God called time-out on a runaway and corrupt saul in 1 samuel 26 and used young david, heir to the throne, to bring him to bay. that time-out story foreshadowed a future stoppage in play, also called by jesus. another saul, from the same tribe of benjamin, was also brought to a dead standstill by king jesus, the resurrected son of david, occupant of david’s heavenly throne (see acts 9; 22; 26). both sauls, intent on m****r and destruction, heard the same exact and explosive question from a david: “why are you persecuting me?” the greek verbs are identical.
this second time-out is the intentional fulfillment of the first. but there are major differences. the second story shows us the power and authority of the crucified, but ascended davidic king, jesus, not only to call time-outs, but to sovereignly elect and transform human hearts by the power of his spoken word. while the original david, the shepherd boy, was helpless to change king saul’s heart, jesus the son of david can transform abusive men and women into servants of god’s redeeming love. #jesus#saul#david#kingdavid#acts#greeknewtestament#greek#koine#kingjesus#bible#christianfeminism#ladytheogian#persecute#oldtestament#lxx#canonicalbiblestudy
Humans are exiled, outside, looking for a way that will take them back home, back into the promised land. at either end of the pentateuch, the torah, we find exiled men, lost, dying, needing a way back home. they’re both exiled, on the outside looking in.
in gen 3, adam is exiled, cast out of the promised land. the result is his death (gen 5:5). at the other end of the pentateuch, in deut 34, moses, another man, is kept out of the promised land. the result is his death (deut 34:5). exile as bookends.
the narrative of scripture is captured in a question: who can successfully bring us back into the promised land and who can overcome death? answer: someone like adam and moses; the last adam is jesus depicted in mark’s gospel, and the new moses is jesus portrayed in matthew’s gospel.
follow him by faith and you’ll find yourself inside paradise, alive in the resurrection. #biblestudy#canonicalbiblestudy#ladytheologian#jesus#castout#genesis#outcast#home#promisedland#exile#paradise#salvation#matthew#mark#oldtestament
After her arrest for voting in the 1872 presidential election, susan anthony gave a speech. part of her speech is as follows: ‘it was we, the people; not we, the white male citizens; nor yet we, the male citizens; but we, the whole people, who formed the union. and we formed it, not to give the blessings of liberty, but to secure them; not to the half of ourselves and the half of our posterity, but to the whole people - women as well as men. and it is a downright mockery to talk to women of their enjoyment of the blessings of liberty while they are denied the use of the only means of securing them provided by this democratic-republican government - the ballot.’ her logic is airtight. her argument was sound. yet, despite the truth, women were denied the right to vote until 19 years after her death. but susan made a difference. traditions, however unjust, cruel, & a violation of god’s law, die hard. such is the stubborn pride & arrogance of human beings. #womenssuffrage#canonicalbiblestudy#inductivebiblestudy#ladytheologian#women#christianfeminism#vote#presidential#election#constitution#justice#usconstitution#pride#arrogance
Esther, coming after lamentations in jesus’ bible, is the healing answer to the shameful r**e of lamentations.
the young women of defeated jerusalem are r***d in lamentations, while in susa (persia), exiled esther is loved above all women and then crowned as queen. “women are r***d in zion, virgins in the cities of judah.”
“the king loved esther more than all the other women. she won more favor and approval from him than did any of the other virgins.” esther 2:17
esther’s exaltation included a crown on her head, while the poet of the previous book laments the loss of a crown: “the crown has fallen from our head. woe to us, for we have sinned.” lam. 5:15
“he placed the royal crown on her head and made her queen in place of vashti.” esther. 2:17
the exaltation of the orphaned esther is a harbinger of healing of shame for abused & orphaned israel. due to the intervention of mordechai, a messianic figure foreshadowing jesus, esther, exalted and loved, is god’s symbol of hope and future healing for the abused, even raped, and the shame which follows. #inductivebiblestudy#christianfeminism#ladytheologian#oldtestament#esther#lamentations#hope#healing#abuse#queen#healingofshame#shame#jesus#canonicalbiblestudy
Ruth, is portrayed as the valiant woman of proverbs 31:10ff. the valiant woman and ruth are described by the same phrase: “eshet hayil,” “valiant woman.” the husband of the valiant woman is said to sit in the gates (prov 31:23) with the elders. boaz, eventual husband to ruth, sits in the gate with the elders of the city (ruth 4.2,11). the valiant woman’s husband praises her (prov 31:28). boaz, ruth’s eventual husband, himself also praises ruth (ruth 2.11, 3.10-11). the valiant woman brings food from afar (prov 31:14). ruth brings food to naomi her mother-in-law twice (ruth 2.18-19, 3.15,17) from the fields outside of bethlehem.
the valiant woman in prov considers a field and acquires it (prov 31:6). ruth goes out into the field looking for the welfare of naomi her mother-in-law, (ruth 2:2-3). ruth ends up marrying boaz, the owner of the field, and so becomes, in fact, owner of that field.
ruth is the canonical illustration of the valiant woman of proverbs 31:10ff. #inductivebiblestudy#ladytheologian#christianfeminism#bible#ruth#proverbs31#proverbs31lady#hebrewbible#valiantwomen#valiantwoman#boaz#gate#field#canonicalbiblestudy .
Resurrection from the dead is often assumed to only be a new testament teaching, missing from the old testament. but resurrection is taught explicitly as well as expressed repeatedly through various permutations and combinations of intertextuality and typology.
the hebrew term “ark” (תֵּ֣בַת) is repeated 26 times across genesis 6-9 to describe the vessel in which noah and his family safely passed through the watery death and came out alive on ararat mountain.
thereafter in the hebrew bible, the same term תֵּ֣בַת appears only twice in exodus 2:3,5, as the vessel in which the infant moses is also saved through waters. moses is thus saved through a watery death and come out alive, eventually to arrive at mount horeb.
both men, noah and moses, after resurrection, represent new beginnings. noah is portrayed as the new adam, head of the human race. moses is portrayed as the leader of a new beginning for the nation of israel, which also will pass through a watery ordeal and end up at a mountain.
this is just one of countless stories in israel’s scripture that foreshadows the resurrection of jesus, leader of a new beginning.#ladytheologian#koinegreek#inductivebiblestudy#resurrection#jesus#genesis#noah#moses#ark#salvation#hebrewoldtestament#canonicalbiblestudy#exodus#baptism
Women, by god’s design, are not men’s competitors or antagonists, but were made to be teammates, beneficial to men in their shared partnership as a temple of god.
words must be interpreted within their context. one example is genesis 2:18: “it was not good for the man to be alone.”
the word “good” is used to evaluate each of the first six days (gen 1:4,10,12,18,21,25,31.) with one exception. day 2 (gen 1:6-8) is left out. nothing done on day 2 is evaluated as “good.” moses deliberately left out the word “good” after describing what god did on day two. that omission is the contextual key to interpreting what “good” means.
in contrast with what god did on each of the other days, the work done on day 2—placing a firmament between upper waters--was not of direct benefit for human beings. thus, the word “good” (tov) is not applied to it.
by context we can see that “good” means, “of benefit, of advantage” for people.”
this definition makes sense when we also understand from genesis 1 that the male is half-the-image of god and from genesis 2 that the man is an unfinished temple. thus, god set out to finish the temple and complete his image by building a woman.
when the work is finished (1:31), especially of the work of building a woman, it is described as “exceptionably good,” exceptionally beneficial to the man. the natural response to the provision of such benefit, such a grace gift, is gratitude and joy. adam got the point (gen 2:23). #christianfeminism#ladytheologian#inductivebiblestudy#genesis#canonicalbiblestudy#cruzdejesus#hebrew#hebrewoldtestament#women#christianwomen#womenareequal#temple#worship
Get it right. part 1.
“it is not good for the man to be alone. i will make a helper who corresponds to him.” genesis 2:18.
it’s normal to assume we understand what bible words mean (such as “good”) when we see them printed in our english versions. but such assumptions can frequently result in misinterpretation in genesis 1-3.
a few examples: we assume “in the beginning” in gen 1:1 means a particular starting point in time. but it does not. the hebrew language uses two different distinct words for a starting point in time. but neither are used in genesis 1:1. in fact, due to the power of tradition, bible translators have opted to ignore the most frequently used and most obvious meaning of the very first word in scripture.
we assume “let there be light” in gen1:3 means that light was created at that moment. but, of course, that is impossible in view of what is written in gen 1:1 and paul’s interpretation of this same verse.
we assume “earth” in genesis 1:2 (“now the earth”) means the whole planet. but that assumption is highly improbable. we assume that “without form and void” in 1:2 means a chaotic, amorphous mass. not so.
in each case, our traditional (but unexamined) assumptions of what these genesis words mean are incorrect.
how, then, can we avoid misinterpreting the biblical text due to our unexamined assumptions? how can we correctly understand what god meant when he said: “it is not good for the man to be alone.” how can we get it right?
next up: get is right, part 2 #inductivebiblestudy#ladytheologian#christianfeminism#hebrew#hebrewbible#woman#man#creation#alone#good#genesis #בּראשּׁית #inthebeginning#marriage#canonicalbiblestudy
David is the new joshua. joshua & caleb returned from the land of giants (canaan) w/ faith that they could be slain. the nation refused to believe. saul & the nation trembled in fear before goliath the giant, lacking faith. little david, as joshua, is full of faith & w/out fear & slays the giant, thus continuing the work of joshua & caleb. david is the new joshua, continuing the hope of a future conquering king. that future conquering king is introduced in matthew’s gospel as the son of david. he conquers the tempter in the wilderness and sin & guilt at the cross. a hail king jesus! he’s the one to take us back to eden mountain #jesus#david#israel#saul#joshua#caleb#goliath#giants#inductivebiblestudy#biblestudy#ladytheologian#kingjesus#sonofdavid#bookofjoshua#hebrew#canonicalbiblestudy