I took this class....and passed it. Even though I only had this typewriter.
The two questions of the class are:
the
"Who is Jesus (in Matthew?"
and
"What is Church?"
Who is Jesus? and who is he NOT?:
===Thanks to Mike Furches, and his wonderful "Faith and Film" seminar, for the tip.
Watch South Park's "Do The Handicapped Go to Hell?" episode.
It raise great questions about "set theory" and the two questions of the class:
syllabus is posted at top of this site:
Remember:
- Pick your case study as soon as possible, and start taking notes on how readings and class topics speak to it,.
- Be sure to follow instructions about what kind of church to visit.
- The section on Matthew in your H and Y book, pp 264-269 will help a lot with the class.
CHURCH VISIT:
Remember our discussion in class about the three streams of classical Christianity: Orthodox. Catholic, Protestant. Visits to another religion, or sects like Mormon (LDS) or Jehovah's Witnesses do not count. See syllabus.
Remember our discussion in class about the three streams of classical Christianity: Orthodox. Catholic, Protestant. Visits to another religion, or sects like Mormon (LDS) or Jehovah's Witnesses do not count. See syllabus.
Service Project: see ideas at top of page
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We became familiar/reacquainted with the "Three Worlds" concept which comes from your Hauer/Young Textbook, see especially chapters two and three, and see class notes.
Here below is how one student summarized the worlds (she has more detail here)
Literary World--The literary world of the Bible is simply the text itself, apart from anything outside the text. We mean the world (or, better, worlds) created by the text; the words on the page, by the stories, songs, letters and the myriad other types of literature that make up the Bible. All good literature (and the Bible is, among other things, good literature) creates in readers' minds magnificent, mysterious, and often moving worlds that take on a reality of their own, whether or not they represent anything real outside the pages (Hauer and Young ch 2).
Historical World--The historical world of the Bible isthe world "behind the text" or "outside the text". It is the context in which the Bible came to be written, translated, and interpreted over time, until the present. In studying the historical world of the Bible, we look for evidence outside the text that helps us answer questions such as, who wrote this text, when was it written, to whom was it written,
and why was it written. We also probe the text itself for evidence that links it to historical times, places, situations, and persons (Hauer and Young 2)..Contemporary World--The contemporary world is the "world in front of the text" or the "world of the reader." In one sense, there are as many contemporary worlds of the Bible as there are readers, for each of us brings our own particular concerns and questions to the text. They inevitably shape our reading experience. We are all interested in answering the questions of whether the Bible in general, or particular texts, have any relevance to our personal lives (Hauer and Young ch3).
-Brolin
------------------------
TEXTS.
a TEXT is technically ":any message in any medium, designed to communicate anything"so obviously the Bible counts as a TEXT message.
Texts need contexts.
I'll have you text me (cell phone) random text messages during class to illustrate that texts need contexts.
Because several of the classes I teach have to do with how to read and interpret texts (particularly biblical texts) , contexts, and intertextuality...I actually encourage students to send me text messages in class.
They often look at me as if I am kidding, even afraid I will confiscate their phone if they do.
..
How
Because several of the classes I teach have to do with how to read and interpret texts (particularly biblical texts) , contexts, and intertextuality...I actually encourage students to send me text messages in class.
They often look at me as if I am kidding, even afraid I will confiscate their phone if they do.
..
How
How you read the text changes as much as everything.
How you read the text changes as much as everything.
Spaces matter.
Professor Ernest Brennecke of Columbia is credited with inventing a sentence that can be made to have eight different meanings by placing ONE WORD in all possible positions in the sentence:
"I hit him in the eye yesterday."
The word is "ONLY".
The Message:
1.ONLY I hit him in the eye yesterday. (No one else did.)
2.I ONLY hit him in the eye yesterday. (Did not slap him.)
3.I hit ONLY him in the eye yesterday. (I did not hit others.)
4.I hit him ONLY in the eye yesterday. (I did not hit outside the eye.)
5.I hit him in ONLY the eye yesterday. (Not other organs.)
6.I hit him in the ONLY eye yesterday. (He doesn't have another eye..)
7.I hit him in the eye ONLY yesterday. (Not today.)
8.I hit him in the eye yesterday ONLY. (Did not wait for today.)-link
--
We then looked at Matthew 1 and 2:
GENEALOGY
We began looking at the genealogy of Jesus in Matthew 1, noting
-that since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point: Who is Jesus in Mathew?
He is the Beginng and End.
We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.
We noted yet another inclusio from beginning of the gospel (Gentiles highlighted in the geneology in cghapter 1 and end of gospel ( "Go and make disciples of all nations [literally "Gentiles"] 28:18-20
That's no accident; we decided that one way to answer "Who is Jesus in Matthew?" is
"One who includes all types, even outcasts, in his family, Very centered set, and we are only in Chapter 1. (:
Please be familiar with this crucial point, by re-reading Hauer and Young, p, 270, 2nd full paragraph
a chart revealing the "skipped" names from an article( link)
"Matthew arranged the geneology to reflect the significance of the Hebrew gematria of King David's name which was the number 14 [D = 4, V= 6, D= 4; Hebrew was written only in consonants] and the significance of number symbolism in his division of the 42 generations from Abraham to David to Jesus the Messiah. Matthew's manipulation of the genealogy is reflected in the fact that he dropped the names of the 3 Judahite kings in Jesus' line: Jehoahaz, Jehoiakim and Zedekiah [see 2 Chronicles 36:1-13], doubled the use of the name of both King David in verse 6 and King Jechoniah in verses 11 and 12 in the beginning of his 2 and 3 sets, and added the name of Tamar's other son Zerah (not in the line of descent) to make his list reflect the symbolism he desired in the total number of names/ males, and to produce 3 sets of 14 generations for a total of 42 generations from Abraham to Jesus of Nazareth.
--
Since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point: Who is Jesus in Mathew?
He is the Beginning and End.
We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.
We noted yet another inclusio from beginning of the gospel (Gentiles highlighted in the geneology in chapter 1 and end of gospel ( "Go and make disciples of all nations[literally "Gentiles"] 28:18-20).
By the way, how many controversial Gentile women show up here?
5...hmm. Must be no accident
Who is Jesus in Mathew?
The One who is not ashamed to include four triple outcasts: gentile/women/people with a shady reputation in his family tree. The fifth woman was Mary, who fit all three categories except "Gentile". All women have a) a ":sexually suspect" reputation
Note this:
------------------------------------
Birth
How many of you could win big money on this bet on what the text message of the Bible really says:
Notes from faculty Camp/Roberts:
Remember..these signs replace the quiz for week 5:
We covered the first ten tonight.GENEALOGY
We began looking at the genealogy of Jesus in Matthew 1, noting
-that since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point: Who is Jesus in Mathew?
He is the Beginng and End.
We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.
We noted yet another inclusio from beginning of the gospel (Gentiles highlighted in the geneology in cghapter 1 and end of gospel ( "Go and make disciples of all nations [literally "Gentiles"] 28:18-20
- not just women,
- but 5 (hmm, remember that number) women,
- and 5 women who had a "shady reputation".
That's no accident; we decided that one way to answer "Who is Jesus in Matthew?" is
"One who includes all types, even outcasts, in his family, Very centered set, and we are only in Chapter 1. (:
Please be familiar with this crucial point, by re-reading Hauer and Young, p, 270, 2nd full paragraph
a chart revealing the "skipped" names from an article( link)
"Matthew arranged the geneology to reflect the significance of the Hebrew gematria of King David's name which was the number 14 [D = 4, V= 6, D= 4; Hebrew was written only in consonants] and the significance of number symbolism in his division of the 42 generations from Abraham to David to Jesus the Messiah. Matthew's manipulation of the genealogy is reflected in the fact that he dropped the names of the 3 Judahite kings in Jesus' line: Jehoahaz, Jehoiakim and Zedekiah [see 2 Chronicles 36:1-13], doubled the use of the name of both King David in verse 6 and King Jechoniah in verses 11 and 12 in the beginning of his 2 and 3 sets, and added the name of Tamar's other son Zerah (not in the line of descent) to make his list reflect the symbolism he desired in the total number of names/ males, and to produce 3 sets of 14 generations for a total of 42 generations from Abraham to Jesus of Nazareth.
Set #1
| 1. Abraham | fathered | Isaac | |
| 2. Isaac | fathered | Jacob | |
| 3. Jacob | fathered | Judah | |
| 4. Judah | fathered | Perez | |
| additional names of Zerah and Tamar (woman #1) | |||
| 5. Perez | fathered | Hezron | |
| 6. Hezron | fathered | Ram | |
| 7. Ram | fathered | Amminadab | |
| 8. Amminadab | fathered | Nahshon | |
| 9. Nahshon | fathered | Salmon | |
| 10. Salmon | fathered | Boaz | |
| Rahab (woman #2) | |||
| 11. Boaz | fathered | Obed | |
| Ruth (woman #3) | |||
| 12. Obed | fathered | Jesse | |
| 13. Jesse | fathered | ||
| 14. David |
There are 14 generations
There are 3 names of gentile women
There are 3 names of gentile women
Set #2
| David | fathered | Solomon | Uriah's wife (note: David's name is repeated) |
| 1. Solomon | fathered | Rehoboam | |
| 2. Rehoboam | fathered | Abijah | |
| 3. Abijah | fathered | Asa | |
| 4. Asa | fathered | Jehoshaphat | |
| 5. Jehoshaphat | fathered | Joram | |
| 6. Joram | fathered | Uzziah | (3 missing kings) |
| 7. Uzziah | fathered | Jotham | |
| 8. Jotham | fathered | Ahaz | |
| 9. Ahaz | fathered | Hezekiah | |
| 10. Hezekiah | fathered | Manasseh | |
| 11. Manasseh | fathered | Amon | |
| 12. Amon | fathered | Josiah | |
| 13. Josiah | fathered | [see #14] | |
| 14.Jechoniah | [deportation of Judah to Babylon] |
There are 14 generations (no repeats)
There are 29 names of males total if you include Uriah
There is 1 female mentioned
There are 29 names of males total if you include Uriah
There is 1 female mentioned
Set #3 (after the deportation to Babylon; notice no restoration is mentioned)
| 1.Jechoniah | fathered | Shealtiel | |
| 2.Shealtiel | fathered | Zerubbabel | |
| 3. Zerubbabel | fathered | Abiud | |
| 4. Abiud | fathered | Eliakim | |
| 5. Eliakim | fathered | Azor | |
| 6. Azor | fathered | Zadok | |
| 7. Zadok | fathered | Achim | |
| 8. Achim | fathered | Eliud | |
| 9. Eliud | fathered | Eleazar | |
| 10. Eleazar | fathered | Matthan | |
| 11. Matthan | fathered | Jacob | |
| 12. Jacob | fathered | Joseph | |
| 13. Joseph | husband of | Mary | (the 5th woman) mother of |
| 14. Jesus the Christ | (bringing true restoration to Israel) |
--
Since "genealogy" is literally "genesis" ("beginning"), there is an inclusio from the first sentence of Matthew to the very last sentence ("till the end of the age"). Point: Who is Jesus in Mathew?
He is the Beginning and End.
We also noticed that strikingly, against Jewish tradition, women were mentioned in the geneology.
Not only that, but most were controversial and GENTILES (outside the bounded set of Judaism.
By the way, how many controversial Gentile women show up here?
5...hmm. Must be no accident
Who is Jesus in Mathew?
The One who is not ashamed to include four triple outcasts: gentile/women/people with a shady reputation in his family tree. The fifth woman was Mary, who fit all three categories except "Gentile". All women have a) a ":sexually suspect" reputation
and were surprisingly and sovereignly used of God.
Note this:
- It is also organized into three tesseradecads (sets of fourteen). Hmm, 3? 14? No accident. (Note: Luke's version: Luke contains three blocks of 21 names and one block of 14 names)
- David is prominent here. And his name in Hebrew adds up to 14.. Hmmm consonants DVD = 14 ( See article on Isopsephy..
graffiti in Pompeii dating frotm around 79 AD reads Φιλω ης αριθμος ϕμε, "I love her whose number is 545." 666 is clearly the name/number of Nero Caeser, the Roman Emperor
------------------------------------
Birth
Remember our manger scene test.
- It nowhere says there were three.
- It no where says they were wise
- It nowhere says they were men.
And we know for a fact they weren't at the manger.
But the real shocker:
But the real shocker:
We know for a fact they were not Jews. Uh, oh, RED FLAGs.
Hhhhmmm..and we are only in chapter 1!Notes from faculty Camp/Roberts:
compare the birth narratives and genealogies in Matthew and Luke to each other and to the way the Christmas story is often presented today.//should gain an understanding of the different emphases in the two birth narratives and should recognize that this points to larger hermeneutical issues. Each of the gospels is answering the question “Who is Jesus” in a unique way, given the author, audience, and purpose.
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------Two of the four NT gospels (Matthew & Luke) contain narratives about Jesus birth...Ffrst explore the text and make their drawing (see below). Then move to discussion of their findings and draw from the notes below.Activity Matthew 1:18 - 2:12, half to Luke 2:8-20.1. Discuss and list significant events in the order in which they occur in this passage.2. Try to determine the writer’s emphasis by identifying:a. Who is Matthew or Luke declaring Jesus to be?b. What kind of people are present or involved?c. What is missing when compared with how we usually tell the Christmas story? Be prepared to give feedback to the larger group.d. On the newsprint provided, draw a scene from the story, being careful not to include anything in the drawing that is not expressly mentioned in your story.
Put order of events on paper, note differences in the two accounts, make comparisons... explain drawing, and the choices involved.Matthew 1:18 - 2:12Mary and Joseph engagedMary pregnantAngel appears to Joseph and explainsFulfillment of prophecy: virgin, EmmanuelJoseph marries MaryJesus born in BethlehemMagi come from east asking, “Where is child born king of Jews? We come to pay homage.”Herod freaks, asks about Messiah, told to be born in Bethlehem (quotes Mic.5:2)Herod asks magi when star appeared to them, says go find him so I can pay homageMagi follow star to where child was, are overjoyedMagi enter house and see child with MaryMagi kneel, pay homage, give giftsMagi warned in dream about Herod. They return home by another way(No real story of the birth, no shepherds and angels, no stable or manger, no # of magi)Who is Matthew declaring Jesus to be? Emphasis? Type of people involved?Luke 2:8-20Shepherds in field watching flocksAngel appears, glory shines, shepherds terrifiedAngel speaks: no fear, good news, savior Messiah Lord born. sign--wrapped in cloth, mangerMultitude of heavenly host praising God: glory to God, on earth peaceAngels leaveShepherds: let’s go to Bethlehem and see this thing Lord has revealed to usShepherds go with haste, find Mary, Joseph, baby in manger.Shepherds make known what was told them about child; “all” (?) who hear it are amazedMary treasures the words of the shepherds, ponders themShepherds return, glorifying God for all they heard and seen(No magi, no animals, so stable named, no date)Who is Luke declaring Jesus to be? Emphasis? Type of people involved?What do we make of two very different presentations of Jesus’ birth? Two main concerns/issues:1. Nature of the gospelsBirth narratives give us two different perspectives on Jesus’ birth, varying considerably in emphasis and even in the people and events they describe. This is true throughout the four Gospels--no two are identical. The Gospels give us four different perspectives on Jesus’ life, four portraits of person and work of Jesus. Some use the example of four witnesses to accident or four men and elephant (leg=tree, trunk=snake, tail=rope, side=wall). The Gospel writers give us different perspectives on the person of Jesus; no one person can know everything there is to know about another person, especially about Jesus it seems.2. Distinctives in birth narratives/genealogiesThe differences are also due to another factor, that of the purpose of the Gospel writers. For example, the birth narrative in Matthew includes the magi, Joseph’s experience of dreams and visions, and Jesus’ kingly, messianic credentials are emphasized. In contrast, the birth narrative in Luke includes shepherds, Mary’s experience of dreams and visions, and Jesus as savior and bringer of peace. The different perspective of each is tied to different emphasis of each. Matthewconcerned to show Jesus as fulfillment of OT Scripture prophecy (structure of 5 quotes), expectations of Messiah. Focus is on Joseph receiving dreams and his reaction to the divine intervention in Mary’s life (1. 18f, 2.13, 2.19f). Joseph as devout Jewish man who is led by dreams to do God’s will. Matt is concerned with showing Jesus’ credentials as Messiah in the line of David. He does this through giving Jesus’ genealogy. Matthew’s genealogy first, note emphasis on David, character of ancient genealogies, 3 groups of 14 as way of structuring Israelite history, interesting inclusion of 5 women [controversial, unexpected people God uses], change in grammar with Mary and Joseph.Luke The genealogy is actually another place where we see very clearly the different emphases of the Gospel writers. (Overhead with Luke’s genealogy revealed.) Note “the son, so it was thought.” Note the numbers are different 77 vs. Matt’s 42, just a running list, reverse order not Abram to Jesus but Jesus to Adam, still through David is important, but back to Adam first man and calls him son of God. Jesus as universal savior. Comes at different place in gospel—after baptism (this is my son) and before temptation (if you are the son). Luke seems to emphasize Jesus as savior, and the prominence of lowly, regular people. Luke’s gospel focuses on liberation for the poor and oppressed and Jesus as the light to the Gentiles (vs. Jewish messiah). Luke is part of Luke/Acts, which shows mission to the Gentiles. The prominence of lowly people like shepherds and women is part of this Universalizing. Luke focuses on Mary’s dreams and visions and her response--not Joseph as righteous Jewish man but women as figures of faith in Luke—Mary (vs. Joseph), Elizabeth (vs. Zechariah), Anna (vs. Simeon).-------------------
Remember..these signs replace the quiz for week 5:
1)Three Worlds; see above
2)Bounded set
3)Centered set
4)Fuzzy set
5)Chiasm
6)Inclusio(n)
7)Recurrence
8)Intertextuality/Hyperlinking
9)Venn it
10)Subversion of Empire
2-4=:Set theory::
See:
UZZY SET:
We'll introduced the third (and final) "set" of "set theory:
-When does a mountain begin?
-Is it about predestination or free will?
-When did Peter become a believer?
These can be debated...as the border can be fuzzy...Thus :
"Fuzzy sets"
"Fuzzy sets"
Here below is some help on Fuzzy Sets. These readings will help:
5)Chiasm
Chiasm(definition) ).. once you are attuned to seeing them in Scripture (and most ancient literature) it seems they are everywhere.
Sometimes they are.
Who can argue that "the first
shall belast/
the last shall be first" is a chiasm?
A-B-B-A, X pattern.
(and this one, because it's in Matthew [20:16], will be important
for our class.
But often the chiasm is wide enough to spotlight and intended embedded theme in between the endpoints.
And to really help us get what the Spirit is saying...structurally.
Sometimes they are.
Who can argue that "the first
shall belast/the last shall be first" is a chiasm?
A-B-B-A, X pattern.
(and this one, because it's in Matthew [20:16], will be important
for our class.
But often the chiasm is wide enough to spotlight and intended embedded theme in between the endpoints.
And to really help us get what the Spirit is saying...structurally.
People remember how to perform a piece of music by using musical notations on scale. A similar solution to the problem of remembering how to perform a piece of dance has been solved with the use of Labonotation. In antiquity, it seems most written documents were intended to be read aloud, hence to be performed. The purpose of writing was to facilitate remembering how the document went when one read it aloud. But how did one make paragraphs or mark off units in a document read aloud? It seems that the main way to mark off a unit was to use repetition of words and/or phrases at the beginning and end of a unit, either alone (as in Matt 5:3, 10,"...for theirs is teh kingdom of heaven) or in parallel bracketing fashion (as John 1:18). The Greeks called such parallel brackets a chiasm, after one half of the letter "chi" (our 'X"), thus ">."-Social Science Commentary on the Gospel of John, p. 295, emphasis mine.. a free read online here.See also:
Chiasm led me to Christ"
(a great story from a recent FPU grad)- Detecting chiasm
- chiasm: an intro
- Chiasm in the Bible
--
I
(definition here:Inclusio )
and what does 18:20 say?
That's an INCLUSIO.
You knew God was with us in Christ.. But now you see it as you look at Matthew structurally..
Ever notice Matthew starts with "His name will be called Emmanuel, which means 'God with us.'
And ends...very last sentence...with "I will be with you."?
No accident.
And neither is the midpoint and message of the gospel: "I will be with you" (18:20).
In Jesus, God is with us.
Jesus is the With-Us God.
And ends...very last sentence...with "I will be with you."?
No accident.
And neither is the midpoint and message of the gospel: "I will be with you" (18:20).
In Jesus, God is with us.
Jesus is the With-Us God.
and what does 18:20 say?
That's an INCLUSIO.
You knew God was with us in Christ.. But now you see it as you look at Matthew structurally..
Links with more info:
7)Here is a 5fold strRECURRENCE in Matthew:
"Jesus is the new Moses."
Matthew could have said that, or even said that five times..but instead he embedded thematically five times in the literary structure/fabric of his book;
It is no accident that 5 times Matthew offers an almost identical sentence to close off his five teaching blocks..
"When Jesus had finished saying these things, he moved on..."
..shows up in
- 7:28
- 11:1
- 13:53
- 19:1
- 26:1
See page 269 of your Hauer/Young textbook (the three paragraphs underneath the "Higher Righteousness" section) for more on this..
There is huge signicance of fiveteaching blocks in Matthew, how they are identified, and what they likely symbolize.
Why 5?
JJewish people reading Matthew would say"Oh, I get it. Matthew is trying to tell us (5 times, no less( that Jesus is the New Moses (or the fulfillment of Moses)!"
Why? The answer has to to with the obvious intentionality of the5 "teaching blocks" in Matthew..Five being a hugely significant number for Jews...it's the number of books in the Torah, AKA the Five Books of Moses, AKA The Pentateuch "(Five Books in One.") . Moses=5ness.
More "New Moses" symbolism in Matthew:
One of Chris Harrison's projects is called "Visualizing the Bible":
"Christoph Römhild sent me his interesting biblical cross-references data set. This lead to the first of three visualizations. Intrigued by the complexity of the Bible, I derived a new data set by parsing the King James Bible and extracting people and places. One of the resulting visualizations is a biblical social network. The other visualization shows how people and places are distributed throughout the text." Chris Harrison-
But why should I tell you when I can show you?:
"The bar graph that runs along the bottom represents all of the chapters in the Bible. Books alternate in color between white and light gray. The length of each bar denotes the number of verses in the chapter. Each of the 63,779 cross references found in the Bible is depicted by a single arc - the color corresponds to the distance between the two chapters, creating a rainbow-like effect." .More info about this chart, and charts of the Bible as a social network here.
9)We'll get a lot of mileage out of this symbol/sign(#9) tonight, "Venn it!" It's a simple "Venn" diagram, and it simply means that it is helpful to Venn/compare/contrast two texts that seem to be relayed (or don't seem to be)>
(like matt and luke's birth accounts)
video field trip :
We moved into the "Christmas" story in chapter 2 (noting how it compared and contrasted with modern mangewr scenes and Christmas cards), and we watched the Ray VanDer Laan"In the Shadow of Herod" video below as a classic example of how a verse that at first seems so matter of fact, comes alive when we grasp the historical and literary world. (remember that for each VanDer Laan video we watch, there will be a question on the midterm about the main point of the video as it related to the Three World (in this case, we learn about Herod, and we see that he is a very different kind of king than Jesus,
and we learn it by the literary world of Matt. 2:1a, and the historical world image of the Herodian fortress, in whose shadow is baby Jesus). REWATCH IT BELOW..
VanDer Laan writes:
THE MASTER BUILDER
There was another side to Herod. His visionary building programs, his ingenious development of trade with the rest of the world, and his advancement of the interests of his nation are legendary. Many of his building projects were designed to strengthen the loyalty of his subjects, a goal he never achieved. Most seem to have been built to strengthen his relationship with Rome and to establish himself as the greatest king the Jews had ever had. Herod built on a magnificent and grandiose scale. His building projects included:
The Herodion: This mountain fortress overlooked the town of Bethlehem. Standing on a high hill, the upper fortress was round and more than 200 feet in diameter. Originally, it was seven stories high, with an eastern tower that stood more than 40 feet higher. Packed dirt covered the first four stories, giving the upper fortress a cone shape. Inside were a peristyle garden, reception hall, Roman baths, and countless apartments. The lower palace included an enormous pool, a colonnaded garden, a 600-foot-long terrace, and a building more than 400 feet long. The Herodion was the third-largest palace in the ancient world....
....The visitor cannot help being impressed with Herod's vision and ingenuity. However, all that remain are spectacular ruins, because Herod lived for Herod. By contrast, another builder, a humble carpenter born in Bethlehem, used a different material than did Herod (Matt. 16:18; 1 Peter 2:4-8). Jesus' buildings continue to grow because He built for the glory of God. Like David (1 Sam. 17:46), Elijah (1 Kings 18:36), and Hezekiah (Isa. 37:20), He lived so that the world may know that Yahweh, the God of Israel, is truly God. His construction projects will last forever because He built for the glory of God the Father. -link
CHRISTMAS VERSION
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What do you remember about Nuriza Iskenderbekova 's presentation?
Our definition of culture?
