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 team of the Judeo-Christian writings throughout the a number of prisms of secondary literature, and provides a synthesis of what appears to be like within the biblical info. the writer notes that references and allusions attached with the temple motif crisscross the full literary panorama of Scripture. an extra discovering is that the presence of the shrine idea is analogous to a sequence of rhetorical threads that sign up for the material of God’s observe 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 of temple motif making its means throughout 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
It is also possible this verse declared that others would regard Jacob as a noteworthy example of divine blessing. In this case, they would use his name and that of his descendants as they pronounced blessings on one another (cf. Gen 48:20; Ruth 4:11). The Creator was not like pagan deities, whom people of the day believed protected them only within specific regions. The Lord promised to be with Jacob and sustain him wherever he traveled. Moreover, God pledged to bring His sacerdotal vice-regent back to Canaan, the promised land.
Fourth, the Lord would make the patriarch a blessing to others. Fifth, God would bless anyone who blessed Abraham (v. 3). Sixth, the Lord would curse those who cursed Abraham. Seventh, all the families of the earth would blessed through (and because of) the patriarch (cf. Hamilton 1990:372– 373; Kaiser 2008:54–56; Kline 2006:308–309, 329–330; Okoye 2006:47–48; Ross 1988:263–264; von Rad 1962:134–135; Verhoef 1997:4:354–355). To sum up, the “patriarchs and their descendants” were to be “channels of blessing to others”, in addition to a “paradigm of faith to which others might aspire” (Carroll 2000:24).
As Noah and his family exited from the ark, a new era in history began. From here on out, the small band of people would repopulate areas devastated by the Flood. It was appropriate, therefore, that God and the remnant mark the occasion by reaffirming their relationship (cf. Cassuto 1984:100; Hunt 2003:606–607; Leupold 1981:1:321; Vos 2000:51). Noah’s encounter with God was a sacred occasion, one that was reminiscent of the exchange that occurred between the Lord and the first human couple in the antediluvian sanctuary (cf.