FR. OSUJI’S (A.0.

c) QUESTIONS AND ANSWERS

1. Though the Pentateuch is a unified work, there are nevertheless many

literary types or genres mention them and comment on any of them?

They are as follows: law, narrative, poetry, songs, lists and genealogies.

(For the explanation of any of them consult the answer to number two and three)

2. Comment on law as one of the genres of the Pentateuch?

The law: This is one of the most- important genres of the Pentateuch but mostly
the one misunderstood because many readers approach the law with notions of
the purpose, function, and nature of law that only reflects a contemporary world
view rather than the ancient worldview held by the original author and audience
of the Pentateuch. In order to interpret properly one must begin with an
understanding of the text as intended by the original author. As regards the legal
texts of the Pentateuch it entails understanding how the original author and
audience understood the idea of the law.

3. Comment on narrative as one of the genres of the Pentateuch?

Narrative: This is the second major genre found in the Pentateuch in its nature, it
deals with a selective record of a series of events that uses shared conventions to
convey the author's communicative intention in an engaging manner. As regards
biblical narratives this communicative intention is usually theological and the
author understands the events described as having actually taken place.

Narratives as selective record of events indicate that not everything that

happened is recorded in the biblical narratives, the choice by the authors are
based on those things that would help communicate what they wanted the reader
to understand. This is seen especially in the books of kings example I Kings 14:29.

Narratives have the purpose which is theological like in Genesis 39, the emphasis
is not on Joseph but on God's faithfulness in being with Joseph. Narratives are
written in an engaging manner by employing the necessary literary skills in
order .to communicate to reinforce, challenge and shape world views of the
reader. This was a powerful tool seen in the literary artistry of the Pentateuchal
narratives of which the author employs to convey his intentions to the original
audience.

4. Comment on the Nature of the Torah?

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The nature of Torah: Torah which means law ln Hebrew goes beyond the English
understanding of the word which is actions of legislatures, that calls to mind terms
like crime, punishment, courtrooms and litigation. But rather it means instruction
or teaching. Theologically it is concerned with instruction in the things necessary
for the people of God to Know in order to live a righteous life. It is used to refer to
the Pentateuch as a whole including the narrative sections. The entire Old
Testament is sometimes referred to as TANAK, Torah instruction and law, Nebi’im
prophets and Kethubim writings. The ancient Israelites sees the Pentateuch
including the narrative as instruction or teaching on how to live a life pleasing to
God.

Readers of the Old Testament often erroneously believe that the laws of the
Pentateuch were meant to be understood in a legalistic sense and that strict
adherence to the letter of the law was a way in which the ancient Israel earned
salvation. But this was contradicted the text of 119:111-12 even in Deut. 4:45 that
sees the law as a delightful gift from God. Even in the deliverance of the Israelites
from slavery in Egypt, the decision to save them as recorded in Exodus 3:6-10 was
not based on their adherence to the law, since the law had not yet been given
instead; he chose to save them because of who they were namely, the people of
Israel, descendants of Abraham, Isaac and Jacob.

Even when it was given later at Sinai it was seen as a means of not establishing a
relationship with God since the Israelites were already in relationship with
Yahweh, but a means of living out relationship with a holy God who would be in
the midst of his people.

This presents the background of the delight for the law by the psalmist rather
than being a burden of legalistic requirements to gain a relationship with God. The
Torah was a gracious gift from God, who out of love for his people, sought to tell
them what they needed to know in order to live their lives as the people of
Yahweh. One vital function of the Torah was to ensure that the unique identity of
the Israelites as the people of Yahweh that is people that will bring about the
blessings of the nations was maintained.

5. The way the law was understood by its original audience is not exactly
the same situation as that of the original audience being addressed by
Moses (the Law after Moses as contained in page 30 of the book)?

Readers of the Pentateuch since the time of Moses are not exactly the same
situation as that of the original audience being addressed by Moses. As a result,
later readers have to determine how to interpret and apply the legal material in

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their situation. For later generations of Israelites, lining as the people of God
under his reign in the land he promised them, this was not a terribly difficult task.

Though living at a later time period, their situation was in many ways, similar to
that of the original audience, so as the Torah could be applied in much the same
way as done by the original audience. After all, they too were living in the land
promised to Abraham, in the midst of the nations, and their very existence as the
treasured possession and kingdom of priest of Yahweh, coupled with Torah ways
obedience, was to swerve as a witness to the nations around them.

With Jesus Christ the law was redefined from an ethnic component to a general
perspective comprising of all who identified themselves with the Messiah and
trusted in his righteousness would live out a life of devotion to God evidenced by
righteousness living and concern for their neighbours. Various passages of the
bible showcased. Jesus attitude towards which most times appears ambiguous
(Numbers 15:38-4) Matthew (9:20) Exodus 23:14-17, Deut 16:16, Matthew 5: 17-
20- although at other points his approach was less protective Mk 7:14-23.

This attitude (ambiguous) has drawn various interpretations among Christians as

regards how to approach the legal material of the Old Testament.

6. Comment on the patristic interpretation of law?

Patristic era wrestled with the relationship between the Christian and the legal
material of the Old Testament. Following Marcion’s attacks on Judaism and Old
Testament, some scholars chiefly represented by some fathers of the Church
arose.

For Tertullian, God gave the law to his people for early instructions but later
abolished by God when Christ fulfilled his redemptive purposes. Still, God confirms
certain moral aspects of the law for human society. There were; The Alexandrian
school and Antiochene school.

Clement and Origen were notable figures in the former. Clement maintained that
the law was given by God for training and for preparatory instruction. Origen
separated the law into two parts; the ceremonial and the moral. The first was
fulfilled in Christ, while the second was retained and even amplified by Christ. The
Antiochene School emphasized the spiritual sense of the scripture and sought to
emphasize the continuity between both testaments.

John Chrysostom is notable here and saw the law as means of grace for the Old
Testament believer but a means of grace that was superseded when Christ came.

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N/B: The allegorical approach was Alexandrian and adopted for apologetical and
theological purposes.

7. Comment on the medieval interpretation of law

Here, Thomas Aquinas emerged as one of the most important. He envisioned a

tripartite division of the law; Moral, Ceremonial and Judicial Laws. The moral is
binding on the Christian, as they were an addition to the natural law that governs
all human beings. The Ceremonial was fulfilled in Christ and his ministry and
lastly, the judicial consists of laws that regulate justice among human beings. For
Aquinas, there was no need observing the ceremonial laws because it was fulfilled
in Christ. Observing it will be a mortal sin since they assume that Christ has not
yet been born.

8. Comment on the reformation and the interpretation of the law

Here we have; the Lutheran Approach, the reformed approach and a subset of
reformed thinking (theonomist or Christian reconstructionist). For Luther, God is
revealed in Scripture through law and gospel. He saw law and gospel as
functioning together. He saw two for it. The first was the civil one, in which the law
served to restrain sin among the people of Israel. The second was to convict the
sinner of the need for repentance and to lead to embrace the gospel.

The reformed gave tripartite division; civil, ceremonial and moral laws. Civil
govern the nation of Israel, ceremonial regulated worship and moral derive from
the character of God.

The moral then was seen as its primary function. The theonomist agrees that
ceremonial laws were fulfilled in Christ but argue that civil and moral laws were
obligatory for all people in all times.

9. What is dispensationalism as an approach to the interpretation of law?

This approach arose in the 19"" century through the work of John Nelson Darby,
who came to see God's interaction with human beings as being different at
various times or dispensations. This view held that the Old Testament law is
generally useful as an example to believers in the new dispensation, for comfort
and hope, as a prophetic view of Christ, and to understand the character of God.
But not to be seen as a means by which the believer is to live his or her life and is
not considered to be directly applicable to the Christian.

10. What is a pragmatic approach to the interpretation of the law

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It seeks to understand how the law functioned for the ancient Israel in its mission
as witness to the rest of humanity concerning human's proper relationship with
God. Israel was to be a paradigm for how people were to live. This approach helps
us to recover the whole of Pentateuch as torah in the broadest sense. The most
important thing or question is; “How is the law applicable to the Christian?”

11. Narrative is the most common literary genre in the Bible. Comment
on the nature of narrative as it pertains to the Pentateuch?

Narrative is the second major genre found in the Pentateuch. A narrative is a

selective record of events that uses shared conventions to convey the author's
communicative intention in an engaging manner. In the case of the biblical
narratives, this communicative intention is usually a theological one, and the
author understands the events described as having actually taken place. While
discussing the nature of the Pentateuch, we also note that Narratives are a
Selective Record of Events in the sense that not everything that happened is
recorded in the biblical narratives. The author only chose those things that will
help to communicate what they wanted the reader to understand. Writing in
details what happened in an event may make that story or narrative
uninteresting. Narrative accounts of an event are necessarily selective. So some
facts, events and dialogues are usually left out in the biblical narratives because
the author didn't consider them necessary and they won't help in communicating
to the audience e.g. the book of Kings. Also Narratives Have a Purpose which
implies that the purpose of the author, then, governs the choice of what is
included in the selective record of the event(s). The author chooses what should
be seen and what not to be seen to help him accomplish his communicative
purposes E.g. Gen 39 between Potiphar’s wife and Joseph. Understanding the
author's purpose or intention and not the moral implication in writing a narrative
helps us avoid a common error in the interpretation of narratives. Implicitly,
Narratives are written in an Engaging Manner meaning that narrative
engages the reader. It seeks to communicate. Biblical narratives was not a
diversion from the challenges of life but was among the means by which the
identity of the people of God was fostered and maintained.

12. Mention the features of Narrative and comment on one of them?

Narrative has four features namely: Scene, Plot, Dialogue, Point of View. Scene:
Scenes help the reader to know where the action took place, who is involved and
what actually occurs. Through these things one can deduce the intention of the
author and the message the author is passing across, e.g. in Moses flight to

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Midian in Exo. 2:11-22, we see two scenes and identifying the elements of the
scene helps us understand the author's purposes.

13. Comment on Scene: Scenes help the reader to know where the action took
place, who is involved and what actually occurs. Through these things one can
deduce the intention of the author and the message the author is passing across,
e.g. in Moses flight to Midian in Exodus 2:11-22, we see two scenes and
identifying the elements of the scene helps us understand the author's purposes.

Plot: Through plot one can deduce that every narrative has a beginning, middle
and an end. Climax of any narrative is important because it results from the
building up of tension. Identifying this climax is helpful in understanding the
author's purposes. The limax of the narrative is the point at which the reader has
questions about what will happen but no answer. Asking what the implied reader
would have been asking or thinking is the key to analyze tension. The implied
reader is a literary construct that describes the reader presupposed by the
narrative.

14. Dialogue: Dialogue is frequently used to introduce or highlight the main

point(s) of the message and is selective in what they record. Some authors choose
to record speech using indirect speech or direct speech. In indirect speech the
author conveys the content of the speech but does not use the actual words
spoken, e.g. in Gen. 26--the encounter between Isaac and Abimelech, the author
of Genesis does not record the content of the speech made, rather he simply
notes that the oaths were taken. Direct speech or dialogue is a situation where
the author or writer records the actual words spoken. Dialogue is when the author
conveys something directly. Direct speech conveys a number of things and
important aspects of the author's intended meaning. ln examining dialogue, it is
helpful to look at where speech is introduced into the narrative which will assist to
know the character of the speaker or thematic elements important to the
interpretation of the story.

15. Comment on Point of View as a feature of Narrative: This is the final

feature of narrative. Point of view refers to the perspective of the implied author,
a literary construct that refers to the presentation of the empirical ("real life")
author within the text. The implied author communicates point of view through
the narration of the story and his perspective is represented in the story in the
“voice of the narrator”. Here the narrator knows virtually everything, including
those things that are beyond normal human observation. The implied author's
point of view is expressed through unsavory characters, so our decision can't be
based on whether or not a speaker reflected the point of view f the implied reader

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imply on the status of the speaker (hero or villain) but we must carefully analyze
the speaker's message in light of what we know about the implied author.

16. Sovereignty and Supremacy of Yahweh reflected in Genesis

(a). The author of Genesis emphasizes on the Supremacy and Sovereignty of

Yahweh, the God of Israel by not only insisting that the universe was created by
one God_but also describes the creation of even those things understood as divine
and worshipped as gods in ancient Near Eastern world. In this way, God is
elevated to a status far above that of any other ancient Near Eastern god or
goddess.

16(b). The sovereignty and supremacy of Yahweh is seen both in the biblical flood
narrative as the God that executes Judgment and knows all human inclinations
unlike the gods of the nations as well as the God that is neither terrified nor
surprised by the flood as the gods in the Epic of Gilgamesh.

17. Sovereignty and Supremacy of Yahweh reflected in Exodus? In the

book of Exodus, Yahweh is portrayed as superior to the Egyptian gods, who
cannot control events or protect themselves or their devotees from the
experience of the plagues (Exod. 7; 8; 12). Also, the crossing of the Sea of Reeds,
the wilderness experience and even account of the giving of the Decalogue
develop the theme of Yahweh's sovereignty and supremacy.

18. Sovereignty and Supremacy of Yahweh reflected in Leviticus?

Yahweh’s supremacy is further developed in the book of Leviticus through the
continuation of the instructions surrounding his worship; the sacrificial system for
dealing with human failures; presentation of the law and the status of the
Israelites as a chosen race and unique people.

19. Sovereignty and Supremacy of Yahweh reflected in Numbers? The

book of Numbers highlights Yahweh’s supremacy by describing Yahweh's
provision of water and food for the people in the wilderness, Yahweh’s response to
the rebellion of the people at Kadesh, Barnea, Balaam and Balack episode and the
scenario of the talking donkey.

20. Sovereignty and Supremacy of Yahweh reflected in Deuteronomy?

The book of Deuteronomy on the other hand presenting the defeat of Sihon and
Og, illustrates that Israel’s success comes from Yahweh. Also the prohibition of
making an image of Yahweh points to Yahweh's supremacy (Deut. 4:16-17).
Deuteronomy 4:39 explicitly posits Yahweh as the one true God.

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21. One of the major themes of the Pentateuch is the seriousness of sin.
How is this reflected in Genesis?

The theme about “the seriousness of sin” first emerged in the book of Genesis
following the description of the peaceful life in the garden, the temptation of the
human beings and their subsequent rebellion against Yahweh. According to
Genesis 1-2, human beings were created in the image of God and, as such, were
given the remarkable privilege of representing Yahweh on earth, as stewards of
his good creation. Despite this privilege, human beings sought to become like
God. In striving to attain greater likeness to God, they experienced a disruption in
their relationship with him. More catastrophic is the implication that the humans
would be removed from the garden and consequently from the presence of God.

After the fall, there is division and an attempt to assign blame. This sin of human
beings is then carried on by subsequent generations and the nature of sin appears
to become wWorse over time.

The seriousness of sin is most apparent in the flood narrative where Genesis
depicted the flood as a consequence of human sin. The flood narrative points to
the fact that human sin matters to God. The fact that all life, except for that of the
remnants preserved in the ark, is destroyed demonstrates how seriously God
takes sin.

Throughout the patriarchal history in Genesis (chap.12-50), the ravages of sin

may be seen. The patriarchs sin frequently, even as they are chosen by Yahweh to
be instrument of blessing to the nations. Like other human beings, the patriarchs
are full of pride, envy, lust, and anger, and at points they substitute their
judgment for God's. The account of the destruction of Sodom and Gomorrah
further illustrates the seriousness of sin, as the cities are destroyed because of the
perverseness of sin and the utter depravity of those committing the sin (Gen. 18-
19).

22. One of the major themes of the Pentateuch is the seriousness of sin.
How is this reflected in Exodus?

The seriousness of sin is reflected in Exodus, in Yahweh's severe dealing with the
sinful oppression of the Israelites by Pharaoh and the idolatry of the Egyptians.
Thís helps to underscore the fact that Yahweh cares about the sinful actions of all
humans, not just the Israelites. The legal material in Exodus, "The Book of the_
Covenant" highlights the seriousness of sin primarily through the penalties
incurred for various offenses, with many serious transgressions punishable by
death.

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The most significant episode in Exodus highlighting the seriousness of sin is the
construction of the golden calf (Exod. 32). In response to this blatant violation of
the command against iconic worship, Yahweh threatens to destroy the people.
The fact that the people were in such jeopardy as a result of their sin
demonstrates how serious sin is to God.

23. One of the major themes of the Pentateuch is the seriousness of sin.
How is this reflected in Leviticus?

Like Exodus, Leviticus develops the theme of sin's seriousness primarily through
the legal stipulations. The first seven chapters of Leviticus describe the offerings
and sacrifices that were required to deal with sin committed by the Israelites. This
detailed program highlights how seriously God takes sin.

The well-known system of cleanness/uncleanness in Leviticus further highlights

the seriousness of sin. While cleanliness refers to the extent something is free
from dirt, cleanness, on the other hand, refers to how well something adheres to
the order established by Yahweh. Consequently unclean things caused pollution of
the sanctuary, since they reflected disorder in God's good creation. As a result,
Leviticus calls for avoiding the unclean things and for purification not just of the
individual but also of the sanctuary. Sin and uncleanness were understood as
causing “spiritual pollution” that must be dealt with. In this way, the laws of clean
and unclean in Leviticus highlight the seriousness of sin.

24. One of the major themes of the Pentateuch is the seriousness of sin.
How is this reflected in Numbers?

In Numbers, the idea of the seriousness of sin is developed through elaboration of

the laws given earlier such as the imposition of the death penalty on the Sabbath
breaker in Numbers 15:32-36. Numbers 13-14 narrates the rebellion of the
Israelites. This blatant rejection of Yahweh, his leadership, and his plan led to
God’s judgment on the people. Yahweh determined that he would destroy them.
The extreme consequence of the actions of the people highlights the seriousness
of sin.

Secondly, Moses’ own rebellion, according to Numbers 20:2-13 attracted for his
transgression, the denial of entry into the promise land. Trivial as his action may
seem, several factors point to it being a more significant transgression than it first
appears. First, we need to note that Moses’ actions took place in the presence of
the assembly, a sacred gathering, where the people would have expected to hear
from God. In that context Moses failed to glorify Yahweh. In Numbers 20:10, he
says, “Hear now, you rebels: shall we bring water for you out of this rock?” The

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use of “we” suggests that Moses is glorifying himself rather than Yahweh, and
God’s reaction in verse 12 supports this understanding. God’s refusal to allow
Moses to enter the land is a just response to a grave violation, it also highlights
the seriousness of sin.

25. One of the major themes of the Pentateuch is the seriousness of sin.
How is this reflected in Deuteronomy?

Deuteronomy's unique contribution in this regard comes in itS remarkable

emphasis on the need for demonstrating total loyalty to Yahweh. This call is most
famously heard in the Schema of Deuteronomy 6:4-9. Here every moment
presents an opportunity to show either loyalty to Yahweh (which brings life) or
disloyalty to him (which results to death). There is no middle ground.

This emphasis on the need for total loyalty stresses the seriousness of sin. Failure
to show total loyalty to Yahweh would result in expulsion from the land, because
in their disloyalty the people would not be acting as the people of God.

26. The grace of Yahweh as reflected in Genesis

In Genesis, the grace of Yahweh is portrayed by his gracious actions in response

and on behalf of his people;

 The pardon and blessing granted to Adam and Eve amidst their transgressions.

 The protection of Cain and the preservation of his creatures through the plans
and instructions given to Noah in building the ark.

 The love portrayed in the pardon of human sins through the call of Abram in
begetting a blessed nation.

 The preservation of his chosen people by showing sovereignty in Egypt through

the life of Joseph.

27. The grace of God as reflected in Exodus

 The multiplicity granted to the Israelites in the midst of their oppression, pain
and servitude.

 God's concern for the welfare of his people in appointing a leader (Moses) for
them.

 Yahweh's supremacy and confrontation of Pharaoh and the gods of Egypt

through the plague, thus showing the Egyptians that they worship a false god.

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 The hardening of Pharaoh's heart, thence making him acknowledge Yahweh's
might.

 The covenantal issuance of the Torah as a model to his people on how to live.

 Yahweh's gracious desire to live amongst his people which led to the command
of constructing the tabernacle.

 The repeated lenience on the Israelites even when they sinned (the
construction of the golden calf)

 Yahweh's revelation of his name through his descent in the midst of cloud.

28. Leviticus on the Grace of Yahweh

 Yahweh’s graciousness in providing a means through which sin can be atoned,

aimed at the good of the people through a system of sacrifice.

 The laws of purity show Yahweh's grace through which the sraelites are
reminded of their status in the division of humanity (priests, Israelites, gentiles).

29. Numbers on the grace of Yahweh

 The increase in the number of the Israelites and Yahweh's interactions with
them through legal materials.

 Yahweh's responses to the frequent grumblings of his people and his unfading
love for them through forgiving their sins and protecting them.

 The description of sacrifices which renews a memory of the covenant between

Yahweh and his people.

 The blessing of the New Generation of those about to enter the Promised Land.

30. Seriousness of Sin in Deuteronomy

The call to loyalty to Yahweh in every aspect of living; publicly, privately,

corporately or individually Half-baked loyalty is not allowed as Yahweh frowns at
disloyalty. Loyalty is expressed principally through adherence to the Torah.

32. Explain what is meant by Textual Criticism, especially with reference

to the Pentateuch- Textual Criticism is the science and art of evaluating
different manuscripts in order to determine what the original text likely Saia. In
the case of the Pentateuch this usually consists of identifying variant readings of
the primary Hebrew text, the Biblia Hebraica Stuttgartensia (BHS), and

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comparing it with other witnesses, such as Samaritan Pentateuch (SP), the Dead
Sea Scroll (DSS), and the Septuagint (LXX)

33. Mention and explain some principles of text criticism.

a. The Masoritic Text (MT) is not always the Original

b. Rely on Internal Evidence

c. The Reading that explains the others is probably original

The Masoritic Text (MT) is not always the Original- though it. is an extremely
reliable version and is widely viewed as authoritative, the MT is not perfect. The
interpreter must be aware of this fact and be prepared to follow the reading of
another version if the evidence suggests that it is more likely to be original.

Rely on Internal Evidence- a proposed alternative reading must make sense in

the context of the passage being interpreted. Thus, lexical, syntactical, literary
and theological factors must be weighed in determining which reading is correct.
External factors such as the witness of other ancient manuscripts and versions
may be considered, but primary emphasis should be on internal evidence.

The Reading that Explains the Others is probably Original- some

interpreters maintained that the shorter and/or more difficult reading is usually
the original. However, the more difficult reading could have been introduced by
scribal error. A more reliable principle is to prefer the reading that explains the
others. This means being sensitive to the internal factors described above as well
as having a solid understanding of orthography and spelling.

34. Explain this Principle of Text Criticism: The Masoritic Text [MT) is not
always the Original-

Though it is an extremely reliable version and is widely viewed as authoritative,

the MT is not perfect. The interpreter must be aware of this fact and be prepared
to follow the reading of another version if the evidence suggests that it is more
likely to be original.

N/B: There are differences between the MT and other versions. At some point the
MT may preserve the original text; at others times other versions may reflect the
original reading.

The interpreter must weigh the available evidence to determine which text is
original and, therefore, to be used in interpretation and proclamation.

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35. Does Textual Criticism affect Biblical Authority?

No, it doesn't. This is because very few problems of the text exists in the O.T. fully
90% of the O.T text are not in question, whereas just 10% are. Major doctrines are
not affected by the criticisms, just few verses and chapters.

36. How could the addition on the Samaritan Pentateuch (compared to

the Masoretic text) be explained from textual point of view?

It is pertinent to note that text criticism is the science and art of evaluating
different manuscript in order to determine what the original text likely said. In the
case of the Old Testament, this usually consists of identifying variant readings of
the primary Hebrew text, the Biblia Hebraica Stuttgartensia and comparing it with
other witnesses such as the Samaritan Pentateuch, etc. This is because the
Masoretic text is considered by O.T. scholars to be an authoritative text of the
Hebrew O.T.

37. Biblical texts have affinity with the ancient near eastern parallels.
Comment

Here, we understand that knowledge of the ancient Near Eastern parallels to the
biblical texts also assist in interpretation. The authors also had influence from the
worldviews, environment and surrounding cultures. Even though, the worldview of
the ancient Israelites had much in common with the ancient eastern worldview,
We must also affirm the uniqueness of the Israelite culture, which rejected and
modified these influences. Such is evident in the creation narrative presented in
Genesis with other ancient near eastern texts.

38. Describe briefly the worldview of the ancient near east.

See question 39

[Link] Ancient Near Eastern worldview is enormous and not

systematized but to some degree in the understanding of the Old
Testament and its perspective, few aspects are worthy of note.

1) The Gods Were Very Real: In ancient Near Eastern society, the gods were
very real and many in number, each felt superior to the other and had one nation
or the other loyal to him/her. This is different from the notion of God in the
Pentateuch as recorded in Dt. 4:39. 2) All of Life had Religious Significance:
In ancient Near Eastern worldview, all of life both sacred and secular had religious
significance, as there was no division between them. This is also evident in the

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Old Testament narrative, where Yahweh is all in all. 3) Corporate
identity was Paramount: In ancient Near Eastern world, group identity
prevailed than individual identity.

40. In the ancient near eastern society, corporate identity was

paramount. Comment

Corporate identity was Paramount; this means that individual identity was not
important as group identity which is linked to family, clan, tribe and nation. And
the emphasis laid upon group identity is paramount when it comes to interpreting
the texts of the Old Testament. Such is our case to think of our mission in the
aspect of a “hood” not like the Western individualistic notion.

41. Mention and describe some legal texts of the ancient near east.

1) The Code of Hammurabi 2) the Middle Assyrian Laws.

The Code of Hammurabi: A legal code dated about 1792-1750 B.C, named after
the king who codified and promulgated it. This code provided for a just and well-
ordered society, and their counterparts could be seen in the biblical lawS of the
Pentateuch.

Middle Assyrian Laws (MAL): MAL Originated in the time of the Assyrian king
Tiglath pileser I, who reigned from 1114 to 1076 B.C. Like the Code of Hammurabi,
MAL seek also to establish an orderly society. One prominent feature of the MAL is
the imminent effect of the punishment due to an offence.

41. What is the code of Hammurabi?

The Code of Hammurabi is a legal code dating to about 1792-1750 B.C. It is

named for and after the king who codified and promulgated it. Though it is
perhaps the longest and best known of the Mesopotamian law codes, it is similar
to other legal codes. The Code of Hammurabi have served as a model for
establishing justice in other cultures and are believed to have influenced laws
established by the Hebrew scribes. In view of a just and well-ordered society, it
addresses many common elements of an ancient near eastern agrarian society.
Thus, in the aforementioned code we find both criminal laws and laws governing
claims between two parties.

42. Mention and state the significance of some ancient near Eastern
narrative

(a) Atrahasis (b) Enuma Elish (c) Gilgamesh Epic

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View the following answers for the significance.

43. What are the significances of this ancient near eastern narrative
text: Atrahasis?

Atrahasis is a story that dates to about the 17 th century B.C. It reflects the typical
worldview of Mesopotamian cultures in terms of anthropology, cosmology, and
sociology. The story of Atrahasis describes the beginning or better still, the origin
of humanity, relationships between the gods, and a cataclysmic flood. From the
story it flows that creation divided among the three chief Gods: Anu, Enki/Ea, and
Enlil. Anu lived and reigned in the heavens, while Enki/Ea lived in and reigned over
the subterrean waters. Enlil apparently lived on earth. However, the story of
Atrahasis could be compared with that of biblical creation story. Both dwell on the
origin of human beings and their relationship to God/gods. Both also include
stories of an acataclysmic flood in which divine intervention spares some human
beings and animals.

44. What are the significances of this ancient narrative text: Enuma
Elish?

The Enuma Elish is also called the Akkadian Epic of Creation. The Enuma Elish is
widely believed to have been composed from Sumerian and Amorite stories
during the time of Nebuchadnezzar I (1126-1105) to celebrate the
accomplishments of Babylonian Kings and the chief god in the Babylonian
pantheon, Marduk. The Enuma Elish has many parallels to Genesis. Both texts
deal with the origin of the cosmos and the relationship of God/the gods to it. More
so, both describe the creation of humans and their relationship with the divine
realm. Finally, both Genesis and Enuma Elish make claims regarding the status of
their chief gods.

45. What are the significances of this ancient near eastern narrative
text: Gilgamesh Epic?

The Gilgamesh Epic recounts the exploits story of a hero, Gilgamesh, widely held
to have been a historical figure who reigned as king of Uruk. (2800-2500). The
description of the flood narrative in the Gilgamesh Epic has some parallels to the
Genesis flood narrative. As registered in Genesis, the hero of the flood in
Gilgamesh receives divine warning of the impending deluge and constructs a
boat. Animals are brought out into the boat to be saved.

Following the flood, the hero releases birds to determine if the floodwaters have
sufficiently receded. He first sends out a dove, but the dove returns. He then
releases a raven, which does not return. He then, offers sacrifices to the gods.
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Other parallels with the biblical accounts are found in Gilgamesh as well.
Gilgamesh learns of a plant that will grant him the immortality he seeks. With
great joy, he takes it, but it is carried off by a serpent. Thus, in both Genesis and
Gilgamesh we find plants, humans, snakes, and the issue of eternal life.

46. Make a comparison of ancient near eastern and biblical materials

Placing the ancient near Eastern narrative texts and biblical materials side by
side, one notices obvious similarities between the two. Reacting to these
similarities some scholars argue that the biblical materials are largely borrowed
from the ancient Near Eastern materials. However, the ancient Israelites were part
of the ancient Near Eastern world, and their texts consequently reflect the
worldview of that cultural milieu. Just as other ancient peoples reflected on the
question of creation and the activities of the gods they believed exercised
dominion over their lives, so too the ancient Israelites wrestled with such
questions. In the same way ancient Israelite laws address situations that are
similar to those experienced and expected in the ancient world. Thus, it should
not be surprising that the materials are similar. In an attempt of comparism, the
earth in the book of Genesis is a reflection of Yahweh's intentionality; it is in no
way a part of the divine realm. On the other hand, in the Enuma Elish, the earth is
literally a part of the divine. In the ancient near eastern texts human beings are
created to relieve the gods of hard and boring work. In contrast, in Genesis
Yahweh actively creates, his works reflects his sovereignty. He creates man in his
own image and likeness. In Genesis Yahweh commanded human beings to be
fruitful and (multiply and to fill the earth; a populous earth was a sign of
obedience to the divine command, not an unforeseen nuisance to be dealt with. In
the ancient Eastern parallels, the gods destroy humans because they are too
noisy.

[Link] documentary hypothesis as a way of articulating the unity

and diversity in the Pentateuch page131

A) Most Old Testament scholars like Julius Wellhausen have concluded that th
Pentateuch was not largely and entirely written by Moses but it is an
amalgamation of different sources that were used to form the Pentateuch much
later than the time of Moses.

B) The disparity can be seen in the different names used for God in the
pentateuch like Yahweh, Elohim and the presentation of Yahweh with human
attributes of a man, this, did not reflect the thinking of the time of Moses.

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C) Doublets: We have stories that are very similar to each other in the
Pentateuch. E.g the duplication in the flood narrative, the dual presentation by
Abraham of Sarah as his sister points to the fact that the two stories may not have
come from one person.

D) A close study of the Yahwistic, Elohistic, priestly and Deuteronomistic sources

show that they existed at different dates.

E) The unity comes in Norman Whybray’s disagreement with Wellhausin that his
theory- that different sources made up the Pentateuch is unknown in the ancient
near Eastern world, yet old testament scholars reached a consensus that the
Pentateuch was amalgamation of hypothetical sources put together in its present
form much later than the time of Moses

48. Describe some guidelines in interpreting the law.p.138-139

1) You determine the context of the passage by identifying the audience being
addressed by the text, as well as the major issue in discussion. e.g. the
Pentateuch was addressed to the Israelites that survived the Exodus to make
them aware of who Yahweh is and the nature of their relationship.

2) Identify the kind of Laws whether casuistic which is an offence/punishment law

(Exodus 22:14-15) or Apodictic which is a list of right or wrong acts. We have also
criminal, family, sacrificial, symbolic, sacred calendar and compassionate laws.

3) Determine the nature of the legal requirement by properly understanding what

exactly the law is requiring or forbidding.

4) Describe the purpose of the law in Israel whether for value preservation,
protection of lives, to ensure justice or promote social objectives.

5) Identify applicability of the purpose in a contemporary context by rediscovering

if the law in this time of Christ is strictly for the Old Israel or applicable also by the
New Israel by Faith.

49: Describe some guidelines in interpreting narratives

A) Establish the context of d passage by knowing where d author begins and ends
a narrative and where a new section begins.

B) identify and label the scenes in the narrative by pinpointing those things that
the author felt we're important for the audience to know.

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C) Analyze the plot by indicating the climax areas of the story or areas of
suspense.

D) Examine the details of the scenes by studying the characters in the narrative
and the picture the author wants to present him or her as.

E) identify the intention of the author and give a contemporary relevance of the
narrative (147-153)

50: Read p.179-18S interpreting and communicating a legal text: Lev

19:28 and be ready questions from that if you picked no.49- Leviticus
19:28 “don't Cut your bodies for the dead or put tattoo marks on yourselves, I am
he lord”. Know the context: if the law was for priests of Israel or the people of
Israel? Whether this law is a symbolic law in the sense of differentiating Israel as a
special people from others? However, this law was to stop Israel from behaving
like other nations who cut their bodies to their bodies during mourning or
sorrowful times in order to attract the attention of God (cf prophets of Baal &
Elijah contest).The God of Israel cannot be invoked in that baalish manner like the
gods of other nations. This law in the contemporary context means we should
have hope in God amidst sorrows and death knowing fully that the dead will be
raised in glorious existence in Christ.

Question 51: Read p194, interpreting and communicating a narrative

text: Genesis 39 and be ready to answer the questions from that if you
picked no.50

Genesis 39-Joseph sold-Off to Egypt

We interpret first by establishing the co-text of the passage by identifying the

breaks in the author's communication and where he eventually picks up with the
main story again. Know the main text and the co-text. Secondly, identify the main
characters by looking at the narrative scenes e.g. Yahweh, Joseph and Portiphar's
wife are major characters.

Thirdly Analyze the plot by focusing on the passage that evokes tension. e.g. the
time Portiphar’s wife came to seduce him and what could be d possible outcome
of the whole issue.

Fourthly, look of details of the scenes to know areas that were repeatedly
emphasized. e.g. like how God was with Joseph and how God prospered him was
emphasized often.

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5thly, identify the intention of the author in this narrative which is of course a
show that God is always faithful to his people even in difficulty. Joseph's
faithfulness and loyalty bro God is also a moral lesson for Israel. Lastly, the
contemporary relevance of the passage is that we are all called like the ancient
Israel to be faithful to God like Joseph.

FROM NOS 52-56- CONFER THE RECENT OR LAST HANDOUT OF FR. OSUJI

Compiled by:

Theology 3 (2021/2022)

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