, B. T., & Beyer, B. E. (2015). Encountering the Old Testament: A Christian survey (3rd ed.). Grand Rapids, MI: Baker Academic.

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