The modern practice of dismantling the Bible into a shambles of documents authored in response to disparate historical events rather than viewing it as a unified testimony inspired by God is a surefire way to miss what is actually going on in the text. This failure is compounded by an outright refusal to accept Genesis 1-3 as the foundation for the entire metanarrative.
Jacob’s sons would contemptuously combine two acts of bloodshed – a mercy commanded by God and a vengeance abhorred by God – for the sake of their own honor. There would be no animal substitute for the firstborn of believing Hamor.
The seduction of Dinah and the retaliation by her brothers is given to us as a five act play. Through this structure, the author cleverly links these tragic events to their greater significance within the “fivefold” Abrahamic Covenant.
The revival of debate over the “eternal subordination of the Son” boils down to yet another attempt by Christian academia to solve the biblical jig saw puzzle with no reference to the picture on the box.
In the third cycle of John’s first epistle, the apostle employs the themes of ascension – the firstfruits of the land and the womb, lawgiving at Sinai, and “Levitical” purity – in his exhortation to the New Covenant Israel. But these saints had assembled at a better mountain.
In the second cycle of John’s first epistle, John shifts his focus from the Tabernacle itself to the guardians of worship, from Transcendence to Hierarchy.
“Make yourself right at home in the Garden, Tabernacle and Temple…
And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” (Mark 5:30)
Genesis 9 does not tell us what Ham’s intention was when he “saw the nakedness” of his father, Noah. Did he steal Noah’s robe of authority? Did he sleep with his own mother? Perhaps there is a third solution, based upon clues found elsewhere in Genesis, which combines both these possibilities but offers something new.
We saw that the content of Genesis 2 is meticulously arranged as a “social” version of Genesis 1, that is, a human temple. However, the formula is triune, which brings us to the third cycle in this literary architecture: Genesis 3. Where Genesis 1 describes “being,” and Genesis 2 describes “knowing,” Genesis 3 brings humanity to “doing.” The focus moves from the physical, to the social, to the ethical: Father, Son, Spirit.
Sacred Architecture in Numbers 2
What is the significance of the placement of the tribes of Israel around the Tabernacle in the book of Numbers?