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| First part of the section of the Hebrew Bible known as the 'Prophets'. Includes the books of Joshua, Judges, Samuel and Kings. Features prophecy (divine interpretation). Christian canon includes the books of Ruth, Chronicles, Ether... etc. here. But Jewish canon has them as part of the "writings". |
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| Second part of the section of the Jewish canon, known as 'the prophets'. This half includes the books of named prophets (Isaiah, Jeremiah, Ezekial) and the 12 minor prophets from Hosea through Malachi. |
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| Later name of the books of the former prophets (Joshua, Judges, Samuel and Kings). Features speeches by prophets at key points in the narrative following Deuteronomy. German biblical scholar Martin Noth proposed the "Deuteronomistic History" was a larger history/canon that included these books. Different "final" versions (see text). |
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| "devoted to destruction". hebrew word "herem". That which is specifically set aside for God's purpose. Refers to the spoils of war, the extermination of indigenous populations (the Canaanites) as mandated by God in the book of Joshua. Considered a smaller part of what became known as "holy war". |
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| People of the kingdoms east of the Jordan river. Biblical referred to as the people who descended from Lot (Abraham's nephew). Frequently in conflict with the Israelites, though King David was said to have been descended from a Moabite. |
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| "In premonarchic Israel" they were the highest authority at the tribal level. Principally considered military leaders who arose during times of need or conflict (Weber referred to them as "charismatic leaders" for this reason). Also presided over covenental law (as in the modern sense of judges). Deborah, Ehud, Samson are famous judges. |
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| Considered one of the oldest parts of the Hebrew Bible (probably 12th century BCE). Victory hymn. Account of the victory of some of the northern tribes over the Canaanites. found in Judges 5.2-31 |
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| One of the groups who menaced the coast of Egypt during the 12th century BCE. The most notable, biblically, of the sea peoples is the Philistines. Centers of power at Gaza, Ashkelon, Ashdod, Gath and Ekron. Found in the Egyptian texts as well as the Samson narratives and 1 Samuel. Had a standing army, centralized government, ate pork, did not practice circumcision. Originally peacful against Israelites, eventually enough of a threat that Samson cycle became popular. |
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| The reigns of David and Solomon which lasted for most of the 10th century BCE. Had far-reaching consequences for both Judaism and Christianity. |
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| The hypothetical (does not exist outside of biblical texts) source found in 2 Samuel 9-20 and 1 Kings 1-2. Its major theme is an explanation of why Solomon became his father David's successor. Also called the "Court History of David". Includes a history of Solomon's birth, the death of David's and Saul's other sons, as well as David's rivals. Historical fiction, includes dialogue and foreshadowing. |
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| Jerusalem. Prior to capture by David, it was a Jebusite enclave and thus had no prior tribal affiliation. Was made into David's capital city. Ark of the covenant was brought to the Temple of Jerusalem by Solomon. |
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| Frequent poetic term for Jerusalem. Mentioned in Psalm 132 "If your sons keep my covenant...their sons also, forevermore, shall sit on your throne." |
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| Temple of Jerusalem built by Solomon during a period of massive building projects. Only about 30 feet by 100 feet. Housed the ark of the covenant. |
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| The cluster of concepts that both derived from and supported and shaped the institution of the monarchy. Part of the considerable influence the Davidic monarchy would have on the formation of biblical traditions (unsurprising, gvien that the Davidic monarchy lasted 400 years). |
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| Contractual metaphor in which God commits himself to the Davidic dynasty. First this occurs conditionally ("Psalm 132: if your sons keep my covenant..") and then unconditionally (2 Samuel 7.14: But I will not take my steadfast love from him...your house and your kingdom shall be made forever before me; your throne shall be established forever.") |
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| Poetic term for Jerusalem. As a result of the substitution of the Davidic covenant for the Sinai covenant, Mount Zion begins to replace Mount Sinai as "the locus of revelation". (Psalm 50. 2-3: Out of Zion, the perfection of beauty, God shines forth...") |
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| Originally a term of royal nomenclature. Objects and people whose function brought them close to the divine were anointed with oil ("mashiah" in hebrew). Used in Hellenistic judaism to refer to a leader sent by God to restore autonomy of Israel. Prophetic sayings were retroactively applied, so he was expected to be of the line of David (Is. 11.1), and born in Bethlehem.( Mic 5.2) |
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| Northern kingdom of Israel |
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| One of the kingdoms that flourished following the United Monarchy. Ruled by a succession of dynasties until its conquest by the Assyrians in 722 BCE. Probably home to the author responsible for the E (Elohim) source found in the Torah. |
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| Southern kingdom of Judah |
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| One of the two kingdoms that flourished following the United Monarchy. Ruled by the Davidic dynasty until its conquest by the Babylonians in 586 BCE. Probably the home of the author of the J (Yahwist) source of the Torah. |
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| Important Moabite text discovered in 1868. Retelling by Moabite King Mesha of how Omri (an Israelite king) and his son angered the moabite God and then were destroyed by Mesha. Uses the hebrew word for 'ban'... total destruction "herem". |
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| Attempts at searching out divine meaning in ordinary events or phenomena. From reading goat entrails, to astrology to necromancy (consultation of the dead). Lots being cast were very popular, and mentioned several times in the Bible. |
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| Those in the bible who are considered to have a connection to the thoughts of the divine. Deuteronomy differentiates these from magicians and divinators (Deut 18.10: No one shall be found among you who makes a son or a daughter pass through fire..."). Prophecy may come through speech, or even through music (2 Kings 3.15) |
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| Capital of the Northern kingdom. Capital was moved here by Omri (whose 4 king dynasty ruled through the mid-9th century BCE). |
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| Material by and about individual prophets in separate books, added to texts on prophetic legends beginning in the 8th century BCE. Arranged (somewhat arbitrarily) in order of length. Overall there were 4 scrolls of the prophets: Isaiah, Jeremiah, Ezekial and the Twelve. |
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| The beginning of the latter prophets. Starts with the long books of Isaiah (66 chapters), Jeremiah (52 chapters) and Ezekial (48 chapters). While Christian canon puts Daniel here, Jewish canon keeps it with the writings. |
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| "Book of the Twelve". Second part of the Latter prophets, a collection of the shorter texts from Hosea (14 chapters) to Obadiah (1 chapter). |
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| "Oracle against the nations" |
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| A theme found in many prophetic books (Found in Isaiah 13-23, Jeremiah 46-51, Ezekial, Amos, Zephaniah, Zechariah and Obadiah and Nahum. These oracles vividly express that Yahweh is responsible for all history. |
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| First used in Amos, imortant term in prophetic and apocalyptic literature. Primary imagery is militaristic; it is the day when Yahweh as teh divine warrior will come to fight against his enemies. Eventually develops, in both Jewish and Christian apocalyptic literature as the day of judgement, as in Malachi. |
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| A distinct genre, beginning in Hosea and continuing through the minor prophets in which Yahweh sues Israel for breach of contract (ie- for violation of the Sinai covenant). Hosea 12.2: The Lord has a lawsuit against Israel, and will punish Jacob according to his ways. |
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| First, Second and Third Isaiah |
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| Original discovered by German scholar Bernhard Duhm in 1892, there seem to be 3 different parts within the book of Isaiah. First Isaiah (ch. 1-39) date back to the time of Jerusalem, Second Isaiah, or Deutero-Isaiah (ch. 40-55) dating to the 6th centure BCE, and Third or Trito-Isaiah (ch. 56-66) up to a century later. Most scholars agree. |
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| Means "God is with us". Originally found in Isaiah when the prophet prophecies (:) ) that a pregnant woman will give birth to a son named Immanuel. He tells king Ahaz not to panic (during the siege of jerusalem in 734 BCE) because, by the time the boy (Immanuel) is able to choose good and refuse evil, there will be abundance in the land again. |
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| Siege of Jerusalem in 724 BCE. In order to stop Assyrian king Tiglath-pileser from conquering the area, Aram of Syria, the northern kingdom of Israel, Tyre Askelon and Edom formed a coalition. When Ahaz, new king of Judah, refused to join the coalition, they laid siege to Jerusalem, in hopes that they could depose king Ahaz. |
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| "Siloam Tunnel". 1700 foot construction whose purpose was to divert the city's main source of water from the northeastern slopes of Jerusalem to the Siloam Pool on the Southwest corner. The city's water supply was thus protected from attack or poisoning. Probably built in some haste, and contained a description of digging the tunnels which is one of very few monumental texts from the monarchic period. |
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| A strategic site that defended a major pass from the coastal road to the interior. The site of Josiah's attempt to block the Egyptian advance in 609 BCE. Because of teh number of battles fought there, i the book of Revelation, Megiddo (rendered as har megiddo "mountain of Megiddo" or Armageddon) is made the final escatological battle between the forces of good and evil (Rev 16.16) |
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| Several passages in Jeremiah characterized by 20th century scholars as confessions. Express deep unhappiness with the message he is delivering, his prayers for divine retribution agianst his enemies and his commitment to Yahweh's message, though relucantly. Seen by later scholars as either biography or fictional autobiography. Similar to individual laments found elsewhere. |
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| Symbolic actions through which prophets communicate their messages. A large number of these gestures are attributed to Jeremiah. Remaining unmarried, buying and smashing a jug, wearing an animal yoke etcetera. Meant to convey messages to the people. |
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| From the exile of Judeans to Babylon in 597 BCE, many Jews were no longer living in Judah, but had dispersed and were living outside of the promised land. Tensions between these two distinct geographies and those who lived in them occurred. |
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| Used in the bible, alphabetically to aid in memorization. Book of Lamentations has four alphabetic acrostics in its first four chapters. One is Psalm 119 which is the longest chapter in the Bible. |
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| Houses of prayer and community centers during the Diaspora that face Jerusalem. |
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| In it the principle enemy is Babylon (which replaced Assyria as the dominant regional power in the late seventh century BCE). |
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| Four passages from Isaiah isolated by German scholar Benhard Duhm as "songs of the servant of Yahweh". The identity of the servant is unclear, though Moses, David, Job and even Nebudchanezzar (wha?) have been suggested. |
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| Rebuilt temple (in 515 BCE), ushered in the second temple period in Jerusalem which lasted from the late sixth century to 70 BCE. Immediately after mention of this in the bible, there exists a hiatus in biblical sources until the mid fifth century BCE. |
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| Language which the bible switches to in parts of Ezra (from Hebrew). Use of Aramaic spread throughout Persian period. During 4th and 5th centuries it replaced Hebrew as the major spoken language of Palestine. |
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| See notes. Called Trito-Isaiah. Chapter 56-66. LAck of cohesive structure. Loose collection of themes, post exilic writings. |
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| Chapters 1-8. Deal with late sixth century BCE. Primary focus is on issues of leadership in the restored community in Judah, and the reconstruction of the Temple. |
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| From Greek "to uncover or reveal". Several common elements including: revelation by an angel, detailed and coded explication of past and present, description of the endtime along with a chronology, pronounced dualism, present pessimism but future optimism, suureal and fantastical imagery. |
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| Four chapters (Is 24-27) which describe the endtimes in vivid detail. Really really intense, but lacks a systematic chronology, appears to be a collection of independant shorter poems. Uses the imagery of Israel as a vineyard, and the gleaning that will occur when the Lord reaps his harvest. |
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| Scholars date this part of Zecariah as belonging to the 5th century BCE. Contains two parts, both with the heading "oracle", linked by theme of "day of the lord". |
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| Third part of the Hebrew bible, contains a variety of genres. Generally written or edited later than the law, the torah or the prophets. Includes two major anthologies, the book of psalms, the book of proverbs. |
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| A type of "thought rhyme" also found in Ugaritic and Mesopotamian poetry in which an idea is developed by use of repitition, synonyms or opposites. Occurs frequently in Psalms and Proverbs. (numerical, antithetic and climatic parallelism). |
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| Type of literature extant from the third millenium BCE to early CE from Egypt to southern Mesopotamia. Concerned with the realities of the human experience, from the mundane to the sublime, and with the realtionship between that experience and the divine. |
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| Short saying that pithily expresses insight into experience. Perhap the most widely attested genre of wisdom literature. Those found in the bible were often borrowed from other cultures and texts. |
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| Found in Proverbs 1-9, and implicitly elsewhere, wisdom is personified as a female figure. Speaks frequently in the first person and identifies herself, not just as the divine companion, but also as the source of order in society and success in life. |
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