* SPRING 2022 \u2013 JWST\/THST 1000 SECTION 01 MIDTERM NOTES FILE
(ONLY THIS DOCUMENT CAN BE USED ON THE MIDTERM) *<\/p>\n
TABLE OF CONTENTS<\/p>\n
1 Genesis 24-36 1<\/p>\n
2 Genesis 37-50 (Joseph Narrative) 2<\/p>\n
3 Brettler, Ch 8 Biblical Law: Codes and Collections 4
4 Brettler, Ch 9 Incense is Offensive to Me: The Cult in Ancient Israel 7
5 Judges 1-8, 19-21 11
6 1 Samuel 8-12, 16-20, 31 14
7 Carr, Ch 4 Echoes of Past Empires 17
8 Carr, Ch 5 Narrative Prophecy of the Northern Kingdom 19 <\/p>\n
Genesis 24-36 <\/p>\n
Peyton, Booker, Jose, and Shilong<\/p>\n
Genesis 25: A tired and hungry Esau gives up his birthright to his younger brother Jacob in exchange for his birthright. Later, Jacob and Esau\u2019s mother Rebekah convinces into tricking their blind and dying father to giving Jacob by putting animal fur on Jacob\u2019s skin.\u00a0<\/p>\n
These are both examples in which God declares a character will have power in the future, as he tells Rebekah that the younger brother would have power over the older brother.<\/p>\n
This is also an example of a \u201ctrickster character\u201d, as mentioned in Chapter 2 of the Emergence of Ancient Israel reading. Trickster characters such as Jacob were used by the early Israelites in stories of characters who used cleverness to achieve success against difficult odds, as this was a way for the early Israelites to be inspired in their own struggles against their powerful neighbors.<\/p>\n
The theme of trickery continues in his exploits with Laban, as Laban initially tricks Jacob into marrying his older daughter Leah in addition to his younger daughter Rachel whom Jacob was attracted to. In return, Jacob tricks Laban<\/p>\n
The repeated storyline of Abraham\/Isaac moving to a city and pretending to be an alien also plays into the theme of trickery. This first showed up in the earlier chapters of Genesis, then again in Genesis 26.\u00a0<\/p>\n
A theme of Genesis that\u2019s exemplified in Genesis 28 is when Isaac tells Jacob that he will have lots of offspring and will be the heir to Abraham\u2019s covenant<\/p>\n
This is an example of the development of one of God\u2019s covenants and foreshadow\u2019s Abraham\u2019s descendants returning to Canaan<\/p>\n
Emergence of early Israel depicted in Genesis; Jacob renamed Israel, Jacob discovering Bethel and Paniel<\/p>\n
In Genesis 35, God speaks to Jacob and renames him Israel. This is in connection to the early Israelites using the Hebrew Bible stories as a means to strengthen their own identity.\u00a0<\/p>\n
Genesis 24-36 outline:<\/p>\n
Story of Isaac and Rebekah<\/p>\n
Abraham\u2019s late life and his death<\/p>\n
Jacob and Esau<\/p>\n
Stolen birthright and blessing<\/p>\n
Jacob\u2019s journey to Paddan-aram<\/p>\n
Jacob marrying Leah and Rachel<\/p>\n
Jacob profiting off of Laban<\/p>\n
Jacob and Esau reunite<\/p>\n
Encounter with Shechem and Hamor<\/p>\n
Death of Isaac<\/p>\n
Genesis 37-50 (Joseph Narrative)<\/p>\n
Ji\u2019onna, Medina, Carly<\/p>\n
Joseph is the son of Jacob also known as Israel and he is the son of Issac the son of Abraham. <\/p>\n
Joseph was the favorite and his brothers were jealous of him because he had the power to interpret dreams. Brothers conspired to kill him. Joseph’s brother Ruben did not want to kill him.<\/p>\n
Joseph’s brothers took his robe gifted to him by his father and planted animal blood on it. They informed his father that he had died.<\/p>\n
His brothers decided to sell him into slavery instead. <\/p>\n
Joseph was taken to Egypt to work for the pharaoh.<\/p>\n
Joseph was widely successful and handsome. <\/p>\n
The pharaoh’s wife asked Joseph to have sex with her but he refused.<\/p>\n
The pharaoh\u2019s wife claimed that he raped him. The pharaoh placed him in prison where the king\u2019s prisoners were imprisoned. <\/p>\n
Joseph stayed healthy because the Lord was with him. There were two other prisoners, a cupbearer and chief baker for the king of Egypt.<\/p>\n
Both the cupbearer and chief baker had a dream the same night. Joseph interpreted both dreams.<\/p>\n
For the cupbearer he interpreted that \u201cthe three branches are three days; within three days Pharaoh will lift up your head and restore you to your office; and you shall place Pharaoh\u2019s cup in his hand, just as you used to do when you were his cupbearer.\u201d<\/p>\n
For the chief baker he interpreted \u201cthe three baskets are three days; 1 within three days Pharaoh will lift up your head\u2014from you!\u2014and hang you on a pole; and the birds will eat the flesh from you.\u201d <\/p>\n
Both of Joseph’s interpretations came true. He asked the cupbearer to remember him and he did not. <\/p>\n
Two years passed and he interpreted the pharaoh’s dream and predicted that Egypt would be prosperous for 7 years then would have famine for 7 years.<\/p>\n
He suggested taking one-fifth of the produce of the land of Egypt during the seven plenteous years and save it for the years of famine.<\/p>\n
Joseph was second in power underneath the pharaoh. <\/p>\n
He married an Egyptian woman named Asenath. Joseph had two sons named Manasseh and Ephraim.<\/p>\n
There was famine throughout the world but Egypt <\/p>\n
Joseph’s brother came to buy grain from Egypt and Joseph puts them in prison for three days until they produce the youngest brother.<\/p>\n
Joseph asks them to leave the youngest brother in jail but the brother refuses.<\/p>\n
They feel remorse for what they did to Joseph. <\/p>\n
Joseph gives them money and sends them back to Canaan <\/p>\n
The brothers bring Benjamin to Joseph. <\/p>\n
Joseph frames Benjamin for stealing his cup.<\/p>\n
Joseph’s father felt he would die if Benjamin left as Joseph did. <\/p>\n
Joseph reveals himself to his brothers and asks them to bring his father to Egypt.<\/p>\n
Israel and all his offspring move to Egypt from Canaan . <\/p>\n
Israel blessed the pharaoh. <\/p>\n
Israel blesses Joseph’s two children. <\/p>\n
Israel states that the younger, Ephraim, will become greater. He also says that God promised to make them fruitful .<\/p>\n
Israel gave all of his sons a blessing. <\/p>\n
Although Joseph\u2019s brothers wished him harm, God used it for good. <\/p>\n
Israel dies and does not want to be buried in Egypt but where Abraham and his wife Sarah and Isaac and his wife Rebekah were buried. <\/p>\n
One of Joseph’s father\u2019s dying wishes was that he forgives his brothers and he did.<\/p>\n
Joseph lived one hundred and ten years and lived in Egypt for the rest of his life.<\/p>\n
Brettler, Ch 8 Biblical Law: Codes and Collections<\/p>\n
Eden, Tyler, Julia, Arianna<\/p>\n
Tyler Reavis: The Nature of Biblical Law<\/p>\n
The repeated interactions with the law most Americans have causes for most people to grasp a general understanding of the legal system. Although modern law and biblical law share similarities, their causing factors and functions fundamentally differ.\u00a0 The main difference between these two being the nature of the causation for each type of law. The book of Exodus proclaims the origin of law is divine and that it was delivered by God to the Israelites. In Exodus (20:1-17) the Bible details the 10 Commandments given forth by God to Moses for him to spread amongst the Israelites. Then in Exodus (20:18-21) the Israelites have a revelation about the power of God and ask Moses to relay the message of God to them instead of facing the true might of the Lord. After tasking Moses with relaying his message to the Israelites God explains in detail each one of his laws in Exodus (20:22 – 23:33). This proves that the nature of biblical law is divine because it was given forth by God for all Israeelites to obey without question. The Bible was unique in its approach to law in comparison to the other ancient nations in the surrounding areas. In most other surrounding religions it was the king not their deity who constructed laws and legal systems for their respective nation. One example would be the prologue of the famous Laws of Hammurabi, in which Hammurabi claims his god Marduk commanded him to create just laws for the people of his land. Hammurabi utilizes Marduk\u2019s command to craft principle laws of truth and justice enhancing the well-being of the people of land. Furthermore he claimed another god Shimachu granted him inside into the truth causing him to label himself the king of justice. The main difference between the origin of each religion’s laws remains that the Bible attributes the creation of laws to God while Hammurabi is credited with creating the laws, not his deities. In the Bible God was thought of as king because of his administration of the laws which explains why the kings of the land play minor roles in the creation of laws and the administration of justice. The Bible can distinguish between two different types of laws, religious laws, which details the ways God should be worshipped, and interpersonal laws. For example the decalogue is divided into two sections, first the religious laws then the interpersonal laws. Still laws such as honoring one\u2019s parents which would typically be considered interpersonal were given religious justifications Exodus(20:12).\u00a0 More clearly the divine nature of biblical law can be seen when comparing the laws on adultery with those of the ancient Near East. In the ancient Near East the wife who committed adultery had wronged her husband, sometimes resulting in the husband determining her punishment. In Genesis (39:9) when Potiphar\u2019s wife tries to seduce Joseph he states adultery is the most wicked thing because it is a sin before God. In the Bible adultery is not thought of as a wrong action against the husband but instead a sin before God because he is the lawgiver. The uniqueness and complexity of the Bible\u2019s laws origins explains why ancient Israelites had trouble explaining them and the reasons there are more than one recounting of the events. Most sources will recount that Moses alone had access to the words of God while Exodus (24:9-11) states that more than seventy elders of Israel ate and drank with the Lord.\u00a0<\/p>\n
Why does the Bible choose for the origins of law to be divine in nature?<\/p>\n
I think that the Bible chooses for the origins of law to be divine because it limits the amount of pushback from the people because they could never hope to fight against God. This forced everyone to follow the laws without question unlike when a king proposed laws they could be overthrown or challenged because they were also a man.\u00a0<\/p>\n
Eden Raiter: The Decalogue<\/p>\n
The Decalogue is commonly known as the 10 commandments. It is a list of religious principles sacred in Judaism. They include injunctions to honour God, the Sabbath, and one’s parents, as well as bans on idolatry, murder, adultery, theft, false witness, and covetousness. They reflect a morality common to the ancient Middle East. The author in this section argues that the Decalogue being called \u201cthe 10 commandments\u201d is not attested in the Bible and is inaccurate. One example given to prove the author’s point is using a quote from the first statement in the Decalogue which reads: \u201cI the LORD am your God who brought you out of the land of Egypt, the\u00a0 house\u00a0 of\u00a0 bondage\u201d which the author states \u201cis certainly not a commandment.\u201d\u00a0 Both of the commonly used terms, Decalogue and the Ten Commandments, follow the tradition of Exodus and Deuteronomy in insisting that this text must be divided into ten sections. This most likely reflects a notion of ten as a number expressing perfection, but the Decalogue comprises as many as thirteen separate statements. The author also talks about how biblical texts also changed during their transmission and how the Decalogue should not be upheld as the central biblical text. He says they were updated, expanded, and\u00a0 made to fit their broader context, meaning the\u00a0 Decalogue which\u00a0 is\u00a0 ascribed\u00a0 directly\u00a0 to\u00a0 God\u2014then\u00a0 it\u00a0 certainly\u00a0 happened\u00a0 to\u00a0 other\u00a0 texts, which would have been even more fluid. The many versions show that\u00a0 Exodus\u00a0 20 cannot\u00a0 simply\u00a0 be\u00a0 seen\u00a0 as\u00a0 The words\u00a0 that God\u00a0 spoke on Sinai.<\/p>\n
Arianna Sanders: Covenant Collection<\/p>\n
Summary\/Analysis<\/p>\n
Moses first tells the Israelites of God\u2019s covenants in Exodus. These laws, or covenants, establish a sense of the laws and values that were important to the ancient Near East, as well as the practices used to seek forgiveness from sin. The covenant collection covers the distinction between codes and collection. The word codes indicate a complete set of laws determined for the use of courts. Near Eastern cultures oftentimes did not use codes for that reason. Collection itself is a more general term for the laws included. The Bible uses casuistic and apodictic laws. Casuistic were the main form of law used in the ancient Near East. They are laws that use \u201cif\/then\u201d statements. Apodictic laws are absolute. For example, the chapter uses the example \u201cWhoever lies with a beast shall be put to death\u201d (22:18) to explain the nature of apodictic laws in the Bible. Rather than an \u201cif\/then\u201d statement, it states directly the terms of punishment for the sin. Many laws in the ancient Near East include laws that are not intended for court and have preset punishments intended for the specific law broken.\u00a0<\/p>\n
Question<\/p>\n
Why is the distinction between codes and collections important?<\/p>\n
In the ancient Near East, collections were much more common. Codes indicate the involvement of a court determined punishment which does not reflect on the culture of the time.\u00a0<\/p>\n
Julia Passannante: The Goring Ox<\/p>\n
In this section the author aims to search for what laws are \u201creal\u201d and which are \u201cideal\u201d, meaning that no one knows what laws were historically accurate and which were fabricated. The author goes on to give examples of biblical laws versus Hammurabi\u2019s laws. The one he exemplifies is the Goring Ox law. This law talks about the consequences if a man\u2019s ox were to gore someone and the different circumstances that would affect the punishment. The author notes the precise similarities in content and structure between the biblical law and Hammurabi\u2019s law. The laws both make clear that the main punishment is not for the unruly nature of the ox, but for the negligence of the owner. The similarities show that the author of the biblical law most likely knew of Hammurabi\u2019s law and adjusted the law to fit Israelites norms. The biggest difference between the biblical law and Hammurabi\u2019s law is that the biblical law states that the \u201dox shall be stoned to death and its flesh shall not be eaten\u201d. In Hamurabis laws it\u2019s made clear that the author of the laws understand that the crime is not premeditated. In the covenant collection the law states that if a known goring ox kills a man than the owner too shall be stoned unless he can ransom for his life. This signifies the acts of negligence that are being punished. Finally the author discusses how the different versions of the law addresses treating people different based on their worth, meaning whether or not they are a free person or a slave. Hammurabi\u2019s laws separate punishments based on what the victim’s status is. The covenant collection does not accept this portion of Hammurabi\u2019s law and does not make distinctions between different classes in laws.<\/p>\n
\u00a0<\/p>\n
Arianna Sanders: From the Goring Ox to Biblical \u201cLaw\u201d in General<\/p>\n
Summary\/Analysis<\/p>\n
In the Bible many of the laws used were revisions of laws used in ancient Mesopotamia. However, in the Bible there were no major class distinctions written in the laws. The laws themselves reflect the ideal lifestyle, not a complete reality. There are three collections of laws in the Bible: the Covenant Collection, the Holiness Collection (Leviticus 17-26), and the Deuteronomic Law Collection (Deuteronomy 12-26). With three different collections of laws, there\u2019s variations between each collection. For example, an example from Exodus and Deuteronomy is used to showcase the variations in laws. It states, \u201cExodus and Deuteronomy recognize that an Israelite may enslave another Israelite \u2018forever\u2019 (21:5-6 and 15:16-18, respectively), whereas Leviticus insists that Israelites slaves must be released every fiftieth year, explaining that, \u2018they are My servants, whom I freed from the land of Egypt; they may not give themselves over into servitude\u2019 (25:42; cf. vv. 39-43)\u201d (Brettler, 72). This example represents the variation in laws that is demonstrated throughout the three collections of law in the Bible. The laws represent the ideological perspective of that time period. That being said, the author is pushing the argument that many of the laws stated in all three collections are not as applicable to modern times due to their reflection on the culture and society of the ancient Near East.\u00a0<\/p>\n
Question<\/p>\n
How do the collection of laws reflect on the identity of the Israelites? Do these collections of laws still have an impact in modern day society? (might cut second half of question)<\/p>\n
Many of the laws used in the collections were similar to those of ancient Mesopotamia. The types of laws, their punishments, as well as how they varied in different collections reflects the identity of the Israelites at that time. That being said, it\u2019s harder to connect these laws to modern day because cultures have shifted over time and the punishments for the laws, and the laws themselves, are not as relevant. <\/p>\n
Brettler, Ch 9 Incense is Offensive to Me: The Cult in Ancient Israel<\/p>\n
Sofia, Serene, Esteban, Kalif<\/p>\n
Ritual Within the Bible – Sofia <\/p>\n
Ritual in our modern day in age is open to interpretation. However, ritual is criticized for being the remainder of old fashioned religious practices. Julius Wellhausen, a German scholar viewed the history of the Bible as a transfer of free expression of religion to a more practiced, formal type of piety. Wellhausen also notes that prophets, some who are critical about rituals, are viewed in the highest position of the biblical religion. <\/p>\n
In Isaiah 1:10-17, the prophet Isaiah condemns the people of Sodom and Gomorrah for their rituals and animal sacrifices. However, Brettler notes that this condemnation of ritual is exaggerated (Brettler 74) because throughout the Hebrew Bible, rituals are written and explained. Rituals are also a central part of Near Eastern religion. There is evidence of ritual texts from Ugarit. These texts are very similar to the Bible and show how ritual came into everyday life. Therefore, it is shown that while ritual was condemned, it was a large part of people\u2019s lives in this region. Brettler uses Yom Kippur in Leviticus 16 as an example of the contradictory. Yom Kippur, a major religious day for people who practice Judaism, involves a lot of rituals to cleanse and prepare for God. <\/p>\n
Key Terms Used to Describe the Rituals – Serene<\/p>\n
Repentance is seen as the central element of the holy day Yom Kippur in contemporary Jewish practice. Therefore, the natural inclination is to read the ritual in Leviticus 16 within the theme of atonement or repentance. However, neither \u201cteshuvah\u201d (repentance) or \u201cshuv\u201d (to return) are featured anywhere in the chapter, and in fact, within the Torah, the only place in which repentance takes a cardinal role is Deuteronomy. The presence of \u201cshuv\u201d in Deuteronomy and its absence within Priestly texts is greatly significant considering their representation of two different streams of thought in the Bible (Brettler 75).<\/p>\n
Priestly texts instead use the verb \u201ckipper\u201d, of which the root \u201ck-p-r\u201d is reflected in the name of Yom Kippur and translated as \u201cto atone\u201d. However, our knowledge of biblical Hebrew is incomplete due to lack of linguistic informants to discern grammatical structure. Contemporary Hebrew is not helpful as it has progressed too far since biblical times to be a useful source. Instead, the methods by which we interpret biblical terms is through comparison to related words in other Semetic languages, consulting ancient Bible translators, or making inferences based upon literary context. For the root \u201ck-p-r\u201d, it was found in other Semitic languages to mean \u201cto wipe\u201d or \u201cto purify\u201d. This fits best within the context of Leviticus 16 as it is used in reference to structures, like the shrine and the altar, rather than in reference to people. While many modern translations favor the translation \u201cto atone\u201d, the JPS translation\u2019s \u201cpurge\u201d better reflects this chapter\u2019s ritual, which surrounds the purging or purification of the Sanctuary (Brettler 76).<\/p>\n
Concepts Behind the Inside Ritual – Kalif<\/p>\n
This section of chapter 9 is all about the concept of the inside ritual.<\/p>\n
Or in other words, the reason why these rituals are performed.<\/p>\n
The author Brettler discusses the idea of Jacob Milgrom. Milgrom explains that the Temple in which these rituals are performed is influenced by, in his words, \u201chuman activities\u201d (76). This means that the Temple absorbs impurities as a result of human sin. As time goes on these impurities continue to be embedded into the temple and thus must be ritually purified from time to time.<\/p>\n
This is important because Brettler talks about something called \u201cdivine abandonment\u201d (76). He says that the presence of God left the temple due to the \u201cterrible abominations\u201d (77) that the House of Israel practiced within the temple. This extraction of God so to speak is what allowed for the temple to eventually be destroyed. <\/p>\n
So, the concept of the inside ritual is to purify the space so there is a \u201ccontinued divine presence and blessing\u201d (77).<\/p>\n
Physical Setting of the Inside Ritual – Esteban<\/p>\n
As depicted at the end of Exodus, the Priestly Sanctuary has a three-part structure, these 3 parts of the Tabernacle and its objects symbolize the three main parts of man and its functions. The body is symbolized by the general Temple area or \u201cOuter Court\u201d, the soul is represented by the Holy Area and the spirit symbolized by the Holy of Holies. The general Temple area, may be entered by anyone in a state of ritual purity, this area contains the main altar which is used for sacrifices. Subsequently there is the \u201cHoly Area\u201d (Ha-kodesh, commonly translated as \u201cShrine\u201d), this area is more demanding in terms of ritual pureness, only ritually pure priests can access this area of the Temple. Finally we have \u201cThe Holy of Holies\u201d, considered the most important and purest of them all, only the high priest may enter, high priests descendants from Aaron. According to tradition, here was the Ark contained, covered by \u201ckapporet\u201d. The translation and nature of this word is still debated, the JPS translate it as \u201ccover\u201d, while others render it as \u201ccover\u201d, or \u201cmercy seat\u201d. Priestly accounts say that there is a \u201ccurtain\u201d which divides the Holy of Holies from the Shrine.<\/p>\n
The Inside Ritual – Sofia<\/p>\n
In Leviticus 16:1-19, a series of rituals is described that Aaron, the high priest, must perform. This includes the use of incense and animal sacrifices. The use of these rituals is mainly to purify and cleanse the Temple to prepare for God. The importance of these rituals is emphasized by the death of Aaron\u2019s sons, Nadab and Abihu, whose cause of death may be from their improper entry into the Sanctuary. This can be inferred because later on in Leviticus 16, it is outlined who is allowed to enter the innermost section of the Sanctuary and how to do so. In verses twelve through thirteen, it is described how Aaron or a high priest can enter this area. This is possible by taking coals and incense and creating a cloud or a screen so humans do not see God directly. <\/p>\n
In Leviticus 16:3-4 the ritual of animal sacrifices are explained. In this passage Aaron must be purified and properly dressed in \u201cwork clothes\u201d. The animals are used for the ritual of \u201cchattat\u201d which translates to \u201ca purification offering\u201d which entails purifying a certain part of the Temple. Only Aaron himself and his priestly family can handle the animal sacrifices if he or they are ritually pure, then offering their own sacrifices first. After that he may begin the main part of the ritual, determining which of the two goats will be representing the nation of Israel in that purification offering. The other goat is put on hold until the main ritual is complete. <\/p>\n
It is also noted in verse six that the animal must be slaughtered because a slaughter produces blood which has to be saved because it is vital to the ritual that follows in verse fourteen. However, this ritual occurs behind the screen whose purpose is to not see God directly. The blood of Aaron\u2019s bull and the nation\u2019s goat is then sprinkled seven times. This number is frequent in the Bible to represent completeness or finishing. <\/p>\n
Overall the goal of these sacrifices is to purify and cleanse the sins of the Israelites as it is stated in Leviticus 16:16. According to Brettler, the use of animal blood is seen as a \u201critual detergent\u201d (Brettler 79). Although the reason for the use of sacrificial animal blood is unclear, it is most likely connected to the fact that blood is the life force, or \u201cnefesh\u201d and in some way, it revives and cleanses. Each purification ritual does something different, cleansing different parts of the Temple for different types of sin. However, through the use of animal blood the Temple is restored to its purity, ultimately welcoming God into a place that He would want to stay in.<\/p>\n
The Outside Ritual – Serene<\/p>\n
The purpose of this ritual is outlined in Leviticus 16:21, which explains that the goat is taking on all the sins of the people and carrying them off to an area outside of civilization, effectively getting rid of them. The actions of Aaron are unique here, as he places both hands on the animal, rather than other sacrifices in which the person offering the animal places only one hand on it. Aaron\u2019s use of both hands exemplifies his transfer of sins onto the goat (Brettler 80).<\/p>\n
The word \u201cAzazel\u201d, which appears in Leviticus 16 four times, is another term difficult to discern meaning from. It does not follow the typical three letter pattern of Hebrew roots and has no helpful context. The Greek translation of the Bible translates it to \u201cscapegoat\u201d, which only works for two of its appearances. Some interpret it as the name of a place, and others as \u201cfor the elimination of divine anger\u201d, which may seem fitting from a modern theological stance but is simply unlikely from a linguistics perspective. The most likely interpretation is that of \u201cAzazel\u201d being the name of a demon, which would then make this ritual derivative of an older pre-biblical ritual. Regardless, it is apparent that the ritual performed in Leviticus 16:20-22 is a rite of elimination which purifies Israel (Brettler 80-81). <\/p>\n
The remainder of the section deals with the final actions of all the rituals\u2019 participants. Aaron, the person who led the scapegoat, and the person who burned the carcasses of the animals all encountered either supercharged holiness or impurity, and therefore needed to undergo ritual purification before returning to normal life (Bretler 81). <\/p>\n
Reframing the Ritual – Kalif<\/p>\n
In this section of chapter 9, Brettler discusses the possible meaning of a ritual in Leviticus 16. Brettler analyzes from Leviticus 16 that this ritual was a purification ritual of sorts. He further goes on to say that this ritual is only performed when needed, not a set date or time. alluding to the idea that verses 29 – 34 not being originally part of Leviticus 16. <\/p>\n
So, the reframing of the ritual is the ritualization of the purification ceremony. <\/p>\n
Brettler further fuels this idea with the ritual being set on a fixed day rather than transpiring–further ritualizing this ceremony.<\/p>\n
Brettler goes on to say that this reframing of the ritual by the Holiness School continued to go on as different traditions are developed, referring to it as \u201chousecleaning\u201d (82).<\/p>\n
Other Biblical Rituals – Esteban<\/p>\n
Rituals are different everywhere, in every religion, even in the same religion, priests may perform the ritual in a different way, there isn’t such a thing as a traditional biblical rite. As a result, the explanation of Leviticus 16’s structure and meaning cannot be generalized to all subsequent ceremonies. However, every ritual, even ones requiring a large number of materials and a large amount of blood, are not pointless predetermined activities, instead, they are a set of actions with a purpose and a specific function.<\/p>\n
Every ritual should be examined in a similar way. In other situations, their function is clear only by looking at the immediate scriptural context. For example, in Deuteronomy 21:1\u20139, a rite for expiating a killing when the murderer cannot be discovered is described. Cleaning the country (Israel) with blood. Considering this, most of the ritual’s symbolism is rather simple to comprehend. There are many rituals that, on the other hand, do not provide as much information about their purpose, creating confusion among the non-believers, without the use of other sorts of analysis, their significance remains a mystery.<\/p>\n
The book of Leviticus, in particular, is replete with ceremonies. In contrast to many other biblical writings, these ceremonies must be done in the sanctuary. Leviticus is a Priestly book, and the priests’ lives revolved around the Temple. There is a strong sense that these rites must be executed exactly as specified, which is typically accomplished through repetition, practice, and preparation, that\u2019s why they are so strict in every way.<\/p>\n
There are many passages that lack an ethical or moral component, and we \u201canachronize\u201d them if we claim that such a component is implicit. We don\u2019t understand their meaning or function, creating wrong judgment.<\/p>\n
The concept that if ritual prescriptions are rigorously followed, the divine Presence will be maintained is a distinctively Priestly viewpoint. It’s easy to see how this viewpoint may evolve among a group centered on the Temple and its ceremonies. Many groups had opposing viewpoints on what would lead to heavenly blessing.<\/p>\n
Judges 1-8, 19-21<\/p>\n
Isaiah, Jasmeet, Evan<\/p>\n
Chapters 1-2<\/p>\n
Once Joshua passed away, the lord told the people of Judah to take up the fight against the Canaanites. The men of Judah fought and defeated the Canaanites and Perizzites and cut off the fingers and toes of the king of Bezek. Judah\u2019s leader, Caleb, offered his daughter in marriage for whoever killed Kiriath Sepher, which ended up being Othniel. Caleb gave them the lower and upper springs. Some of the Canaanites who weren\u2019t driven from their land became slaves; and some even lived free.<\/p>\n
An angel threatened the Israelites in Bokim because they hadn\u2019t torn down the altars of false gods. The angel claimed that because they had done this, the other gods would become snares for them and the God would not help. Once Joshua was buried in the hill country of Ephesus, the Israelites started serving the Baals and various gods of the people around them. The Lord became angry with them and let plunderers have their way with them until He raised judges to help. The Israelites did listen to the judges\u2026 until the judge died and they reverted back to their old ways of reverting to other gods. The lord became angry again and refused to drive out the Israelites\u2019 enemies.<\/p>\n
Chapters 3, 4, and 5<\/p>\n
Chapter 3 starts off with the Israelites praying to their God. The Israelites did what was considered bad in the eyes of God, praying to the Baals and Asherah. The Lord then put the power into the hands of King Cushan. Then, the Israelites cried out to the Lord, and the Lord sent Othniel. Othniel went out to war, and Othniel had the upper hand. The land then was free for 40 years. <\/p>\n
Once again, the Israelites do what was considered bad in the eyes of their Lord, and the Lord gave power to King Eglon. He then went on to destroy the city, and takes over. Then, the Israelites cried out to their Lord, and the Lord sent out Ehud. Ehud had made himself a sword. He enters the chamber, and tells the King that he has a message from the God. Then, Ehud reaches for the sword, and prevails over the King, and heads out. After Ehud heads out, the servants come, and think that the King is resting. They find out that their King was dead. Ehud escapes to Seirah. After Ehud, Shamgar comes and prevails over 600 men, and delivers Israel. <\/p>\n
Chapter 4 starts off by, once again, the Israelites doing what was considered bad in the eyes of the Lord. The Lord gave the power to King Jabin to prevail, and the Israelites cried out to the Lord. In this time period, Deborah was judging Israel. Deborah calls Barak out, and tells Barak to be positioned at Mount Tabor. Deborah says that she will draw out Sisera, and tells him to go over there. Barak, then, gets 10000 warriors with him. Sisera then finds out that Barak has troops with him, and he then too, gets his chariots. Then, the Lord put Sisera and his army into a panic, and Sisera runs away. The army of Sisera was conquered. Sisera, then fled to the tent, and Barak comes down and finds him dead.<\/p>\n
Chapter 5 is a song praising the God. Both Deborah and Barak sing to the Lord, talking about how they will make melody to the Lord. Both praise the Lord for him overcoming their enemies. Many positive things happened when Deborah came to Israel as a mother. Many different battles, positive things were talked about in the song, for instance, the victories in the battles. The victory of Sisera was talked about. They sang to the Lord, asking for all of their enemies to be rid of, and positive things to occur. <\/p>\n
Chpaters 6-8<\/p>\n
Because the Israelites did evil in the eyes of God, God gave them over to the Midianites, a group of people who ravaged the lands of the Israelites. When the Israelites prayed for God\u2019s help, God told them that they didn\u2019t listen to God so they had to pay the price. He then sent an Angel to talk to Gideon, the smallest member of the weakest clan in Manasseh. The angel told him that he would save Israel from the Midianites. Gideon said that he couldn\u2019t do it because of how weak he was but the Lord reassured him. Gideon then gave the Lord an offering and built an altar for God, which is now called Ophrah of the Abiezrites. Later that day, God gave him a series of directions to destroy Baal\u2019s altar and build a new one at night (because Gideon was afraid to do it during the day). The next day, people found out that Gideon had done it and dubbed him Jerub-Baal, and let Baal deal with him. Once the Midianites and the Amalekites crossed over the Jordan, Gideon let out a God-influenced trumpet sound, gathering the Abiezrites and sending out a call to arms to various Israelite tribes. Gideon then tested God, asking Him to cover the fleece in dew overnight if Israel was going to be saved. The next day, he did the same but asked for the dew to cover the ground instead of the fleece. God obliged.<\/p>\n
Chapter 7 \u2013 Gideon is told by the Lord that he had too many troops for their win to be credited to the Lord, so he has Gideon sift out troops through a number of tests<\/p>\n
The Lord first lets the fearful troops leave, halving their forces, then he separates the forces by how they drink water<\/p>\n
The troops that knelt and cupped the water with their hands were set aside and sent home, and those that lapped their water like a dog were taken into battle<\/p>\n
The troops are inspired by a dream a trooper has of a loaf of barley bread falling onto a Midian camp tent and causing it to fold<\/p>\n
The next day Gideon employs a trumpet plan, in which the 300 troops surround the camp with a torch, trumpets and empty jars<\/p>\n
The troops broke the jars and played the trumpets, and ally forces were summoned<\/p>\n
Chapter 8 \u2013 Consists of Gideon hunting down the two kings of Midian and then killing the citizens of Penuel for refusing to help him during the pursuit<\/p>\n
Gideon makes an Ephod out of the gold he asks for after winning the battle<\/p>\n
Chapters 19-21<\/p>\n
Chapter 19 \u2013 A Levite\u2019s concubine is raped, assaulted and killed while staying in Gibeah<\/p>\n
A Levite’s Concubine leaves him and returns home to Bethlehem in Judah, where her father lives<\/p>\n
The man follows her to get her back, and stays at the house for six days after attempting to leave three nights in a row<\/p>\n
After the first day of travel, the man and the concubine opt to stay in Gibeah (home of the Benjaminites) instead of Jebus<\/p>\n
They are taken in by an old man, and while the Levite and the old man are eating and drinking, perverse men surround the house<\/p>\n
They demand the old man bring out the Levite to be raped, the old man refuses and offers his daughter and the Levite\u2019s concubine instead<\/p>\n
The men take the concubine and abuse her throughout the night<\/p>\n
She is found in the morning on the doorstep of the old man\u2019s house, unresponsive<\/p>\n
The Levite takes her body home, cuts it into twelve pieces, and sends them to each area of Israelite inhabitance, with a message asking for reform<\/p>\n
Chapter 20 \u2013 Once this message reaches the Israelites, they assemble an army and invade Gibeah asking for the men responsible to be put to death<\/p>\n
The Benjaminite’s refuse, and assemble their own army of swordsmen<\/p>\n
This causes civil war, and the army of Israelites wins, but refuses to eliminate the Benjaminites<\/p>\n
Chapter 21 \u2013 After the war, the Benjaminites swore not to let their daughters marry outside of Benjamin<\/p>\n
When the tribes met the next day, the Benjaminites were missing and almost put to death because of their absence, but the band of Israelites pitied them and allowed their absence<\/p>\n
The Benjaminites needed some way to repopulate, since they had sworn off letting their daughters marry outside of Benjamin<\/p>\n
The men of Benjamin are allowed to marry the women of Shiloh at the <\/p>\n
The final line of chapter 21 is a semi-repeat of the first line of 19 – \u201cIn those days there was no king in Israel; all the people did what was right in their own eyes\u201d<\/p>\n
This might be an implied warning against a lack of structure<\/p>\n
1 Samuel 8-12, 16-20, 31<\/p>\n
Logan Weisberg, Ilona Gibier, Luca Bering, Milan Bowen<\/p>\n
Chapter 8 – Samuel decides to make his son judges over the people of Israel, but they don’t follow in his ways. The people of Israel then requested that Samuel appoints them a king. <\/p>\n
God tells Samuel to tell the people of Israel that it is a bad idea and the King would make life much harder for them, but the people are persistent and continue to wish for a King to rule over them.<\/p>\n
The Lord then told Samuel to set a king over them. <\/p>\n
Chapter 9 – There was a man of Benjamin named Kish, who had a handsome son named Saul. Kish’s donkeys went missing and he sent Saul and another boy to search for them. <\/p>\n
After searching through many towns the boy that is accompanying Saul tells him of a “man of God” in the town and that whatever he says does true. <\/p>\n
Eventually they come across the man, who turns out to be Samuel.<\/p>\n
Chapter 10 – Samuel tells Saul that the Lord has anointed him ruler over the people of Israel and poured a vile of oil on his head. <\/p>\n
Saul does all of the duties instructed by Samuel and is told to meet him at Gilgal where he is to be appointed king in front of the people.<\/p>\n
Saul stands out and is like no other among all the people of Israel. The people of Israel are finally happy to have a ruler like the other nations and shout “Long live the King!”<\/p>\n
Chapter 11<\/p>\n
In this chapter, King Saul saves the town of Jabesh in Gilead. The country of Ammon, led by the general Nahash, came to fight Jabesh. The only way to avoid conflict for Jabesh was for every man to put out their right eye, and they had 7 days to consider their choice. <\/p>\n
After presenting this dilemma to Saul, Saul ordered all the tribes of Israel to fight the Ammonites, and they were victorious.<\/p>\n
Afterwards, Israel sought to kill every man who had spoke against Saul in the past, but Saul ordered for no one to be killed.<\/p>\n
Chapter 12<\/p>\n
Saul reassures his people that he has been a good and honest leader as a prophet and judge. The people agree that Saul has not wronged them or been deceitful before God. <\/p>\n
Saul then talks about the history of Israel from when they were oppressed and God sent Moses to when the people turned away worshipped false gods. He emphasizes God’s mercy is forgiving them and sending prophets to help, such as himself. <\/p>\n
He tells them how it was wicked for them to demand a kind from their God who should have been their king. Samuel calls down thunder and rain, instilling fear in the Israelites and encouraging them to serve their God’s appointed kings (Samuel) faithfully.<\/p>\n
Chapter 16<\/p>\n
The chapter begins after God rejected Saul as the king of Israel, and God tells Samuel to stop grieving this and anoint another king. Samuel is fearful of Saul, but follows the Lord’s command to go to the house of a man named Jesse. <\/p>\n
Samuel has Jesse present him all his sons, assuming the strongest one would become king, but God instructs Samuel to look into their minds and hearts instead of their stature. After going through Jesse’s seven eldest sons, Samuel discovers the youngest son, David, whom God has Samuel anoint the next king of Israel. <\/p>\n
Afterwards, King Saul begins suffering from an evil spirit, and David is brought in to soothe him with his harp-playing skills. This wins David favor in Saul’s eyes and he becomes one of Saul’s armor bearers.<\/p>\n
Milan Bowen<\/p>\n
Chapter 17: The Philistines vs. Saul and the Israelites<\/p>\n
The Philistines and Saul along with the Israelites go toe to toe. Goliath (the champion of the Philistines) says to Saul and the Israelites, if they can kill him then him and the rest of the Philistines will be their servants. If not? Then vice versa. Goliath was this intimidating and powerful looking person, so Saul and the Israelites became scared. As the eldest sons of Jesse followed Saul to the battle, his youngest son David was feeding his fathers sheep. But then he was told by his father Jesse to bring his brothers food while at the battle. So David came to the battle in the morning right when Goliath repeated what he said about if they can kill him. Instantly David wondered who this man was and what will the person who is able to take him down achieve. David negotiated with Saul because he believed that he could kill Goliath.<\/p>\n
– Saul gave David his armor and let him go against Goliath. David ended up killing the Philistine Goliath and they all fled.<\/p>\n
Chapter 18: After the Battle<\/p>\n
The son of Saul named Jonathan grows love for David. Saul didn’t let David return home and more importantly right after Jonathan made a covenant with David, from that moment on David went wherever Saul sent him. David becomes extremely supreme. Eventually Saul becomes jealous of David because the people thought more highly of David than Saul. Soon Saul tries to kill him, but fails. Saul wasn’t only jealous, but he became very afraid of David because he realized that he was God centered. To keep David away Saul made David a commander. David became more and more successful, so David backed down and grew in awe of him.<\/p>\n
-Saul then tries to give David his eldest daughter, but David refused. Saul tried again with his daughter Michal because he knew that she loved him. Saul tried so hard to get David to marry his daughter. he even sent servants to talk to David. He refused again. But this time they told him that Saul wants 100 foreskins of the Philistines, which was his part of the plan to have David killed in the hands of the Philistines. David did what Saul said and eventually agreed to marrying his daughter and becoming his son in law. Saul became scared of David again because he realized that God is with him and not only that, his daughter loved him. Saul became Davids enemy by choice.<\/p>\n
Chapter 19:<\/p>\n
At this point Saul is so jealous and scared of David that he speaks to his son Jonathan about killing David. Jonathan then warns David about his father and tells David to keep his guard up. Jonathan talks with his dad Saul again and tries to change his mind about taking Davids life. He tried to kill David again, but David eluded his hit and Saul hit the wall. Immediately after that David fled away. He went home to his wife, but messengers were keeping watch over him. Luckily his wife helped him escape and so David fled again. <\/p>\n
– David ended up with Samuel at Ramah where he told Samuel everything that Saul did. Saul didn’t stop with the hunt, he sent messengers after messengers but each messenger fell into a prophetic frenzy because of the spirit of God. Saul finally came and the same thing happened to him. He fell into the prophetic frenzy because of the spirit of God. <\/p>\n
Chapter 20 – Ilona
David asks Jonathan about Saul\u2019s intentions towards him and Jonathan promises his help to David. David avoids the feast of the New Moon with Saul, hiding in a field but making the excuse that he must go to a yearly sacrifice with his family. David asks Jonathan to check Saul\u2019s disposition towards him: if he is satisfied by the excuse, then all will be judged well, but if he is angry, then David will know that Saul intends evil to him. Jonathan and David make an agreement, with David promising to never withdraw his kindness from Jonathan\u2019s house. Jonathan proposes a signal to tell David of Saul\u2019s reaction: he will send a lad after some arrows shot at a target, and if he says the arrows are to the side of him, then all is well, but if he says the arrows are beyond him, then David must flee. Saul is furious at David\u2019s absence, accuses Jonathan of complicity with him, and throws a spear at him. Jonathan gives David the sign, and David tearfully departs from Jonathan and flees from Saul.<\/p>\n
Chapter 31 – Ilona <\/p>\n
The Philistines slay the Israelites at Mount Gilboa. Saul\u2019s sons also dies then. Saul\u2019s dead body is decapitated, and fastened to the wall of Bathshan, along with his sons. The men of Jabesh Gilead (presumably still grateful to Saul after he had delivered them from Nahash) rescue the bodies, burning and burying them properly.<\/p>\n
QUESTION – Why do you think that the people of Israel were so persistent about having a King as their ruler? Was it because they didn’t want Samuel to be their leader or the Lord? <\/p>\n
QUESTION: Looking back at biblical leaders such as Moses and David, why do you think God seems work through people who are small and meek? What does this tell us about God’s character and relationship with Israel?<\/p>\n
QUESTION: Other than jealousy, where do you think Saul went wrong? Was he even a firm believer in God? <\/p>\n
QUESTION: What do you think Saul thought of Jonathans\u2019 betrayal and alliance with David to warn him? Do you think Jonathan did the right thing by protecting David? <\/p>\n
Carr, Ch 4 Echoes of Past Empires<\/p>\n
George, Alex, Justin, Richard<\/p>\n
\u25cf This chapter aims to primarily cover Past Empires and their histories. This directly pertains to their relation to the Hebrew Bible which utilizes these empires. The Israelites used foreign empires throughout the Near East as well as notorious stories to write and conceive their Bible. This is because many lessons and narratives from around the region helped influence the overall idea that the Israelites were trying to portray. This had a relatively huge impact considering that this led to traditions, ideologies, government structure, and culture becoming a direct result of these findings.<\/p>\n
\u25cf Much of the Hebrew Bible, especially around the time of David and Solomon, takes<\/p>\n
narratives and aspects from forgeign empires<\/p>\n
\u25cb Egyptian writings<\/p>\n
\u25cb Gilgamesh<\/p>\n
\u25cb Amenemope<\/p>\n
\u25cf The usage of written records in the united monarchy made it easier to utilize and repeat<\/p>\n
messages both of Israelite origin and foreign origin<\/p>\n
\u25cf Attempts to revisit themes in the story of Adam and Eve to relate it to Monarchical ideas<\/p>\n
of wisdom and explain many misconceptions about it<\/p>\n
How most people have created presumptions about the story and those presumptions can alter the way we think about the story.<\/p>\n
Light examples include how Adam and Eve didn\u2019t eat an apple, or that the snake wasn\u2019t<\/p>\n
Satan<\/p>\n
And the history of interpretation can also affected how we think about the story.<\/p>\n
The text depicts the non-ideal world that israelites had lived in and the harsh conditions of life<\/p>\n
back then. It touches on multiple themes on the establishment of civilization back then; and its<\/p>\n
relation to the wisdom from the apple.<\/p>\n
Adam as a term refers to worker; intended to work<\/p>\n
The supposed nature of the Anti-Female interactions<\/p>\n
Most israelites worked closely with the land as farmers back then<\/p>\n
Harsh lifestyles for women back then; patriarchal marriages, housework, dangerous childbirth<\/p>\n
Overall the text should be depicted as wisdom (not women) as an evil; and the hardships of life.<\/p>\n
It recognizes the hardships of their time, with agricultural work and dangerous childbirth; while<\/p>\n
still answering to modern toils on adult life. It’s a story that can be viewed with or without the<\/p>\n
perspective of history in mind with messages still relevant to this day.<\/p>\n
This chapter connects the history of ancient Israel to the wider world of the Near East and the<\/p>\n
empires that inhabit it<\/p>\n
Examples<\/p>\n
The story of Gilgamesh, a Mesopetanian story, and how it connects to Ecclesiastes shows<\/p>\n
this wider history: both talk about the fear of death and how to live your life to enjoy the<\/p>\n
moderate pleasures of it to avoid emptiness<\/p>\n
The Song of Songs, a human love song, is influenced by old Egyptian love songs and<\/p>\n
covers themes of seeking and losing passion and true love as well as a secret relationship<\/p>\n
The rise of the United Monarchy during this time directly affects the books covered in this<\/p>\n
chapter:<\/p>\n
– Written traditions evolve to more accurately copy from other stories, as well as education<\/p>\n
and \u201ccollective knowledge\u201d of monarchs<\/p>\n
– The idea of wisdom is reworked during this time from the book of Geonosis to fit modern<\/p>\n
day ideas of monarchy<\/p>\n
– The life of Israelites matches what we see from the book of Genesis<\/p>\n
Discussion Questions<\/p>\n
1. In what numerous ways does the story of Adam and Eve still refer to modern day life<\/p>\n
and society? Do you think the story should still be relevant? Why or why not?<\/p>\n
2. Do you think we should use these fallen empires as a cautionary tale. Why or why not?<\/p>\n
3. Why did the Hebrews use other Empires for their biblical context?<\/p>\n
Carr, Ch 5 Narrative Prophecy of the Northern Kingdom<\/p>\n
Mikayla, Jaden, Bruno<\/p>\n
Carr chapter 5 focuses on the narrative and prophecy of the Northern Kingdom of Israel, which was formed after the fall of the united monarchy of Israel. Throughout the chapter, Carr makes reference to certain northern kingdom stories and biblical characters that are similar to stories and characters in the kingdom of Judah. <\/p>\n
The chapter also highlights the rise and the fall of the Northern Kingdom of Israel and reflects on the rule of Jeroboam, Omri, the coup d\u2019etat that the kingdom faced, the rule of Jeroboam II, and the conquering of the kingdom by the Assyrians. <\/p>\n
Timeline of these events: <\/p>\n
Jeroboam (930-910 BCE)<\/p>\n
Omride Dynasty (Omri, Ahab, Ahaziah and Jehoram, 880-841 BCE)<\/p>\n
Coup d\u2019etat by Jehu (841 BCE)<\/p>\n
Jeroboam II (782-753 BCE)<\/p>\n
Assyrian Domination (745-722 BCE)<\/p>\n
The Northern Kingdom had a lot of the trade routes during this period, while the kingdom of Judah had less influence within the area. This was likely why the Assyrians decided to conquer the Northern Kingdom. <\/p>\n
The book of the twelve prophets: The chapter focuses on two of the minor prophets from the book of the twelve: Amos, the prophet of justice and Hosea, who focused on restoring the concept that God loves Israel. He uses the image of Yahweh and Israel being married. He believed that religious diversity was leading to the fall of Israel. Hosea\u2019s book was very influential in later biblical writing. <\/p>\n
1<\/p>\n","protected":false},"excerpt":{"rendered":"
* SPRING 2022 \u2013 JWST\/THST 1000 SECTION 01 MIDTERM NOTES FILE (ONLY THIS DOCUMENT CAN BE USED ON THE MIDTERM) * TABLE OF CONTENTS 1 Genesis 24-36 1 2 Genesis 37-50 (Joseph Narrative) 2 3 Brettler, Ch 8 Biblical Law: Codes and Collections 4 4 Brettler, Ch 9 Incense is Offensive to Me: The Cult […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[10],"class_list":["post-93281","post","type-post","status-publish","format-standard","hentry","category-research-paper-writing","tag-writing"],"_links":{"self":[{"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/posts\/93281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/comments?post=93281"}],"version-history":[{"count":0,"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/posts\/93281\/revisions"}],"wp:attachment":[{"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/media?parent=93281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/categories?post=93281"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/papersspot.com\/blog\/wp-json\/wp\/v2\/tags?post=93281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}