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One of the most challenging passages in the book of Job is the Lord's long description of a hippopotamus and crocodile. In this NSBT, Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil, helping readers appreciate the reward of Job's faith (and ours) as we endure in trusting God while living in an unredeemed creation.
' . his hand pierced the fleeing serpent' (Job 26:13 ESV) One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (chapters 40-41). The characters and the reader have waited a long time for the Lord to speak - only to receive what is traditionally interpreted as a long description of a hippopotamus and a crocodile (Behemoth and Leviathan). The stakes are very high. Is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? It is difficult for modern readers to avoid a sense of frustrating anti-climax as the book concludes. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil. A supernatural interpretation fits better exegetically within the book of Job and in its original context. It also helps us to appreciate the satisfying climax to the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying that he understands the evil at loose in his creation better than Job does, that he is in control of it, and will one day destroy it.
' ... his hand pierced the fleeing serpent' (Job 26:13 ESV) One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (chapters 40-41). The characters and the reader have waited a long time for the Lord to speak - only to receive what is traditionally interpreted as a long description of a hippopotamus and a crocodile (Behemoth and Leviathan). The stakes are very high. Is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? It is difficult for modern readers to avoid a sense of frustrating anti-climax as the book concludes. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil. A supernatural interpretation fits better exegetically within the book of Job and in its original context. It also helps us to appreciate the satisfying climax to the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying that he understands the evil at loose in his creation better than Job does, that he is in control of it, and will one day destroy it.
Why Suffering Exists: God's Purpose for Pain in the Life of Job and throughout Scripture Why does God allow suffering? The pain of suffering can be overwhelmingly mysterious, but the Bible does provide answers. Throughout Scripture, God allows trials in order to accomplish specific purposes in the lives of his people. When faced with suffering they experience spiritual growth; repentance from sin; or, as in the Old Testament story of Job, the chance to demonstrate devotion to God in the face of inexplicable agony. In Suffering Wisely and Well, Eric Ortlund explores different types of trials throughout Scripture, revealing the spiritual purpose for each and reassuring readers with God's promise of restoration. The majority of the book focuses on Job, one of the most well-known yet misunderstood stories of suffering. Ortlund thoughtfully analyzes the text chapter by chapter, including the doubt of Job's friends, God's response to Job's questions, and the meaning behind important imagery including references to Leviathan and Behemoth. Suffering Wisely and Well shows readers how to deepen their relationship with God during painful experiences in their own lives and how to comfort others who are hurting. Explores Lament and Redemption in Scripture: Helps readers understand how to interpret suffering from a Christian perspective Applicable: Each chapter ends with a "What Have We Learned?" summary Biblical Advice on Grief and Support: Teaches Christians how to avoid blame or legalism when addressing the suffering of others
"Batto argues persuasively that biblical authors, like other ancient Near Eastern authors, used mythic traditions in composing their new syntheses. . . . His bold argument is impressive".--Richard J. Clifford, Professor of Old Testament, Weston School of Theology, Cambridge, Massachusetts.
The ancient Near Eastern mode of thought is not at all intuitive to us moderns, but our understanding of ancient perspectives can only approach accuracy when we begin to penetrate ancient texts on their own terms rather than imposing our own world view. In this task, we are aided by the ever-growing corpus of literature that is being recovered and analyzed. After an introduction that presents some of the history of comparative studies and how it has been applied to the study of ancient texts in general and cosmology in particular, Walton focuses in the first half of this book on the ancient Near Eastern texts that inform our understanding about ancient ways of thinking about cosmology. Of primary interest are the texts that can help us discern the parameters of ancient perspectives on cosmic ontology—that is, how the writers perceived origins. Texts from across the ancient Near East are presented, including primarily Egyptian, Sumerian, and Akkadian texts, but occasionally also Ugaritic and Hittite, as appropriate. Walton’s intention, first of all, is to understand the texts but also to demonstrate that a functional ontology pervaded the cognitive environment of the ancient Near East. This functional ontology involves more than just the idea that ordering the cosmos was the focus of the cosmological texts. He posits that, in the ancient world, bringing about order and functionality was the very essence of creative activity. He also pays close attention to the ancient ideology of temples to show the close connection between temples and the functioning cosmos. The second half of the book is devoted to a fresh analysis of Genesis 1:1–2:4. Walton offers studies of significant Hebrew terms and seeks to show that the Israelite texts evidence a functional ontology and a cosmology that is constructed with temple ideology in mind, as in the rest of the ancient Near East. He contends that Genesis 1 never was an account of material origins but that, as in the rest of the ancient world, the focus of “creation texts” was to order the cosmos by initiating functions for the components of the cosmos. He further contends that the cosmology of Genesis 1 is founded on the premise that the cosmos should be understood in temple terms. All of this is intended to demonstrate that, when we read Genesis 1 as the ancient document it is, rather than trying to read it in light of our own world view, the text comes to life in ways that help recover the energy it had in its original context. At the same time, it provides a new perspective on Genesis 1 in relation to what have long been controversial issues. Far from being a borrowed text, Genesis 1 offers a unique theology, even while it speaks from the platform of its contemporaneous cognitive environment.
Undines—from the Latin root unda, which means “wave”— are water elementals, or spirits of the water world. Like their fellow elementals—salamanders (fire), sylphs (air), and gnomes (earth)—undines are united with, and personify, their element. First mentioned in the alchemical works of medieval botanist Paracelsus, undines appear throughout European folklore. Who are these mysterious creatures of lakes, oceans, and waterfalls? Undines takes readers directly into the water spirits’ realm through stories, personal encounters, and interviews with such luminaries as Istiphul, the undine queen whose presence embodies the magical essence of the feminine. Whether seen as fact or fairy tale, Undines presents archetypal truths and insights into human nature. The powers and abilities that undines display are latent in us all and crucial to humanity’s evolution (or mere survival): harmony with nature, empathy and compassion, a deep capacity to love, and a cooperative rather than combative relationship to the world. Undines will appeal broadly to readers of mythology, fantasy, and fairy tales, particularly to practitioners that work with nature spirits and elemental beings—Druids, Wiccans, pagans, and those interested in magic and mysticism.
Foreword by Peter Machinist Hermann Gunkel's groundbreaking Schöpfung und Chaos, originally published in German in 1895, is here translated in its entirety into English for the first time. Even though available only in German, this work by Gunkel has had a profound influence on modern biblical scholarship. Discovering a number of parallels between the biblical creation accounts and a Babylonian creation account, the Enuma Elish, Gunkel argues that ancient Babylonian traditions shaped the Hebrew people's perceptions both of God's creative activity at the beginning of time and of God's re-creative activity at the end of time. Including illuminating introductory pieces by eminent scholar Peter Machinist and by translator K. William Whitney, Gunkel's Creation and Chaos will appeal to serious students and scholars in the area of biblical studies.
In this translation of two seminal works by Mauriac, the 1930 novel What Was Lost and its theoretical basis, the 1929 essay God and Mammon, Raymond MacKenzie re-introduces Mauriac to the English speaking world.
In this study, Brian A. Verrett argues that 1–2 Samuel contains a serpent motif by practicing biblical theology and literary criticism. This motif derives from the serpent in Genesis 3, and its function within the Samuel narrative is to heighten the reader’s anticipation in the coming messiah, who is the son of David and the seed of the woman from Genesis 3:15. This messiah will defeat the serpent and inaugurate his glorious reign over a renewed world. When 1–2 Samuel is read in this way, one appreciates previously unnoticed features of the text, understands aspects of the text that were formerly confusing, and rightly sees that the whole of 1–2 Samuel is a messianic document.