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 knowing Scripture. His research takes a clean examine the subject, assesses a consultant crew of the Judeo-Christian writings during the a number 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 hooked up with the temple motif crisscross the complete literary panorama of Scripture. an extra discovering is that the presence of the shrine thought is analogous to a chain of rhetorical threads that subscribe to the cloth 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 as a result 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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Additional info for Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture
The Creator made a promise to Noah, pronounced a blessing, gave instructions, and established a covenant (Gen. 8:19–22; cf. Bush 1986:3:691; Eichrodt 1961:37; Gage 2001:9; Lioy 2006:89–90; Mendenhall and Herion 1992:1:1188; Vos 2000:23). Implicit in the latter are such notions as “treaty”, “charter”, “contract”, and “compact” (cf. McCarthy 1982:76; Mendenhall 1962a:1:715–716; Merrill 1991a:26; Speiser 1964:52; Thompson 1979:1:790, 792; Weinfeld 2007:5:249). A covenant signified a “legal relationship” (von Rad 1962:130) between “two parties of unequal status” (129), in this case, God (the superior) and Noah (the subordinate).
Probably for the first time in Jacob’s life, he left Beersheba (v. 5) and set out on his 450-mile trip for Haran (v. 10; cf. Burge 2009:44). One of Jacob’s stops along the way was at a place near the town of Luz (vv. 11, 19). Jacob, being weary from his journey, decided to lay down to sleep. He took one of the nearby stones and placed it under his head before drifting off. His use of a stone to support his head may seem unusual, but in ancient times, stones and even pieces of metal were commonly used as headrests.
Even though an “architectural building” was not “constructed there”, this hallowed site and others like it built by the patriarchs functioned as “impermanent, miniature forms” of shrines (Beale 2005a:14). Moreover, as God did with Adam and Eve, so too God spoke to Noah “as the representative of creation” (Williamson 2003b:139) and the bearer of the divine image (cf. Birch 2005:56; Sailhamer 1990:2:91; Sarna 1966:56). The Creator made a promise to Noah, pronounced a blessing, gave instructions, and established a covenant (Gen.
Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture by Dan Lioy