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| a collection of books that are recognized as divinely inspired scripture by a given religious community |
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| Protestant term for deutero-canonical books, in this case designating books that are not viewed in the Protestant tradition as fully canonical |
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| books recognized as canonical by the Roman Catholic church, but not part of the Jewish Tanach or Protestant Old Testament |
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| “dynamic equivalence translation”: |
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| : a term for a translation that aims to produce a meaning-for-meaning translation of a biblical text, as necessary diverging from a word-for-word translation to produce a more exact and understandable equivalent meaning |
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| “formal correspondence translation”: |
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| approach that aims to produce a word-for-word translation of a biblical text |
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| an ancient set of translations of Old Testament books into Greek |
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| the authoritative version of the Hebrew text of the Tanachor Hebrew Bible produced by Jewish scribes in the medieval period and used as the base text in most translations |
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| Christian term for the scriptures originating in ancient Israel, each consisting of nearly identical books in a different order that culminates in Malachi’s prophecy of Elijah |
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| scriptures shared by Jews and Christians |
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| the first five books of the Bible, namely Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, otherwise known as the Torah |
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| the idea that Christianity and the Christian church have superseded and thus replaced Judaism and the people of Israel |
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| the Jewish term for the Hebrew scriptures, referring to the three main parts of those scriptures: the Torah, Neviiim, andKetuvim / another way of writing Tanach |
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| the collection and analysis of different manuscript readings |
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| the first five books of the Bible, namely Genesis, Exodus, Leviticus, Nembers, and Deuteronomy |
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| when applied to the Bible, study of the myriad ways in which biblical texts are reflected or used in popular culture. The focus on popular culture distinguishes the emphasis of cultural critical study of a biblical text from study of its history of interpretation |
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| applied to the Bible; a range of methods aimed at analyzing biblical depictions of women and biblical use of feminine imagery |
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| applied to the Bible, the analysis of the ways gender functions in biblical texts, both male and female, both human and non-human |
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| a family of historical methods that analyzes how and where the biblical texts were composed |
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| history of interpretation: |
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| study of how biblical texts have been interpreted, especially in faith communities |
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| the analysis of ways that biblical texts can be, have been, and should be read in the midst of systemic structures of power. As such it overlaps with other methods, but with a particular accent on analysis of ideology and power |
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| the attempt to reconstruct the written sources used by the authors of the present biblical texts |
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| the study of different types of texts, genres, in the Bible along with their typical social settings and purposes |
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| refers narrowly to the tribal groups settled in the northern highlands of Canaan or more broadly to Judah along with those northern groups |
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| the use of methods from modern study of literary texts to illuminate the poetic-narrative dynamics of biblical texts |
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| study that examines ways in which texts such as the Bible were formed |
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| the study of the complete variety of ways that texts are used over time, in both textual and media and in various faithcommunity and other contexts |
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| the attempt to identify the ways in which the author or redactors of the present biblical books created those through arrangement, transformation, and extension of earlier source materials. It is a form of transmission history |
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| a history of traditions that existed before and often alongside the written texts now in the Bible |
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| the name of the god of Israel, often translated as“LORD” in English translations |
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| the mother goddess of the Canaanite pantheon, consort of the chief god, El |
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| a storm god in the Canaanite pantheon |
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| the name of the head creator god of the Canaanite pantheon, husband of Asherah |
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| a term designating the kind of decentralized, horizontal social framework that tribal Israel had prior to the onset of the monarchy |
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| a character whose ability to survive through trickery and even lawbreaking is celebrated in religion, literature, or another part of culture |
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| along with the less common triplet, a basic unit in Hebrew poetry, where the first line is paralleled, contrasted, or otherwise seconded by the climactic second line |
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| a set of psalms in the Psalter that focus on the king and God’s special relationship to him |
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| a set of beliefs and images surrounding God’s appointing of the king as ruler and high priest |
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| a Hebrew word often translated as "righteousness," but perhaps better rendered as "social responsibility," fulfilling one's obligations to others in the society, particularly those most vulnerable |
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| the name of a holy mountain on which the fortress and temple of Jerusalem stood. It often comes to serve as a synonym for Jerusalem. |
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| a set of psalms in the biblical Psalter that focus on Zion/Jerusalem and emphasize themes of Zion theology |
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| a set of beliefs surrounding the idea that God lives in Jerusalem, holds Jerusalem to a high ethical standard, and will prevent Jerusalem from being destroyed by any enemy. (not Zionist theology) |
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| a set of early laws embedded in Exod 20:22-23:3 that (apart from some late additions) seem to predate later regulations asserting the requirement to worship Yahweh in just one place (Deut 12, 2 Kings 22-3). The parallels between the topics of these laws and large portions of the Code of Hammurabi are an indicator that some form of this collection may have been composed already in the early monarchal period, (10th or 9th century BCE) |
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| the one-letter designation of the hypothesized Yahwistic Source. The prominet use of the divine "Yahweh" in the Yahwistic source is only one indicator used to argue for the existence of the source, but it has led to frequent designation of the source as "J" (the German letter for the "y" sound at the outset of Yahweh). |
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| (priestly source)- a hypothesized source of the Pentateuch which most scholars agree contained texts such as Gen 1 creation story, genealogies (Gen 5), a strand of the flood narrative where no sacrifice happens, the covenant of circumcision with Abraham, the second call of Moses, the whole section about Sinai, and many texts in the Tetrateuch with similar language and themes. Though this layer contains much earlier traditions, most scholars agree that the broader Priestly Source was not composed until the Babylonian Exile, or early post-exilic period |
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| the stories of creation, flood, and other events concerning early humanity in general found in Gen 1-11. |
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| Mesopotamian creation story that connects at several points to the J source primeval history in Gen 1-11. The flood story in both accounts is strongly connected following an almost identical plot and including the flood hero Utnapishtim sending out a dove, swallow, and a raven. |
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| -an ancient Mesopotamian Code that is paralelled in the Covenant Code in Exod, only recently have scholars started making this connection |
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| an ancient Mesopotamian epic that is echoed in the book of Ecclesiastes in two ways. The first echo is the "imperative of joy" that is found in the words of a barmaid in the epic and the second echo is the detailed sequence of pleasures it endorses: food, wine and partying, good clothing, good hygiene (oil washing), and sexual partnership. Scholars believe the writer of Ecc drew on the tale of Gilgamesh rather than later Roman ideas. |
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| (Egyptian) Instruction of Amenemope- |
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| a larger number of the the thirty chapters of this document are reflected in the "30 sayings" in Proverbs section of "words of the wise." This is not to say the sayings are a translation, they simply parallel the content of the thirty chapters leading scholars to believe that the author of this section of Proverbs knew this Egyptian document |
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| a mesopotamian state based in what is now northern Iraq |
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| Book of the Twelve Prophets- |
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| a book in the Jewish Tanach that includes the 12 minor prophets (Hosea Through Malichi). |
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| - a war occuring around 735 BCE in which Syria and the northern kingdom of Israel laid siege to Jerusalem and thus attempted to force Judah, under King Ahaz, to join a coalition of local states resisting Assyrian rule (though Judah was not yet under Assyrian rule). Ahaz appealed for and received help from Assyria in repelling the Syrian-Israelite alliance, but became subject to Assyria in return for the aid. |
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| Assyrian king who begins to extend the Assyrian rule, King whom Ahaz appeals to for protection from the united forces trying to force Judah to join in the fight against Assyrian dominance (Syro-Ephraimite War) |
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| King of the Southern Kingdom of Judah who appeals to the Assyrian Emperor Tiglath-Pilesar III for protection and thus places Judah under the control of the Assyrian Empire that requires tribute (Syro-Ephraimite War). |
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| a divine appearance. This term also often refers to a text that describes a divine appearance |
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| Moses' successor, who led the Israelites in the conquest of Canaan |
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| is the first of the Biblical Judges. after the death of Joshua, the Israelites once again turned to sin and fell under the subjection of Chushan-rishathaim because of the transgressions against God. He oppressed them for eight years; when they "cried" unto God, this judge was raised up to be their deliverer. He is the only Judge mentioned connected with the Tribe of Judah. Under him, peace lasted for forty years. |
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| was a prophetess of the God of the Israelites, the fourth Judge of pre-monarchic Israel, counselor, warrior, and the wife of Lapidoth according to the Book of Judges chapters 4 and 5. The only female judge mentioned in the Bible, she led a successful counterattack against the forces of Jabin king of Canaan |
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| the son of Abinoam from Kedesh in Naphtali, was a military general in the Book of Judges in the Bible. He was the commander of the army of Deborah, the prophetess and heroine of the Hebrew Bible. He and Deborah are credited with defeating the Canaanite armies led by Sisera, who for twenty years had oppressed the Israelites. |
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| is a character mentioned in the Book of Judges in the Hebrew Bible, as the heroine who killed Sisera to deliver Israel from the troops of king Jabin. She was the wife of Heber the Kenite |
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| was commander of the Canaanite army of King Jabin of Hazormentioned in the Judges 4:2-3 of the Hebrew Bible. After being defeated by Barak, he was killed by Jael, who hammered a tent peg into his temple. |
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| is the third-to-last of the Judges of the ancient Israelites mentioned in the Hebrew Bible. was granted supernatural strength by God in order to combat his enemies and perform heroic feats such as wrestling a lion, slaying an entire army with only the jawbone of an ass, and destroying a pagan temple. had two vulnerabilities, however: his attraction to untrustworthy women and his hair, without which he was powerless. These vulnerabilities ultimately proved fatal for him. |
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| is the "woman in the valley of Sorek" whom Samson loved, and who was his downfall. Her figure, one of several dangerous temptresses in the Hebrew bible, has become emblematic: "Samson loved her, she betrayed him, and, what is worse, she did it for money". |
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| The Book of Judges describes Jephthah as leading the Israelites in battle against Ammon and, as the result of a rashvow, he sacrificed his daughter after defeating the Ammonites. An alternative interpretation of the story is that his daughter was subject to a chastity vow as a sacrifice. |
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| A Woman had left the Levite and returned to her father’s home, and that’s where he found her. On the way back, they stayed in the home of someone who offered them a room for the night. Some men who came to the house in which they were staying demanded homosexual sex with the Levite and the host offered his own daughter and the Levite’s concubine instead. They agreed and since only the concubine was given to them, they literally raped her to death. The Levite put her dead body on his donkey and took her home. Once there, he cut her body into 12 pieces and sent a piece to the leaders of each of the 12 tribes (not the coast) of Israel, demanding justice, since this had happened in a Jewish town |
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| The first year of a divided Israelite Kingdom |
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| Syria destroyed Northern Israel, Judah alone(722-586) |
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| The First Wave of Exiles to Babylon |
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| The Babylonian Siege of Jerusalem |
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| Cyrus allows return(Cyrus’ Decree) |
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| Scholars who assume that the Biblical story is more or less correct, unless archaeologists prove that it is not |
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| Scholars who assume that the Biblical story must be read as fiction, unless it can be confirmed archaeologically |
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| Scholars who interprets words in the Bible in an hermeneutical and literal approach. Adherence to the explicit sense of a given text or doctrine. |
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