Having to do with
Moses and his teachings. The leader of the people of Israel out of bondage in
Egypt.
------------------
2 Motif
An image or character
type that recurs throughout a literary work
----------------------
3 Mystery
In the New Testament,
a divine truth that is kept hidden or secret by God until the right moment for
it to be revealed.
------------------------------
4 Palestine
A name first used by
the fifth century BCE historian Herodotus for the area along the eastern coast
of the Mediterranean Sea.
-------------------------
5) Passover
Greek for “fiftieth,”
designating the Jewish Festival of Weeks, which came to be associated with the
giving of the Torah on Mount Sinai.
--------------------------------
6) Pentecost
The Jewish festival
that commemorates the Exodus of the Israelites from Egypt
---------------------------
7 Priest
The official set apart
to preside at the worship in the temple.
-------------------
8 Prophet
One who serves as an
instrument of communication between God and humans.
--------------------------------------
9 Purim
The festival that
commemorates the delivery of the Jews in Persia from destruction.
Origins described in
Book of Esther.
------------------------------
10 Rabbi
A Jewish religious
leader who studies the Torah and its associate commentaries and offers his/her
own teaching based on that study. A term of respect.
----------------------
11 Second temple
Refers to the
Jerusalem Temple from its rebuilding following the Babylonian Exile until it
was destroyed by the Romans in 70 C.E.
------------------------
12 Tanakh
An acronym created
from the Hebrew words for the three canonical sections of the Hebrew Bible:
Torah, Neviim, and Kethuvim. In other words, a Jewish name for the Old
Testament
----------------------------------------
13 Temple
The house or palace of
a god; a place of sacrificial worship.
-----------------------------------
14 Torah
Hebrew for
“instruction, teaching;” the first five books of the Tanakh.
---------------------------
15 Yahweh (YHWH)
The special Israelite
name for God, which was revealed to Moses.
Here is (from syllabus) the instructions on the Philemon paper. Read
carefully, then read below for extra help. Remember, no research is
required, but it would help:
Due: one week from last class session, midnight, via Turnitin.com
TASK
The
summary paper for Biblical Perspectives is to be a 5-7 page paper that
addresses the meaning of the New Testament book of Philemon. Using the
skills developed in the course, develop a paper that combines an
understanding of the historical, literary and contemporary worlds.
PURPOSE
The
paper is meant to demonstrate the student’s own analysis and ability
to work with a biblical text and as such need not to utilize other
resources as in a traditional research paper.
FORM
Thesis: The paper should include a clear thesis statement in the form of “the book of Philemon is about…”
Body:
The body of the paper should demonstrate a recognizable structure that
articulates why the thesis is viable. The body of the paper may take
the form of a verse by verse analysis, follow the categories of
historical/literary/contemporary worlds, or use any thematic analysis
that is most useful.
Conclusion:
The conclusion should restate the thesis and the support in summary
fashion. The conclusion is also a place for reflection on the
implications of Philemon for your life and work.
Symbol:
Throughout this course we have been using one guiding symbol for each
night, corresponding to the theme of the evening. Based on your study
of the book of Philemon, develop your own symbol that you feel
adequately conveys the message of the book and explain it in a
paragraph.
GRADING
Grading
is based upon how well the thesis is stated and supported, by the
clarity of the structure, by the depth of thought and by the quality of
mechanics (spelling, grammar).
----------------------------------
Don't forget your symbol...many do.
Here is some help on how to draw a diagram in WORD.
Here's a video on how to do it in Microsoft PAINT.
.
PHILEMON HELP? It
would help to start collecting notes for your final paper on Philemon
as soon as possible, as in a sense the whole class is preparing you to
apply your "Three Worlds" skills to it. I would start by reading it
over (click here
to read it a a few different translations) and listening to it a few
times (audio below) and then going through the questions on pages 26 and
28 of your student guide (even though we will walk through those pages in class on Week 5),
Take a look at the "HOW TO STUDY A TEXT VIA THREE WORLDS" tab on our website, and consider using it as the lens for studying and writing your paper
Come up with a working written definition of what the book seems to be
about. Then you might want to branch out and watch some of the videos
and commentaries linked below, remembering that they may not all get it
"right," and you will see some things that the "experts" don't. The
commentaries will be helpful in understanding "historical world"
background. Pay careful attention to the instructions on the syllabus.
You do not have to cite any sources, but if you do, be sure you
attribute them in your paper.
--
>>>N.T. Wright's sermon (video excerpt and complete audio here) will be helpful, as are his comments about the letter here, and his study questions on pages 55-57 here). Here below is his complete Tyndale commentary on Philemon:
Here's a "word cloud" representation of word frequency in Philemon. What do you notice?:
If, for your paper, you want to consider chiasm in Philemon, after searching out any such structures yourselves (which you are getting good at!) consider:
The first three pages below are from "The Bible Background Commentary"(very helpful) and the last page is the text and study notes from "The NIV Study Bible." They both cover some good historical and literary world background, which you may quote in your paper (not required), and which may help you decide the theme of the book. Click a page to enlarge and read. Once you have a page open, you can click to magnify it.
------------------- Kurt Willems, an FPU seminary student, has posted a helpful 5 part series on Philemon (text links below, audio here):
Perhaps we should approach Philemon by first analyzing its structure. You will observe that the first three verses include the names of five persons: Paul, Timothy, Philemon, Apphia, Archippus. You will further observe that the last three verses (vv. 23-25) conclude with the names of five persons: Epaphras, Mark, Aristarchus, Demas, Luke. Now observe also that the pattern of verses 1-3 is five names plus the phrase "the grace of the Lord Jesus Christ." This is precisely mirrored in verses 23-25: five names plus the phrase "the grace of the Lord Jesus Christ." The greeting or salutation of the epistle ends with the Lord Jesus Christ. The closing or conclusion of the epistle ends with the Lord Jesus Christ. A perfectly balanced inclusio structurally envelops the tender plea of the apostle on behalf of Onesimus. Paul, Timothy, Philemon, Apphia, Archippus—members of the church; Epaphras, Mark, Aristarchus, Demas, Luke—members of the church. Within the church, something new is occurring! LINK
Alternative views:
a)He might be a slave, but not a runaway. He simply was asking Paul for help in being an advocate. This view solves several problems with the traditional view, and this article is helpful on Paul's style of persuasion/theme of the letter. by Brian Dodd: click here
b)"This is not about a runaway slave at alll. Paul and Onesimus are literal brothers.":
There are several problems with the interpretation that Onesimus is a runaway fugitive slave. There are other examples of letters written in the period that Paul was writing that implore slaves to return to their masters and that implore masters to receive their slaves back graciously. Paul’s letter to Philemon does not follow the same pattern.
In addition, the epistle itself never says that Onesimus is a runaway or a thief, this is simply a presumption. Finally, the entire argument that Onesimus is a slave is based on verse 15 and 16 where Paul uses the greek word doulos to describe Onesimus. Certainly the word can be interpreted as slave, however, the word is used many other times in scripture and does not always mean that the one called doulos is a literal slave. Sometimes doulos refers to a son or a wife, not a slave. That one word is not a definitive identification of Onesimus.
What if Callahan’s interpretation is correct? Onesimus not just a Christian, he is actually a blood brother to Philemon. This interpretation means that the book of Philemon is about reconciliation in families rather than an admonition for the slave to remain obedient and the master to treat the slave fairly. LINK: Philemon...Slave Master?
..and then we encounter these verses which have caused many varied interpretations. Verses 15-16. Callahan translates them as, “For on this account he has left for the moment, so that you might have him back forever, no longer as though he were a slave, but, more than a slave, as a beloved brother very much so to me, but now much more so to you, both in the flesh and in the Lord.”[1]
First, there is a grammatical question about how to translate this phrase which many have rendered “no longer as a slave.” Callahan dissects the greek and he argues that the phrase is more accurately translated, “no longer as though he were a slave.” Even with Callahan’s translation, the question remains: Why did Paul choose to use the word slave if Onesimus wasn’t a slave?
The word used is doulos and according to Callahan’s research, it “was a term of both honor and opprobrium in the early Christian lexicon.”[2]
It was thought to be an honor to be called a doulos tou theou or a slave of God. In fact, Paul calls himself a slave of Christ in several of his letters including Romans, Philippians, and Titus, as do other authors of the epistles of James and 2 Peter.
It is also true that the term slave signified subjugation, powerlessness, and dishonor, one who does not have liberty or agency on one’s own.
Callahan argues that Paul is using the term doulos to capture both dimensions of the human condition and is perhaps even making a connection with the Christ hymn in Philippians 2 where he quotes an ancient hymn that exalts the Christ who humbles himself to be nothing, powerless, and empty of the divine dimension, like a slave to the human condition.
Callahan argues that Paul is simply calling Onesimus a slave in the same way that he describes himself as a slave. Onesimus is also a doulos tou theou, a slave of God.
If this is the case, then Paul uses language that indicates Onesimus and Philemon are related, in fact that they are brothers in the flesh. Reconciliation and love between brothers was a special concern for several ancient writers and philosophers. One Roman philosopher named Plutarch writes of the importance of repairing a breach between brothers, even if it comes through a mutual friend...
NOTE also: metaphorical terminology by Paul re: slavery in Galatians 4:7:
"So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir"... actually a verse quite similar to Philemon 16 (first clause the same, second clause family language)
"no longer as a slave, but better than a slave, as a dear brother."
OR MAYBE THE TWO ARE LITERAL BROTHERS AND ONESIMUS IS A SLAVE
Consider the following passage (Philemon 8-18) with these analogies in mind:
Paul (the advocate) : Jesus
Onesmus (the guilty slave) : us (sinners)
Philemon (the slave owner) : God the Father
Martin Luther: "Even as Christ did for us with God the Father, thus also St. Paul does for Onesimus with Philemon"
Accordingly, though I (Paul) am bold enough in Christ to command you (Philemon) to do what is required, yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. LINK: Philemon, an allegory?
Remember to use the Esther questions from syllabus as the backbone of your Esther paper..
Here are (from syllabus) the instructions on the Philemon paper. Read carefully, then read below for extra help. Remember, no research is required, but it would help:
Due: 3 days after last night of BIB 451. Submit to
instructor electronically through Turnitin.com
TASK
The signature
assignment (final paper) for Biblical Perspectives is a 5-7 page paper that
addresses the meaning of a biblical text. Using the skills gained in the
course, develop a paper that combines an understanding of the historical,
literary and contemporary worlds of the text.
The text for this
assignment is the Old Testament book of Esther. Your paper should address the meaning
of the book of Esther related to a biblical understanding of leadership
developed throughout your course reading, Bible passage reading and class
discussions.
PURPOSE
The paper is meant
to demonstrate the student’s own analysis and ability to work with a biblical
text and as such need not utilize other resources as in a traditional research
paper.
FORM
Thesis: The paper should include a clear
thesis statement in the form of “the book of Esther is about…”
Body: The body of the paper should
demonstrate a recognizable structure that articulates why the thesis is viable.
The body of the paper may take the form of a section by section analysis, follow the categories
of historical/literary/contemporary worlds, or use any thematic analysis that is most useful.
Conclusion: The conclusion should restate the thesis and
the support in summary fashion. The conclusion is also a place for reflection
on the implications of
Esther for leadership, occupation or personal life.
Symbol/Sign: Throughout this course we have been
using one guiding symbol for each night, corresponding to the theme of the
evening. Based on your study of the book
of Esther, develop your own symbol that you feel adequately conveys the message
of the book and explain it in a paragraph.
GRADING
Grading is based
upon how well the thesis is stated and supported, by the clarity of the
structure, by the depth of thought and by the quality of mechanics (spelling,
grammar).
All papers must be
submitted to turnitin.com --------------------------
Don't forget your symbol...many do.
Here is some help on how to draw a diagram in WORD.
Here's a video on how to do it in Microsoft PAINT.
Although we do not know who wrote the book of Esther, from internal
evidence it is possible to make some inferences about the author and
the date of composition. It is clear that the author was a Jew, both
from his emphasis on the origin of a Jewish festival and from the
Jewish nationalism that permeates the story. The author’s knowledge of
Persian customs, the setting of the story in the city of Susa and the
absence of any reference to conditions or circumstances in the land
of Judah suggest that he was a resident of a Persian city. The
earliest date for the book would be shortly after the events narrated,
i.e., c. 460 b.c. (before Ezra’s return to Jerusalem; see note on
8:12). Internal evidence also suggests that the festival of Purim had
been observed for some time prior to the actual writing of the book
(9:19) and that Xerxes had already died (see 10:2 and note). Several
scholars have dated the book later than 330 b.c.; the absence of Greek
words and the style of the author’s Hebrew dialect, however, suggest
that the book must have been written before the Persian empire fell to
Greece in 331.
Purpose, Themes and Literary Features
The author’s central purpose was to record the institution of the
annual festival of Purim and to keep alive for later generations the
memory of the great deliverance of the Jewish people during the reign
of Xerxes. The book accounts for both the initiation of that
observance and the obligation for its perpetual commemoration (see
3:7; 9:26–32; see also chart, pp. 234–235).
Throughout much of the story the author calls to mind the ongoing
conflict between Israel and the Amalekites (see notes on 2:5; 3:1–6;
9:5–10), a conflict that began during the exodus (Ex 17:8–16; Dt
25:17–19) and continued through Israel’s history (1Sa 15; 1Ch 4:43;
and, of course, Esther). As the first to attack Israel after their
deliverance from Egypt, the Amalekites were viewed—and the author of
Esther views them—as the epitome of all the powers of the world
arrayed against God’s people (see Nu 24:20; 1Sa 15:2–3; 28:18). Now that
Israel has been released from captivity, Haman’s edict is the final
major effort in the OT period to destroy them.
Closely associated with the conflict with the Amalekites is the rest
that is promised to the people of God (see Dt 25:19). With Haman’s
defeat the Jews enjoy rest from their enemies (9:16,22).
The author also draws upon the remnant motif that recurs throughout
the Bible (natural disasters, disease, warfare or other calamities
threaten God’s people; those who survive constitute a remnant). Events
in the Persian city of Susa threatened the continuity of God’s
purposes in redemptive history. The future existence of God’s chosen
people, and ultimately the appearance of the Redeemer-Messiah, were
jeopardized by Haman’s edict to destroy the Jews. The author of Esther
patterned much of his material on the events of the Joseph story (see
notes on 2:3–4,9,21–23; 3:4; 4:14; 6:1,8,14; 8:6), in which the
remnant motif is also central to the narrative (see Ge 45:7 and note).
Feasting is another prominent theme in Esther, as shown in the
outline below. Banquets provide the setting for important plot
developments. There are ten banquets: (1) 1:3–4, (2) 1:5–8, (3) 1:9,
(4) 2:18, (5) 3:15, (6) 5:5–6, (7) 7:1–10, (8) 8:17, (9) 9:17, (10)
9:18. The three pairs of banquets that mark the beginning, middle and
end of the story are particularly prominent: the two banquets given by
Xerxes, the two prepared by Esther and the double celebration of
Purim.
Recording duplications appears to be one of the favorite
compositional techniques of the writer. In addition to the three
groups of banquets that come in pairs there are two lists of the
king’s servants (1:10,14), two reports that Esther concealed her
identity (2:10,20), two gatherings of women (2:8,19), two fasts
(4:3,16), two consultations of Haman with his wife and friends (5:14;
6:13), two unscheduled appearances of Esther before the king (5:2;
8:3), two investitures for Mordecai (6:10–11; 8:15), two coverings of
Haman’s face (6:12; 7:8), two royal edicts (3:12–15; 8:1–14), two
references to the subsiding of the king’s anger (2:1; 7:10), two
references to the irrevocability of the Persian laws (1:19; 8:8), two
days for the Jews to take vengeance (9:5–12,13–15) and two letters
instituting the commemoration of Purim (9:20–28,29–32).
An outstanding feature of this book—one that has given rise to
considerable discussion—is the complete absence of any explicit
reference to God, worship, prayer, or sacrifice. This “secularity” has
produced many detractors who have judged the book to be of little
religious value. However, it appears that the author has deliberately
refrained from mentioning God or any religious activity as a literary
device to heighten the fact that it is God who controls and directs
all the seemingly insignificant coincidences (see, e.g., note on 6:1)
that make up the plot and issue in deliverance for the Jews. God’s
sovereign rule is assumed at every point (see note on 4:12–16), an
assumption made all the more effective by the total absence of
reference to him. It becomes clear to the careful reader that Israel’s
Great King exercises his providential and sovereign control over all
the vicissitudes of his beleagured covenant people.
Outline
The Feasts of Xerxes (1:1—2:18)
Vashti Deposed (ch. 1)
Esther Made Queen (2:1–18)
The Feasts of Esther (2:19—7:10)
Mordecai Uncovers a Plot (2:19–23)
Haman’s Plot (ch. 3)
Mordecai Persuades Esther to Help (ch. 4)
Esther’s Request to the King: Her First Banquet (5:1–8)
