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 staff of the Judeo-Christian writings in the course of the numerous prisms of secondary literature, and gives a synthesis of what looks within the biblical info. the writer notes that references and allusions attached with the temple motif crisscross the whole literary panorama of Scripture. an extra discovering is that the presence of the shrine proposal is analogous to a sequence of rhetorical threads that subscribe to the cloth of God’s observe and weaves jointly its likely 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 approach throughout the pages of the sacred textual content, starting with the hole bankruptcy of Genesis and finishing with the ultimate bankruptcy of Revelation.
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Additional resources for Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture
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. 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.
Similarly, God gave Joseph the ability to discern between “good” (or beneficial) and “evil” (or adverse) circumstances, as well as to prudently handle both of them (cf. 41:25–27, 39). The Creator imparted the breath of life into Adam’s nostrils (cf. 2:7). Likewise, the sovereign Lord placed within Joseph “the spirit of God” (41:38). The Creator mandated that Adam (along with Eve) govern the world as His benevolent vice-regent (cf. 1:26–28). Similarly, Pharaoh appointed Joseph as his viceroy over all Egypt (cf.
Abram,” which means “exalted father”, pointed to the past and underscored the noble lineage from which the patriarch came. The linguistic variant “Abraham” was similar in sound to a Hebrew expression meaning “father of a multitude” (cf. Harrison 1979a:1:15; Hicks 1962a:1:15; Sarna 2007:1:280–281; Seebass 1986a:1:76; Verhoef 1997:4:351; Williamson 2003a:8–9). This new name pointed to the future, especially God’s promise to make Abraham the ancestor of many peoples. The idea is that through the patriarch’s yet-to-be-born son, multitudes of nations would arise.
Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture by Dan Lioy