Archive for the ‘Shalmaneser V’ Tag
Above: Small Waterfall, Poss Creek, Ben Burton Park, Athens-Clarke County, Georgia, October 29, 2017
Photographer = Kenneth Randolph Taylor
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…Like foam upon water.
–Hosea 10:7, TANAKH: The Holy Scriptures (1985)
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READING HOSEA, PART VIII
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Hosea 10:1-15
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St. Augustine of Hippo (354-430) defined sin as disordered love. The great theologian and Bishop of Hippo Regius explained that God deserves the most love. Furthermore, people, as well as certain items, ideas, institutions, and activities deserve less love than God. Furthermore, some some ideas, items, institutions, and activities deserve no love. The Bishop of Hippo Regius taught that to give God less love than proper and anything or anyone else more love than proper is to have disordered love–sin. This sin is also idolatry, for it draws love away from God.
Hosea 10:1-15 employs metaphors for the (northern) Kingdom of Israel. 10:1-10 describes Israel as a vine. The vine’s days of economic prosperity and military security during the reign (788-747 B.C.E.) of Jeroboam II are over in the vision. Also, we read, the golden calf at Bethel (“House of God”), or as Hosea called the place, Beth-aven (“House of Evil;” see 4:15 also), will become an object of tribute hauled off to the Assyrian Empire. And
Samaria’s monarchy is vanishing
Like foam upon the water….”
–10:7, TANAKH: The Holy Scriptures (1985)
The New American Bible–Revised Edition (2011) offers an alternative translation:
Samaria and her king will disappear,
like a twig upon the waters.
Israel is like a heifer in 10:11-15. Israel, trained to sow righteousness and, therefore, to reap the fruits of goodness, instead plows wickedness. Therefore, Israel reaps iniquity and eats the fruits of treachery. Israel’s reliance on its way has led to its preventable fate.
I detect what may be evidence of subsequent Judean editing of 10:11:
I will make Ephraim do advance plowing;
Judah shall do [main] plowing!
Jacob shall do final plowing!
—TANAKH: The Holy Scriptures (1985)
Hosea 10:13-14 refers to military threats. The immediate threat was from either Tiglath-pileser III (r. 745-727 B.C.E.), Shalmaneser V (r. 727-722 B.C.E.), or Sargon II (r. 722-705 B.C.E.) of the Assyrian Empire. Shalmaneser V began the siege of Samaria; Sargon II finished it. This detail seems to have been lost on the author of 2 Kings 17:1-6. Perhaps Hosea 10:13-14, in referring to Shalman having destroyed Betharbel, means Shalmaneser III (r. 858-824 B.C.E.), from the time of King Jehu of Israel (r. 842-814 B.C.E.). (See 2 Kings 9:1-10:30; 2 Chronicles 22:5-9.) The reference to the battle at Betharbel is obscure, but the warning is plain. The collective consequences of collectively forsaking the divine covenant are terrible, we read.
Perhaps James Luther Mays summarized the situation best:
Yahweh will be the one who acts in gruesome devastation against those whose faith makes them secure against his judgment and independent of his power. Autonomy as a state of violation of their existence as the covenant people is the “evil of their evil.” The king to whom the army belongs and who therefore incarnates their independence of Yahweh will be the first to fall. In the dawn’s first light, when the battle has hardly begun, he shall be cut off.
—Hosea: A Commentary (1969), 150
After all, as R. B. Y. Scott wrote:
If the righteousness of Yahweh could not find realization in a social order, it must destroy the order of life men built in its defiance.
—The Relevance of the Prophets, 2nd. ed. (1968), 188
The prophets Hosea and Amos were contemporaries with different foci. As Rabbi Abraham J. Heschel wrote, Amos saw episodes yet Hosea saw a drama. Also, Amos focused on social injustice (especially economic injustice), but Hosea focused on idolatry. Injustice and idolatry were related to each other. The people and their kings, by straying from God, strayed also from the divine covenant, of which social justice was an essential part.
That is a timeless message that should cause many people to tremble.
KENNETH RANDOLPH TAYLOR
MAY 18, 2021 COMMON ERA
THE FEAST OF MALTBIE DAVENPORT BABCOCK, U.S. PRESBYTERIAN MINISTER, HUMANITARIAN, AND HYMN WRITER
THE FEAST OF SAINT FELIX OF CANTALICE, ITALIAN ROMAN CATHOLIC FRIAR
THE FEAST OF SAINT JOHN I, BISHOP OF ROME
THE FEAST OF MARY MCLEOD BETHUNE, AFRICAN-AMERICAN EDUCATOR AND SOCIAL ACTIVIST
THE FEAST OF SAINT STANISLAW KUBSKI, POLISH ROMAN CATHOLIC PRIEST AND MARTYR, 1945
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Above: A Map of the Kingdoms of Israel and Judah
Scanned from an Old Bible
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READING HOSEA, PART I
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Hosea 1:1
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This post begins an ambitious program of Bible study and blogging. I, having recently blogged my way through Daniel, Jonah, and Baruch at this weblog, turn to the other books of the Old Testament classified as prophetic. In the first stage, I am reading and blogging about Hosea, Amos, Micah, and First Isaiah, all of them contemporaries prior to the Babylonian Exile.
The prophet Hosea (“rescue”) ben Beeri lived and prophesied in the (northern) Kingdom of Israel. According to Hosea 1:1, Hosea prophesied during the reigns of the following monarchs:
- Azariah (Uzziah) of Judah (r. 785-733 B.C.E.); see 2 Kings 15:1-7 and 2 Chronicles 26;
- Jotham of Judah (r. 759-743 B.C.E.); see 2 Kings 15:32-38 and 2 Chronicles 27:1-9;
- Ahaz of Judah (r. 743/735-727-715 B.C.E.); see 2 Kings 16:1-20, 2 Chronicles 28:1-27, and Isaiah 7:1-8:15;
- Hezekiah of Judah (r. 727/715-698/687 B.C.E.); see 2 Kings 18:1-20:21, 2 Chronicles 29:1-32:33, Isaiah 38:1-39:8, and Ecclesiasticus/Sirach 48:17-22 and 49:14; and
- Jeroboam II of Israel (r. 788-747 B.C.E.), see 2 Kings 14:23-29.
The list of kings (with dates taken from The Jewish Study Bible, Second Edition, 2014) does not include any Israelite monarchs who succeeded Jeroboam II through the Fall of Samaria (722 B.C.E.) and were contemporary with King Ahaz of Judah and perhaps King Hezekiah of Judah. Also, this list prioritizes the Kings of Judah. If one is intellectually honest (as I try to be), the chronological problem is obvious: Ahaz and Hezekiah do not belong on the list of kings in Hosea 1:1. The Book of Hosea contains layers of composition and editing. Alteration of the original text seems to have begun perhaps as early as prior to the Babylonian Exile, in the (southern) Kingdom of Judah, and continued (probably) as late as the post-Exilic period. The chronological discrepancy in Hosea 1:1 is a minor matter. If I were a fundamentalist, it would trouble me, and I would attempt to reconcile the irreconcilable. Karen Armstrong tells us:
…fundamentalism is antihistorical….
—A History of God: The 4,000-Year Quest of Judaism, Christianity, and Islam (1993), xx
The NIV Study Bible (1985) pretends that there is no chronological discrepancy in Hosea 1:1. But I do not affirm either Biblical literalism or inerrancy, so I acknowledge and ponder the evidence of alteration of the original text of the Book of Hosea. Besides, salvation does not require willful ignorance or a frontal lobotomy. Besides, giving short shrift to one’s intellect in the name of piety dishonors the image of God in oneself.
The germane note in The Jewish Study Bible, Second Edition (2014) argues for the editing of the original text of the Book of Hosea during the final, declining period of the (southern) Kingdom of Judah:
From the Israelite perspective, the book is anchored in the last period of strength of the Northern Kingdom; from the Judahite perspective, it is anchored in a period in which Israel moves from a political position of strength to the beginning of its demise in the days of Hezekiah. This double perspective is no mistake, but a rhetorical clue for the reading of the book.
–1132
Gale A. Yee wrote:
The priority of Judean kings suggests a Judean editing. The phraseology and structure that this verse shares with other prophetic superscriptions indicates that it was part of a joint redaction of the prophetic books. This editing probably occurred during or after the Babylonian exile, when the latter prophets can be dated. Moreover, the phraseology is similar to the editing of 1 and 2 Kings, suggesting a deuteronomistic redaction. The superscription emphasizes that while the revelation was addressed to a particular prophet at a particular historical time, the book in its later, edited state articulates the revealed message of God. As God’s word through Hosea spoke to its original audience and to its later Judean audience, it continues to address us today.
—The New Interpreter’s Bible, Vol. 7 (1996), 217
The (united) Kingdom of Israel had divided in 928 B.C.E., early in the reign of King Rehoboam, son of King Solomon. The Davidic Dynasty, which had ruled the (united) Kingdom of Judah since 1005 B.C.E., governed the (southern) Kingdom of Judah, including the tribes of Judah and Simeon, until the Fall of Jerusalem (587 B.C.E.). In contrast, dynasties rose and fell in the (northern) Kingdom of Israel. King Jeroboam II (reigned 788-747) belonged to the House of Jehu, which had come to power in a bloody revolution in 842 B.C.E. Jeroboam II presided over a prosperous and militarily strong realm (2 Kings 14:23-29). Yet, just a quarter-century after his death, the former (northern) Kingdom of Israel fell to the Assyrian Empire. Those twenty-five years were politically tumultuous.
- King Zechariah succeeded his father, Jeroboam II, in 747 B.C.E., and reigned for about six months (2 Kings 15:8-12)
- King Shallum ended the House of Jehu, as well as the life and reign of King Zechariah via assassination in 747 B.C.E. Shallum reigned for about a month (2 Kings 15:13-16).
- King Menahem (r. 747-737 B.C.E.) came to power by having King Shallum assassinated (2 Kings 15:17-22).
- King Pekahiah (r. 737-735 B.C.E.), succeeded his father, King Menahem (2 Kings 15:23-26).
- King Pekah (r. 735-732 B.C.E.) came to power by having King Pekahiah assassinated (2 Kings 15:27-31).
- King Hoshea (r. 732-722 B.C.E.) came to power by having King Pekah assassinated. Assyrian King Sargon II (r. 722-705) finished what Shalmaneser V (r. 727-722) had started; Sargon II terminated Hoshea’s reign and the existence of the (northern) Kingdom of Israel (2 Kings 17:1-23).
A note in The New Interpreter’s Study Bible (2003) suggests:
Because Hosea condemned the house of Jehu, it may be that he fled Israel prior to the revolt [of 747 B.C.E.], continuing to speak from Judah.
That is possible.
God, speaking through Hosea, repeatedly warned the people of the (northern) Kingdom of Israel of the terrors they were about to experience and urged them to restore their covenant relationship with God. They did not renew that covenant relationship, to their detriment. Perhaps subsequent editors of the original text of the Book of Hosea amplified these themes, with the benefit of hindsight. But these editors did not invent them.
Repurposing and revising texts was sufficiently commonplace in Biblical times that finding evidence of it had ceased to surprise me. For example, some of the Psalms originated at one place and in one period yet went through stages of revision, to fit different contexts.
Dr. Yee’s final point provides my jumping-off point for my conclusion for this post:
…[God’s word] continues to address us today.
Here, “God’s word” refers to what God has said and says. God’s word is as current today as it was last year, a decade ago, a century ago, a thousand years ago, and in antiquity. God’s word, although ancient, remains fresh. Are we paying attention?
KENNETH RANDOLPH TAYLOR
MAY 12, 2021 COMMON ERA
THE FEAST OF SAINT GERMANUS I CONSTANTINOPLE, PATRIARCH OF CONSTANTINOPLE; AND DEFENDER OF ICONS
THE FEAST OF SAINT GREGORY OF OSTIA, ROMAN CATHOLIC ABBOT, CARDINAL, AND LEGATE; AND SAINT DOMINIC OF THE CAUSEWAY, ROMAN CATHOLIC HERMIT
THE FEAST OF PAUL MAZAKUTE, FIRST SIOUX EPISCOPAL PRIEST
THE FEAST OF ROGER SCHÜTZ, FOUNDER OF THE TAIZÉ COMMUNITY
THE FEAST OF SYLVESTER II, BISHOP OF ROME
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Above: The Story of Tobit, by the Workshop of the Master of the Prodigal Son
Image in the Public Domain
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READING TOBIT
PART 1
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Tobit 1:1-15
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The Book of Tobit, present in Roman Catholic and Eastern Orthodox Bibles, falls into the canon of scripture for about three-quarters of the Christian Church. Tobit, like Esther, Jonah, and Judith, is a work of fiction that teaches theological and spiritual truths. The Catholic Study Bible (1990) and The Catholic Bible–Personal Study Edition (1995) describes the Book of Tobit as a novel. The Saint Joseph Edition of the New American Bible–Revised Edition (2011) accurately describes the Book of Tobit as a novella. The Book of Tobit is too long to be a short story and too short to be a novel.
The Orthodox Study Bible (2008) acknowledges that the Book of Tobit is a work of fiction. The introduction to the Book of Tobit describes the work as a love story in which a father sends his son out into the world. The son finds and saves a bride, whom he brings home. The introduction to the Book of Tobit links this story to Christ in John 3:16 and describes the Book of Tobit as an icon of the story of salvation.
The Book of Tobit is another Hellenistic work about Jews in exile. (The Book of Daniel is also such a work.) Superficially set in the eighth century B.C.E., the Book of Tobit teaches faith in God and trust in providence from the temporal perspective of the second century C.E.
The titular character is Tobit. His son is Tobias. “Tobit” is a shorter variation on “Tobias.” Both names mean, “the LORD is good.”
Tobit 1:2 signals the book’s status as fiction by naming the wrong Neo-Assyrian king. The verse names the monarch as Shalmaneser V (reigned 727-722 B.C.E.) Historical records tell us Sargon II (reigned 722-705 B.C.E.) was the king who completed Shalmaneser V’s work and conquered the northern Kingdom of Israel. (See 2 Kings 17:1-6, O reader.) However, historical records and 2 Kings 15:19 tell us that Tiglath-Pilesar III, also known as Pul (reigned 745-727 B.C.E.), took the tribe of Naphtali into exile.
Tobit was a devout Jew. The impossible internal chronology had Tobit live in excess of 150 years (1:4f), despite his age at death (14:1) being 112. Anyhow, he eschewed idolatry and made his offerings at the Temple in Jerusalem (Numbers 18:12-13; Deuteronomy 18:3-4). Tobit also distributed money to widows, orphans, and converts. He kept the food laws (Exodus 34:15; Leviticus 7:26-27; Leviticus 11:1-47; Leviticus 17:10-14; Deuteronomy 12:23-25; Deuteronomy 14:3-21; and Deuteronomy 15:23) in exile, too. Tobit obeyed the Law of Moses regardless of how difficult doing so proved to be. At home and in exile, Tobit was a model Jew.
Tobit also deposited ten talents of silver with a relative, Gabael, in Media. That amount equaled 3000 shekels.
The germane note in The New Interpreter’s Study Bible (2003) reads:
A substantial amount, but efforts to express in modern monetary units are futile.
Other sources do express that amount in modern monetary units, though. The Catholic Study Bible (1990) estimates the value as being about $10,000. The Saint Joseph Edition of the New American Bible–Revised Edition (2011) estimates the value as being at least $10,000.
We also read of Tobit’s wife, Anna, which means “Grace.” Remember that, O reader; the name is sometimes ironic.
The Book of Tobit contains similarities to the Books of Job and Daniel. We read of Tobit working for the king in Chapter 1. One may recall that Daniel worked for several monarchs. And one may remember accounts of Daniel’s piety. The parallels to Job, already becoming apparent, will become stronger as we continue.
Tobit 1 contains the Theory of Retribution, that God rewards faithfulness and punishes faithlessness. The Theory of Retribution, a hallmark of Deuteronomic theology, is prominent throughout the Book of Tobit and in much of the Hebrew Bible. Deuteronomy 28 teaches the Theory of Retribution, which informs the Books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings. In particular, consult Joshua 7:1-8:29; Judges 3:7-11; and 2 Samuel 11:1-12:15, for example, O reader.
The counterbalance also exists un the Hebrew Bible. Blessings also come undeserved. A relationship with God should not be a quid-pro-quo arrangement. See Deuteronomy 4:32-40; 6-11; 8:17-18; 9:4-6; 10:15; and 23:6, O reader. Likewise, that seems undeserved is a form of testing (Deuteronomy 8: 2, 3, 5, 16-17), and repentance following suffering precedes divine mercy (Deuteronomy 30:1-10).
What we do matters. How we respond to God is crucial. One does know a tree by its fruits. And actions have consequences. However, Prosperity Theology remains a heresy. Many of the devout suffer. Many of the devout become martyrs. And many of the devout endure poverty.
The Bible is a nuanced sacred theology. Any impression to the contrary is erroneous.
KENNETH RANDOLPH TAYLOR
NOVEMBER 25, 2020 COMMON ERA
THE FEAST OF WILLIAM HILEY BATHURST, ANGLICAN PRIEST AND HYMN WRITER
THE FEAST OF ISAAC WATTS, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER
THE FEAST OF JAMES OTIS SARGENT HUNTINGTON, FOUNDER OF THE ORDER OF THE HOLY CROSS
THE FEAST OF PETRUS NIGIDIUS, GERMAN LUTHERAN EDUCATOR AND COMPOSER; AND GEORG NIGIDIUS, GERMAN LUTHERAN COMPOSER AND HYMN WRITER
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Above: King Hoshea of Israel
Image in the Public Domain
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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33
PART XCIX
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2 Kings 17:1-41
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“The end has come upon my people Israel;
I will never again pass by them.
The songs of the temple shall become wailings in that day,”
says the LORD God;
“the dead bodies shall be many;
in every place they shall be cast out in silence.”
–Amos 8:2b-3, Revised Standard Version–Second Catholic Edition (2002)
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King Ahaz of Judah (Reigned 743/735-727/715 B.C.E.)
King Pekah of Israel (Reigned 735-732 B.C.E.)
King Hoshea of Israel (Reigned 732-722 B.C.E.)
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Hoshea son of Elah deposed and killed King Pekah of Israel in 732 B.C.E. Hoshea went on to become a vassal of King Shalmaneser V (reigned 727-722 B.C.E.) of the Neo-Assyrian Empire. King Sargon II (reigned 722-705 B.C.E.) added Israel to the empire in 722 B.C.E. Hoshea died in an Assyrian prison.
Historians and Biblical scholars have long tried to discern who “King So of Egypt” (verse 4) was. Egyptian records include no such Pharaoh. We could, of course, be reading a Hebrew version of an Egyptian name. Furthermore, the relative dating (“in the ____ year of King ____ of ____) complicates the translation of ancient dates to our Gregorian calendar and the B.C.E./C.E. scale. To make matters more confusing, even within 2 Kings and elsewhere in the Hebrew Bible, relative dating yields mutually exclusive dates, sometimes within a few verses of each other. This would bother me if I were a Biblical literalist. No, I know too much to be a fundamentalist.
2 Kings 17 drives home that the fall of the northern Kingdom of Israel resulted mainly from persistent, collective sin. The chapter also concludes that the fatal sins were baked into the schismatic kingdom from its founding, and that a series of bad kings made matters worse. All of these arguments were major points of the Deuteronomic History.
We also read the origin of the Samaritan religion. This information is essential to understanding much subsequent material in the Old Testament and the Gospels.
At the end of 2 Kings 17, Judah remained. So did hope. Hezekiah was the King of Judah.
KENNETH RANDOLPH TAYLOR
NOVEMBER 6, 2020 COMMON ERA
THE FEAST OF CHRISTIAN GREGOR, FATHER OF MORAVIAN CHURCH MUSIC
THE FEAST OF GIOVANNI GABRIELI AND HANS LEO HASSLER, COMPOSERS AND ORGANISTS; AND CLAUDIO MONTEVERDI AND HEINRICH SCHÜTZ, COMPOSERS AND MUSICIANS
THE FEAST OF HALFORD E. LUCCOCK, U.S. METHODIST MINISTER AND BIBLICAL SCHOLAR
THE FEAST OF SAINT MAGDELEINE OF JESUS, FOUNDRESS OF THE LITTLE SISTERS OF JESUS
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Above: Shalmaneser V
Image in the Public Domain
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The Collect:
Direct us, O Lord God, in all our doings by your continual help,
that all our works, begun, continued, and ended in you,
may glorify your holy name; and finally, by your mercy,
bring us to everlasting life, through Jesus Christ, our Savior and Lord. Amen.
—Evangelical Lutheran Worship (2006), page 47
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The Assigned Readings:
2 Kings 17:24-41 (Monday)
2 Kings 18:9-18 (Tuesday)
2 Kings 18:19-25; 19:1-7 (Wednesday)
Psalm 101 (All Days)
1 Timothy 3:14-4:5 (Monday)
1 Timothy 4:6-16 (Tuesday)
Luke 18:18-30 (Wednesday)
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Those who in secret slander their neighbors I will destroy;
those who have a haughty look and a proud heart I cannot abide.
My eyes are upon the faithful in the land, that they may dwell with me,
and only those who lead a blameless life shall be my servants.
Those who act deceitfully shall not dwell in my house,
and those who tell lies shall not continue in my sight.
I will soon destroy all the wicked in the land,
that I may root out all evildoers from the city of the LORD.
–Psalm 101:5-8, The Book of Common Prayer (1979)
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That depiction of God is consistent with the one in 2 Kings 17:25, in which, after the fall of the Kingdom of Israel to kill the Assyrians, God sent lions to kill some of the godless settlers. That story troubles me, for, although I do not mistake God for a divine warm fuzzy, I do not confuse God for a vengeful thug either.
The emphasis in the composite pericope from 2 Kings, however, is on King Hezekiah of Judah (reigned 727/715-698/687 B.C.E.) and the predicament of his realm. Judah had to pay tribute to Assyria, after all. Furthermore, Rabshakeh, the envoy of King Shalmaneser V of Assyria (reigned 727-722 B.C.E.), blasphemed, claiming that God was on the side of Assyria and that the people should disregard Hezekiah, who advised trusting in God for deliverance. In 2 Kings 19 God saved Judah from Assyrian forces.
We should trust in God, laying aside our attachments to fear, political power, military might, false teaching, and wealth, among other things. In that list the only inherently negative item is false teaching. Fear can save one’s life and protect one’s health, but it can also lead to violence, hatred, bigotry, and insensitivity to human needs. Wealth is morally neutral, but how one relates to it is not. The same principle applies to political power and military might.
Each of us has attachments which distract from God. These attachments are therefore idols in so far as they distract from God. We might not need to abstain from certain behaviors or goods to get closer to God, but we do need at least to redefine our relationships to them. That is difficult, but it is possible via grace.
KENNETH RANDOLPH TAYLOR
MAY 18, 2016 COMMON ERA
THE FEAST OF MALTBIE DAVENPORT BABCOCK, U.S. PRESBYTERIAN MINISTER AND HYMN WRITER
THE FEAST OF SAINT JOHN I, BISHOP OF ROME
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Adapted from this post:
https://ordinarytimedevotions.wordpress.com/2016/05/18/devotion-for-monday-tuesday-and-wednesday-after-proper-18-year-c-elca-daily-lectionary/
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BLOGA THEOLOGICA 
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