Tag: Old Testament

Mystery of God’s name

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 1 – Shadows of the Kingdom – Chapter 2 – The God who created

Mystery of God’s name

[Bible references: Exodus 2-3]

 Many English-speaking Christians would say that, of course we know God’s name – it’s “Jesus,” or if you want to pronounce it in Hebrew it would be “Yeshua.” That would be true for the name of the Son of God. But what about God? The mystery of the name of God in the Old Testament has to do with the original Hebrew.

When God introduced himself to Moses, His name using modern Hebrew letters[1] would look like the next to the last line in the picture above. In older Hebrew it would have looked like the lines above it – the original characters are the top line . The original Hebrew language had no written down vowels, so these letters all represent consonants. In modern reading practices we mostly read silently to ourselves, but for most of history, it was more common to read out loud, so having written words with no vowel marks would not be a problem, because everyone would always be hearing the vowel sounds.

The difficulty in this case, is that in Old Testament times when Israel was in exile in Babylon, it came to be considered that the name of God was too holy to be pronounced. So, whenever someone would read that name, they would substitute the word “LORD,” which in Hebrew would be “Adonai.” In less formal settings, the Hebrew word, “Hashem,” which means “the name” would be used.

 That means that over time, the actual pronunciation of the word became forgotten. By the time English translations were produced, the translators adopted the Hebrew practice of using the word “LORD,” however, to distinguish the special name, the practice was to use a special way of spelling, “LORD.” What you will see in the English Old Testament, is the word “LORD,” using a capital “L” followed by “ORD” in smaller capitals.

As the centuries went on, Hebrew in general started to become less used and there was a concern about the pronunciation of all the Hebrew words. So back between the 7th and 10th centuries AD, a group of Jews called the Masoretes, added vowel markings to the Hebrew letters, except for the name of God.

During “Enlightenment,” many Christians started to feel less constrained by the holiness of God. So back in the 1800s, when Germany was center of the academic world, and the Christian academics made an attempt to try to pronounce the long unpronounced יהוה. In Hebrew, the letters are written right-to-left and corresponded to the English letters YHVH. The next step was to figure out the vowels, so they used the vowels for the Hebrew word for God, Eloah. And then, because the German language didn’t handle words beginning in “Y,” the “Y” became “J” with the resulting pronunciation being “Jehovah.” So that became the standard pronunciation in English for more than a century.

In recent decades there has been accelerating research in archeology of the Ancient Near East and researchers started to question the standard pronunciation. Currently, most scholars are in agreement to use ‘Y’ instead of ‘J’ as the first consonant and now understand that in Old Hebrew the third consonant should have a “W” pronunciation instead of “V.” Then they determined that they should use the vowels from the word “Hashem” which led to the pronunciation of “Yahweh” for the Hebrew name of God.

A new level of understanding can be obtained if we take another type of look at the letters in the name, יהוה or  . Particularly, if we look at the older letters of the Hebrew language, we can see that the letters are pictorial, that is they represent objects or actions.  The first letter represents either a hand or an activity of doing something. The second and fourth letters represent windows or revealing something. The third character represents a nail or fastening something. That means that the name God revealed to Moses means, according to the letters, “Hand revealed, Nail revealed.”

[1] Shurpin, Yehuda. “What is the Authentic Ancient Hebrew Alphabet?” Chabad.org www.chabad.org/library/article_cdo/aid/3582435/jewish/What-Is-the-Authentic-Ancient-Hebrew-Alphabet.htm

Observe

Read Exodus 3. What difference would it make to the Israelites that their God has a name?

Interlude

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 1 – Shadows of the Kingdom – Chapter 1 – Prelude

Interlude

[Bible references: Psalm 19]

As I was working one warm summer night at a convenience store with the door open, it was not unexpected to see a moth fly in through the door. Normally, moths are attracted to light sources, but this time the moth was attracted to the white top of a garbage container. The moth was distracted by the light reflected off the garbage container. That describes a lot of human behavior; we get distracted by the pretty garbage.

Since the time of Adam and Eve we’ve had the temptation to place ourselves at the center of the universe, dismissing the idea that we did not create the natural beauty of the world around us but that we can possess and control it ourselves, that we are the masters of all we see. We are tempted to dismiss the reality that we are part of a universe we did not create with the idea that we can define the universe which we think revolves around us.

In the meantime, there is a story that began long ago when God brought into being creatures made in his image, a story about his plans for those creatures, plans for them to fill the earth and making the whole earth a place of love and goodness, but a place where that love and goodness would be disrupted by our rebellion. Fortunately, that disruption did not deter God from continuing his plans for his image-bearing creatures and that story is still in the making. That story is now our story.

What can get confused is that this story is contained in the Bible which is often presented as a disconnected story. The Old and New Testaments of the Bible can seem disconnected because of the cultural barriers between us and the testaments. Some people even think the God described in the Old Testament is different from the God in the New Testament.

That disconnect is exasperated by the long and messy history of the church. The church seems very divided on how to interpret those writings and how to live into them, leaving us with a confusion of various interpretations and practices that seem to contradict one another. How is one supposed to make sense of it all?

However, it is possible to obtain a clearer understanding of how both Testaments make one cohesive story, a story into which we can fit. When we see how the unified story than runs from Creation to Revelation, we can then see how we, as part of God’s church, are intended to participate in that story. God did not need to create us or the universe, He did it out of a desire to share his love and delight. God’s creation was more an act of play than of work and He desires that we actively play with him, if you will, to dance with him in His Kingdom.

The Kingdom Dance is not meant to be a solo effort, we are to dance with God and with his people. To that end, while this book can simply be read as a solo exercise, there are additional ways to engage with the material.

  • Biblical references are provided extensively through the book. They are there to support the text. If you read them, particularly the shorter passages, take the time to slow down and let God the Spirit speak to you. The Bible has been described as ancient Jewish Meditation Literature.[1] It is best read when you give yourself time to absorb it.
  • There are extensive footnotes throughout the book. Whenever possible, I have provided hyperlinks to online materials to make the additional materials easily available to you. If you spend time investigating the footnotes, you will notice that I am not drawing from only one Christian tradition, but from a variety of them, allowing the richness of the different traditions to form a more complete story. To form a more complete story I also, particularly in the beginning, will use materials from the “Second Book of God” that is, book of Creation.[2]

“God has, in fact, written two books, not just one. Of course, we are all familiar with the first book he wrote, namely Scripture. But he has written a second book called creation.”[3]

  • For those who are not practiced in studying the Bible, Appendix A gives a summary of techniques that could be used to help understand scripture. This may prove useful for understanding when you study the Biblical references given throughout this book.
  • Reading the material with a group can make the most impact. There are questions at the end of each chapter that ask you to reflect on the material and then read related biblical passages to think more deeply about various issues. These exercises and questions will help you engage with the material by first asking you to think about how each section applies to your life and secondly to share your thoughts with others in the group so that together you can more thoughtfully “Enter the Dance” with God, with all the others that have come before, with those that are coming now and with that will continue to come until Heaven and Earth are reunited.
  • Finally, the best participation will be not to just read and reflect, but to dance the Kingdom dance with God. Part 3 of this book will suggest ways to take part in his activity in bringing healing to the world he loves, broken now but to be finally and fully restored when He rejoins heaven and earth.

The Bible is a complex collection of literature, using many literary styles and techniques and it can be difficult to understand some parts, particularly when one part seems to contradict another. I have found a useful principal in studying the Bible which I call “Conflicts are Clues” which says that any apparent conflict or confusion in Scripture should be handled as clues to look further instead of thinking that the conflicts create contradictions which reduce the integrity of the Bible.

In our age, many regard science and theology to be in conflict. In years past, however, the issue was not about conflict but about which discipline rules over or undergirds all the other disciplines. These ideas were expressed in ways such as “theology is the queen of all sciences,” “math is the queen of all sciences,” “philosophy is the queen of all sciences,” “philosophy is the handmaid of all sciences.”

The biblical perspective is that God speaks to us both through two books, the book of Creation and the Bible. Theology’s main goal is to understand spiritual reality and science’s main goal is to understand physical reality, but both fields can inform the other about the nature of God.

This principle of “Conflicts are Clues” applies not just to the “First Book of God” (that is, Scripture) but also to the “Second Book of God” (that is, Creation) which is practiced by the testing and revisions of theories, but also between the Two Books. During the course of history, the study of the Two Books got separated and some of those in science rejected Scripture and some of those who were Christian rejected science, leaving conflicts unresolved as contradictions. But moving forward, this does not prevent us from considering apparent conflicts between the books as clues to be investigated further.

[1] Bible Project “Ancient Jewish Meditation Literature” Bible Project bibleproject.com/explore/video/bible-jewish-meditation-literature-h2r/

[2] Rusbult, Craig. “How should we interpret the Two Books of God, in Scripture & Nature” American Scientific Affiliation www.asa3.org/ASA/education/origins/two-books.htm

[3] Bacon, Francis. “The Two Books of Francis Bacon of the Proficience and Advancement of Learning, Divine and Human.” The First Book. Section.VI.Paragraph.16 1605

Observe

Read Psalm 19. This Psalm captures a response to what Francis Bacon called the two books of God:  the Book of Creation and the Book of Scripture. How do you respond to the “two books”?

The genealogies

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 1 – Shadows of the Kingdom – Chapter 1 – Prelude

The genealogies

[Bible references: Matthew 1; Luke 3]                              

There are not many passages in the New Testament that the average person tends to gloss over, but there are two places where that happens the most. Two of the Gospels have genealogies that look very different from one another, telling the story of Jesus from different perspectives. Neither genealogy is comprehensive, they are there to establish who Jesus is through particular relationships and to give different messages. It is typical for the average reader to skip over the genealogies when they read the Bible, but sometimes the stories attached to each name make a significant point, and sometimes the names themselves give a particular message. The genealogies are designed to give particular stories.

Matthew[1]

Matthew’s genealogy tells a three-part story that begins with Abraham, uses both Jews and Gentiles, includes women, and ends with Christ.

The list

  • Waiting for the Kingdom – Abraham, Isaac, Jacob, Judah and Tamar, Perez, Hezron, Ram, Amminadab, Nahshon, Salmon and Rahab, Boaz and Ruth, Obed, Jesse, David and Bathsheba
  • The Kingdom – Solomon, Rehoboam, Abijah, Asa, Jehoshaphat, Jehoram, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jeconiah
  • Waiting for the re-established kingdom – Jeconiah, Shealtiel, Zerubbabel, Abiud, Eliakim, Azor, Zadok, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus

Items of note:

  • Matthew’s genealogy, starting from Abraham, traces a line to Judah to establish royal bloodline. Matthew shows Christ as the Messiah, by tracing the legal line from Judah and then to Joseph. This genealogy established Jesus’ legal rights to the throne through Judah.
  • The genealogy includes women with interesting stories:
    • Tamar was raped by Judah.
    • Salmon had children by Rahab a Gentile who was a prostitute in Jericho.
    • Boaz’s wife was Ruth who was a Gentile.
    • David had an affair with Bathsheba, who was married to Uriah.
  • Includes all the kings of Judah. Jeconiah appears twice (was last king before exile, then was part of exile) Zerubbabel (governor of Jerusalem after the return).
Luke[2]

Luke’s genealogy tells a story that starts with Adam, the son of God and ends with Jesus, the Son of God. Luke establishes Jesus as the Son of Man and goes back through Mary’s line to Noah and then to Adam. Ancient Greek genealogies traced the father’s lineage not the mother’s—but what do you do with the unique virgin-born Jesus? Certainly, Joseph was not his father, so the only logical male name available was that of Jesus’ maternal grandfather, Heli, for he was the last man involved in the genealogical process which led to Jesus. So Heli was the father of Mary, who was the mother of Jesus.

The list

  • God, Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Arphaxad, Cainan, Shela, Eber, Peleg, Reu, Serug, Nahor, Terah
  • Abraham, Isaac, Jacob, Judah, Perez, Hezron, Aminadab, Nahshon, Salmon, Boaz, Obed, Jesse, David
  • Nathan, Mattatha, Menna, Melea, Eliakim, Jonam, Joseph , Judah, Simeon, Levi, Matthat, Jorim, Eliezer, Joshua, Er, Elmadam, Cosam, Addi, Melchi, Neri, Shealtiel
  • Zerubbabel, Rhesa, Joannan, Juda, Joseph, Semein, Mattathias, Maath, Naggai, Esli, Nahum, Amos, Mattathias, Joseph,  Jannai, Melchi, Levi, Matthat, Heli, Joseph, Jesus

Items of Note:

[Bible references: Genesis 5:25; 11:12-26; Jeremiah 22:30; Matthew 1; Luke 3]                             

  • Starts from Adam instead of Abraham, traces Mary’s line to establish Son of God, includes 4 generations born in captivity,
  • Methuselah (oldest recorded age), Shem (the Semitic race),
  • If we translate, instead of transliterating the first 10 generations from Adam to Noah we can read: Man (is), Appointed, Mortal, Sorrow (but), The Blessed God, Shall come down, Teaching, His death shall bring, The despairing, Comfort and rest
  • There is an interesting prophecy in Jeremiah, where it appears to refer to termination of David’s legal line to the throne from Jeconiah onwards. Jeremiah 22:30 implies a BLOOD LINE curse on Solomon’s line. This separation of the genealogies from David resolves the prophecy. With Mary being of David’s blood line through Nathan, the Messiah is from the House of David yet avoids the curse, whilst still claiming the legal claim through Solomon’s line, through Joseph his adopted and legal father
  • The values of the letters in David’s name (dalet=4, vav=6, dalet=4) add up to 14. Matthew’s genealogy is set up in groups of 14.
  • Jeconiah was the last operative King and the first waiting King, he ends the second group, and starts the third.
  • The name Zerah: Meaning: Rising, Dawn; Etymology From the verb זרח (zarah), to rise or break out.
  • The name Perez: Meaning: A Breach: Etymology: From the verb פרץ (paras), to break through.
Mark

[Bible references: Mark 9:35]                                        

Mark is portraying Christ as a servant and so does not use a genealogy.

John

[Bible references: John 1:1-2]                                         

John shows Jesus directly to be the Son of God.

[1] In Hebrew, the Hebrew word translated as genealogies, ‘toledoth’ always denotes father/son relationships, always works forward.

[2] In Hebrew, the word ‘yaghash,’ is used to establish legal rights or obligations; in contrast, it always works backwards tracing an individual’s legal right or duty back to its source.

Observe

Read John 21:15-25.  Which disciple do you identify more with and why, Peter or John.?

Clash of empires

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 1 – Shadows of the Kingdom – Chapter 1 – Prelude

Clash of empires

[Bible references:1, 2 and 3 Maccabees; Lamentations 3; Matthew 3:1-12]                                      

As the era of the Old Testament ends

  • the Assyrian Empire took the tribes of Northern Kingdom into exile where they were never to be heard from again in history,
  • the Babylonian Empire conquered the Assyrian empire and then took the best and brightest of the Southern Kingdom to Babylon,
  • the Persian empire overtook the Babylonian empire and allowed those Jews to not only return to their homeland but gave them the resources to begin the rebuilding of the city of Jerusalem and the temple.
  • the Greek Empire overtook much of the world, including the Persian Empire, then imposed its culture and language on all its territories. After the death of Alexander the Great, the Greek Empire split up.
  • Israel is first controlled by the Egyptian remnant of the Greek empire where some Jews were deported to Egypt where the Greek Septuagint version of scripture was written.
  • Then Israel came under control of the Syrian remnant of the Greek Empire whose general desecrated the temple, which invoked a successful rebellion led by the Hasmonean family and Israel become independent for a few years. The Maccabee books were written in this time.
  • the Roman Empire overtook the Greek Empire but kept Greek as the common language of the Empire, which in later years would become the language the church would use to write the New Testament texts as well as many of the texts that were written by the early church Fathers.

At the time the New Testament begins, the “king of Israel” installed by the Roman Empire was King Herod the Great. All the tumult of the times created an atmosphere where there was much speculation about the end of times and the coming of the Messiah. In fact, around the time of Jesus, there were many who claimed to be the Messiah.[1]

There are up to 400 prophecies concerning Jesus that were written in the Old Testament.[2] All the way back in the third chapter of Genesis, when Adam and Eve rejected God’s authority, God started to lay out His plan to have his image-bearing creatures restored to fellowship with Him. The New Testament introduces us to John the Baptist who could be said to be last of the Old Testament style prophets. He is the one who, as foretold by the Old Testament, was sent to prepare the way for Jesus’ ministry.

The New Testament Gospels, which are biographies of Jesus, emphasize the years of Jesus’ ministry leading up to his death and resurrection.

[1] Tabor, James. “Messiahs in the Time of Jesus” This page lists 12 Messiah-claimants between 47 BC to AD 66. Taborblog, jamestabor.com/messiahs-in-the-time-of-jesus/

[2] Appendix D – Prophecies about Jesus

Observe

Read Lamentations 3. In times of silence and grief, what is a cause for hope?