By Dan Lioy
In Axis of Glory, Dan Lioy conducts a biblical and theological research of the temple motif as a conceptual and linguistic framework for realizing Scripture. His research takes a clean examine the subject, assesses a consultant crew of the Judeo-Christian writings throughout the a variety of prisms of secondary literature, and provides a synthesis of what seems to be within the biblical information. the writer notes that references and allusions attached with the temple motif crisscross the complete literary panorama of Scripture. an extra discovering is that the presence of the shrine notion is similar to a sequence of rhetorical threads that sign up for the material of God’s be aware and weaves jointly its doubtless eclectic and esoteric narratives right into a richly textured, multicolored tapestry. the writer concludes that the Bible’s theocentric and Christocentric emphases are heightened of their depth and sharpened of their concentration a result of temple motif making its method during the pages of the sacred textual content, starting with the outlet bankruptcy of Genesis and finishing with the ultimate bankruptcy of Revelation.
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Extra resources for Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture
1:28). It would be incorrect to regard chapter 9 as “simply a replay” of chapter 1 (Hamilton 1990:313). After all, God is not dealing with “primeval disorder (chaos), but with the disorder created by the misuse, or abuse of human freedom” (Anderson 1999:94). The preceding observations notwithstanding, there are a number of ways in which the Flood account corresponds to the Creation account (cf. Clines 1994:302–304; Dillard and Longman 1994:52–53). For instance, in the Flood, water came from the sky as well as from the earth (7:11).
4). This is about how long it would have taken him to go from Beersheba to the vicinity of what is now Jerusalem. According to 2 Chronicles 3:1, Solomon built the temple on Mount Moriah (cf. Dalman 2002:55; Bredin 2003:45, 49; Speiser 1964:163; Wiener, Caldecott, and Armerding 1979:1:102). Thus, the spot (approximately, at least) where Abraham nearly sacrificed his son became the sacred place where for centuries his descendants would offer animals (cf. Burrows 1962:2:846; Dalman 2009:61; Eliav 2005:7; Fretheim 1994:1:496; Hawk 2003:36; McCurley 1983:175).
28:20-22; Fretheim 1994:1:585; Pagolu 1998:168-170; Ross 1988:581; Sarna 1966:193-194). Then, toward the end of the patriarch’s life, when his entire clan had relocated to Egypt, he repeated the covenantal promises to Joseph, whom Pharaoh had appointed as his vice-regent over the entire nation (cf. 48:3–4). Sailhamer (1990:2:242) observes that aspects of Joseph’s life as the grand vizier of Egypt are reminiscent of the “portrait of Adam in … the Creation account”. For instance, the latter discloses that Adam relied on God for his understanding of “good and evil” (cf.
Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture by Dan Lioy