The Bible

On the other hand, the angle also had to suffer in the hands of human as the people come to visit him reacted mercilessly. Even though they know that the angel is sick, but their curiosity pushed them to throw stones and pushed him with an iron rod to find out either he is an angel or not. This story is an attempt by the writer to highlight the different human behaviors in different situations. The priest remembers that an Angle speaks Latin, but he forgets the words of the holy book in which it is said never to hurt the strangers

God punished the watcher angels by binding them and placing them in complete and utter darkness. In other words, complete sensory deprivation until the “Great Day of Judgement.” God also forced them to watch as their “sons” killed one another in a Nephilim civil war.

1. "I ought to be crucified, crucified on a cross, not pitied! Crucify me, oh judge, crucify me but pity me!" (1.2.36)

The 2 angels that were sent to study the city are offered to stay with Lot, but are being bothered by men who want to do indecent things to them. Instead, but with failure, Abraham tries to offer his daughters to the men instead

Now the Israelites went out to fight against the Philistines. The Israelites camped at Ebenezer, and the Philistines at Aphek. The Philistines deployed their forces to meet Israel, and as the battle spread, Israel was defeated by the Philistines, who killed about four thousand of them on the battlefield. When the soldiers returned to camp, the elders of Israel asked, “Why did Hashem let us get defeat ? Let us bring the ark of Hasham covenant from Shiloh, so that he may go with us and save us  of our enemies.”

To understand the passages, we should examine the sentences more closely. “And he told them, “Thus says the Lord, the God of Israel: Put your sword on your hip, every one of you! Now go up and down the camp, from gate to gate, and slay your own kinsmen, your friends, and neighbors!” This passage says that God told the people to kill their friends, neighbors, and their own family members. In addition, a footnote says, “Slay you kinsmen: those who were especially

3. The Lord threatens the Egyptian people that he will smite or whip there fist-born child until they are dead unless they free the Israelites. The Israelites represent the hebrew slaves.

He begs to cease his anger and to not destroy sinners this way. “I God, am called to vengeance. It’s my pleasure to take revenge on sin and wickedness. I shall give my signs to the dying, let them take steps to provide for the

1. Passage: “You are strapped to a table, shaped, ironically, like a cross, with a crown of electric sparks in place of thorns.” (Page 69)

This is seen to when Shaffer displays Alan, front and in centre in order to intensify the effect bringing true significance to his actions. Alan is seen to ‘thrash himself’ as he chants, “Flankus begat Spankus. And Spankus begat…” By Shaffer placing Alan in this position audience is drawn away from Frank presenting the scene and is drawn to Alan as the audience is in horror as Alan presents his ritualistic behaviour. The nouns ‘Flankus’ and ‘ Spankus’ all have symbolistic features all linking back to horses, moreover, this is further interconnected through the symbolism displayed through the ‘bridle’. By Alans new found god, he appeals to Franks ideals of a disinterest of Christianity. Although, by the chanting and ritualistic recreation of the martyrdom of Jesus Christ through self punishment and torture, Alan succeeds in fulfilling the religious worship and ideologies that Dora wants Allan to follow.

To truly comprehend a biblical passage, it is important to have knowledge of the ‘hermeneutics which enables an understanding of the locus of meaning and the principles of bible interpretation’ . The audience needs to have a clear interpretation of the biblical passage which includes ‘content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out’ , this supports the argument that all worlds of the text are equally important. ‘Biblical passages are often taken out of context and interpreted to support a particular viewpoint of justify a particular action’ . It is imperative to note that ‘in order to discover the sacred authors' intention, the reader must take into account the conditions of their

John H. Walton’s Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible is broken up into fourteen chapters. Those fourteen chapters are each part of one of five sections. This book also contains over twenty historical images. Before the introduction, the author gives readers a full appendix of all images used in this published work. The author then gives his acknowledgements followed by a list of abbreviations.

The character's reactions differ. The parents, Peylo and Elisenda were afraid and upset when they saw the old angel. They assumed he was coming to take their baby since it had been sick. The crowd's reaction was complete curiosity. They never doubted that the man was not an angel, but they did want to see him for themselves. No one questioned the way that the angel was being treated by the crowd or Peylo and Elisenda, either. As a matter of fact, the wise neighbor wanted Peylo and Elisenda to club him to death.

Death speaks: There was a merchant in Baghdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, Master, just now when I was in the market-place I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. She looked at me and made a threatening gesture; now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samarra and there death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went.

To speak of the Hebrew Scripture is to speak of story, a story stretching from the very beginning of time to only a few centuries before the beginning of the Common Era. It is to speak of richness of content, of purpose and of reality and to engross oneself in an overarching narrative that, depending on your personal convictions, continues to the present day. Within this richness is found a wide variety of different events and experience, told through a series of genre ranging from foundational myth to apocalypse, law giving to poetry, genealogy to wisdom and many more. Within this diversity however, three broad sections can be discerned that speak to a shared purpose and content, these are the sections of Law, Prophecy and Writings. It