TIP OF THE DAY 51: Non-canonical names

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QUESTION: How are multiple names used in lieu of a proper name as in Judges 19?

SOFTWARE: an All search with the query “naming the unnamed” prompted this question.

ANSWER: from Cheng, Patrick S. “Multiplicity and Judges 19: Constructing a Queer Asian Pacific American Biblical Hermeneutic.” Edited by Tat-Siong Benny Liew and Gale A. Yee. Semeia 90/91 (2002).

The first way in which the unnamed concubine and queer Asian Pacific Americans experience multiplicity is through multiple naming. In the space of a single chapter, the unnamed concubine is described by four different Hebrew nouns: (1) pîlegeš, or “concubine” (vv. 1–2, 9–10, 24–25, 27, 29); (2) na^˓arâ, or “girl” (vv. 5–6, 8–9); (3), ˒āmâ, or “maidservant” (v. 19); and (4), ˒iššâ, or “woman” (vv. 26–27). This multiplicity is compounded by the fact that biblical scholars have used a variety of English names to refer to the unnamed concubine. Many, like Phyllis Trible, simply call her the “concubine” (66). However, others have invented names for her. For example, Mieke Bal calls her “Beth” by playing on the Hebrew words for “house,” “daughter,” and “Bethlehem” (1988:89–90). J. Cheryl Exum calls her “Bath-sheber” or “daughter of breaking,” which is what the men of Gibeah and her husband do to her (176). Tammi J. Schneider calls her the pîlegeš, or the Hebrew word for “concubine” (247). As a result of this multiplicity, the unnamed concubine is rendered powerless. The absence of a uniform signifier encourages the reader “not to view her as a person in her own right” (Exum: 176). That is, multiple naming can be viewed as a “textual strategy for distancing the reader from the character” (ibid.).^[1]

 

QUESTION: What are the names of the unnamed in the Nativity narrative?

SOFTWARE: an All search with the query “naming the unnamed” prompted this question.

Everyone knows that the unnumbered and anonymous magi who visited Jesus at his birth (Matt. 2:1–12) are now fixed at three and named Caspar, Melchior, and Balthasar (Metzger 1980: 79–85). On the other hand, the Eastern tradition—especially in Syria—knows that they are twelve in number. Less well known are the names of the shepherds (Luke 2:8–20). Byzantine churches in Cappadocia (about 900 C.E.) name them Sator, Arepo, and Teneton, based on the famous Sator-square (a rebus of five words, as old as 79 C.E. since it was found in the remains of Pompeii). The thirteenth-century Nestorian Book of the Bee names seven shepherds: Asher, Zebulon, Justis, Nicodemus, Joseph, Barshabba, and Jose. A woodcut in the fifteenth-century French book of devotions (Heures, by Simon Vostre) identifies the shepherds as two women—Alison and Mahault—and four men—Aloris, Ysanber, Gobin le Gay, and le beau Roger.[2]

 

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^[1] Patrick S. Cheng, “Multiplicity and Judges 19: Constructing a Queer Asian Pacific American Biblical Hermeneutic,” ed. Tat-Siong Benny Liew and Gale A. Yee, Semeia 90/91 (2002): 123.

[2] John J. Pilch, A Cultural Handbook to the Bible (William B. Eerdmans Publishing Company: Grand Rapids, MI; Cambridge, U.K., 2012), 101–102.

*QUESTION: List some Biblical characters that are known across multiple Abrahamic religions.

ANSWER: adapted from ChatGPT

Person	Tanakh / Old Testament (Ecumenical Canon) Reference	Quran Reference	Baháʼí Scripture Reference	Rastafarian Tradition	Mandaean Scripture Reference	Druze Tradition
Adam	Genesis 2:7	Quran 2:30	Some Answered Questions, 16	Seen as the first man, not central	Ginza Rabba - 1.1, "Adam Kasia" (Hidden Adam)	Regarded as the first prophet
Eve (Hawwa)	Genesis 2:22	Quran 4:1	Not prominently referenced	Not emphasized	Ginza Rabba - rarely mentioned	Not central
Noah (Nuh)	Genesis 6:9	Quran 11:36-37	Tablet of Noah	Seen as a prophet	Ginza Rabba - praised as a pure soul	Not emphasized, viewed as a teacher
Abraham (Ibrahim)	Genesis 12:1-3	Quran 2:124	Respected as a Manifestation in Kitáb-i-Íqán	A patriarch, revered	Ginza Rabba - not central	Important as a prophet but not central
Sarah (Sarai)	Genesis 17:15-16	Quran 11:71-72	Not prominent	Not emphasized	Not prominent in Mandaean texts	Little to no emphasis
Lot (Lut)	Genesis 19	Quran 26:160-173	Mentioned in Kitáb-i-Íqán regarding Sodom	Story known	Rarely mentioned; sometimes associated with purity	Viewed as a prophet who fled corruption
Isaac (Ishaq)	Genesis 21:3	Quran 37:112	Recognized as a patriarch	Known but not central	Not central in Mandaeism	Respected but not emphasized
Ishmael (Ismail)	Genesis 16:15	Quran 2:125	Not central in Baháʼí writings, but respected	Known but less emphasized	Not central in Mandaeism	Not emphasized
Jacob (Yaqub)	Genesis 25:26	Quran 12:38	Not directly emphasized	Known but not central	Not central in Mandaeism	Seen as a figure of wisdom
Joseph (Yusuf)	Genesis 37:3	Quran 12:4-5	His virtues are noted in Baháʼí writings	Honored as a figure of resilience	Not prominently mentioned	Respected for his righteousness
Moses (Musa)	Exodus 2:1-10	Quran 20:9-13	Frequently referenced in Kitáb-i-Íqán	Honored but not central	Referenced as Mandaean prophet (Ginza Rabba)	Seen as a mystical leader and prophet
Aaron (Harun)	Exodus 4:14	Quran 7:142	Referenced indirectly	Not central	Little reference	Little emphasis
David (Dawud)	1 Samuel 16:13	Quran 38:17	His leadership noted in Baháʼí writings	Honored for his leadership	Not central in Mandaeism	Respected as a righteous leader
Solomon (Sulayman)	1 Kings 3:10-12	Quran 27:15-16	Respected as a figure of wisdom	Not emphasized	Not central in Mandaeism	Respected for wisdom
Job (Ayyub)	Job 1:1	Quran 21:83	Honored in Some Answered Questions	Not commonly referenced	Not emphasized	Revered for his patience
Jonah (Yunus)	Jonah 1:1-3	Quran 37:139	Not prominent	Not central	Not referenced	Known for story of repentance
Elijah (Ilyas)	1 Kings 17:1	Quran 6:85	Rarely referenced	Honored as a mystic figure	Known as a holy figure	Regarded as a guide for the faithful
Elisha (Alyasa)	2 Kings 2:9-12	Quran 38:48	Not central	Not emphasized	Not emphasized	Little emphasis
Zechariah (Zakariya)	2 Chronicles 24:20	Quran 19:2-7	Father of John, respected	Not emphasized	Not central in Mandaeism	Seen as a prophet
John the Baptist (Yahya)	Matthew 3:1	Quran 19:7-12	Respected as a precursor to Jesus	Honored, often tied to Jesus	Highly revered prophet (Yahya, Ginza Rabba)	Central figure
Mary (Maryam)	Matthew 1:18-25	Quran 19:16-34	Celebrated as the mother of Jesus	Respected though not central	Not emphasized	Honored, especially as mother of Jesus
Jesus (Isa)	Matthew 1:18-25	Quran 3:45-49	Viewed as a Manifestation of God	Revered as an incarnation of divinity	Recognized as a prophet in Mandaeism	Respected, with esoteric interpretations
Enoch (Idris)	Genesis 5:21-24	Quran 19:56	Not central	Linked to mysticism	Revered as a mystical figure	Respected as a mystical prophet

Additional Notes:

• Baháʼí Tradition: Figures are often discussed as "Manifestations of God" or respected as prophets and predecessors. The Kitáb-i-Íqán (The Book of Certitude) is the primary scripture discussing these figures as symbols of faith, patience, or righteousness. Baháʼí writings also incorporate reverence for all Abrahamic traditions, respecting these figures as a connected series of prophetic manifestations.
• Rastafarian Tradition: Rastafarianism places more emphasis on African-centric figures (e.g., Haile Selassie) but respects traditional Abrahamic prophets and figures, often viewing them through a liberationist lens. Figures such as Moses, David, and Jesus are respected, though interpretations are tailored to emphasize messages of freedom, resilience, and African heritage.

• Druze Tradition: The Druze faith is esoteric and syncretic, with teachings drawn from Ismaili Shia Islam but integrated with other philosophical and mystical elements. Many figures from the Tanakh and Quran are respected, especially those associated with wisdom and esoteric knowledge, such as Moses and Jesus. Figures like Elijah and John the Baptist hold particular significance as guides or archetypes in Druze thought, often interpreted through mystical and symbolic meanings.
• Mandaeism: Mandaeism has a unique set of scriptures, primarily the Ginza Rabba (Great Treasure), which emphasizes esoteric teachings and the notion of "hidden" or spiritual counterparts for several biblical figures. Figures such as John the Baptist are especially central in Mandaean teachings, with John revered as a primary prophet. Mandaean theology emphasizes dualism and often reinterprets figures with an orientation toward a Gnostic worldview, where some biblical and Quranic figures are viewed differently.

 

*QUESTION: What are the 10 names of Moses in Rabbinic literature?

ANSWER: from Perplexity:

According to rabbinic literature, Moses had ten names, each reflecting different aspects of his character and life:

1. Moshe - The name given to him by Pharaoh's daughter, meaning "drawn from the water".
2. Yered - Meaning "descent," referring to either Moses bringing the Torah down from heaven or bringing God's presence down to earth.
3. Chever - Meaning "companion" or "connector," as Moses connected the Jewish people to God.
4. Yekutiel - From the root meaning "hope," given by his mother Jochebed.
5. Avigdor - Meaning "master of the fence," referring to the decrees he made.
6. Avi Socho - Meaning "Father of Seers," as he would become the master of prophets.
7. Avi Zanoach - Meaning "master of rejection," as Moses led the Israelites to reject idolatry.
8. Tuvia (or Toviah) - Implying "goodness".
9. Shemaiah ben Netanel - Meaning "God has heard," as God would hear the prayers of Israel in Moses' days.
10. Levi - After the tribe to which Moses belonged.

Some sources provide slight variations on these names, such as including Ben Evyatar ("son of pardon") instead of Levi. The Midrash explains that despite these various names, God chose to call him Moshe, the name given by Pharaoh's daughter Bithiah, as a reward for her kindness in adopting and raising him.[1]

 

*QUESTION: What was the name of Adam’s first wife?

ANSWER: from Perplexity:

According to Jewish folklore and mythology, Adam's first wife was named Lilith.

Lilith does not appear in the biblical account of creation in Genesis, but her story developed in later Jewish traditions, particularly in medieval texts. The most well-known account of Lilith as Adam's first wife comes from an anonymous text called "The Alphabet of Ben Sira," dated between 700-1000 AD.

In this legend, Lilith was created at the same time as Adam and from the same earth. However, conflict arose between them when:

1. Lilith refused to be subservient to Adam.
2. She claimed equality with Adam, saying "We are equal to each other inasmuch as we were both created from the earth."
3. She refused to lie beneath Adam during sexual intercourse.

When Adam tried to force her compliance, Lilith uttered God's ineffable name and flew away from Eden. God then sent angels to retrieve her, but she refused to return. As a result, God created Eve as a second, more obedient wife for Adam.

Over time, Lilith's character evolved in Jewish mysticism and folklore, often being portrayed as a demon associated with harming infants and seducing men. In more recent times, some feminist interpretations have reclaimed Lilith as a symbol of female autonomy and independence.[2]

Based on the search results and Jewish tradition, there is an interpretation that associates Lilith with the creation account in Genesis 1, while Eve is associated with the creation account in Genesis 2. However, it's important to note that this is not a universally accepted view and is primarily found in later Jewish folklore and mystical traditions, not in the biblical text itself. Here are the key points:

1. Two creation accounts: Genesis 1:27 describes the creation of male and female simultaneously, while Genesis 2:21-22 describes the creation of woman (Eve) from Adam's rib.
2. Reconciling the accounts: To explain this apparent discrepancy, some Jewish commentators developed the idea that there were two different women - Lilith as Adam's first wife (associated with Genesis 1) and Eve as his second wife (associated with Genesis 2).
3. Lilith in folklore: The story of Lilith as Adam's first wife is most prominently featured in medieval Jewish texts like "The Alphabet of Ben Sira," not in the Bible itself.
4. Biblical scholars' view: Many biblical scholars see the two creation accounts as separate traditions rather than a chronological sequence, and do not interpret them as referring to two different women.
5. Feminist interpretations: Some modern feminist interpretations have reclaimed the Lilith story as a symbol of equality and independence, contrasting her with the more submissive Eve.

It's crucial to understand that the Lilith legend is not part of mainstream biblical interpretation or traditional Jewish or Christian theology. It's primarily a product of later folklore and mystical traditions that attempted to harmonize the two creation accounts in Genesis.[3]

 

*QUESTION: List traditional additions to Biblical stories with an emphasis on those that add additional persons.

ANSWER: Adapted from ChatGPT:

Beyond Lilith, numerous figures and stories have been added to biblical tradition over centuries. These characters come from Jewish, Christian, Islamic, and various folk traditions, typically through rabbinic, apocryphal, pseudepigraphal, and other post-biblical writings. Below are some of the most notable additional figures:

1. Asenath

• Origin: Jewish Midrash, Christian Apocrypha, especially in Joseph and Asenath
• Story: Asenath, the Egyptian wife of Joseph, is given a backstory in later traditions, portraying her as a convert to monotheism and a virtuous, idealized woman. In Joseph and Asenath, an early Jewish novel, she undergoes a dramatic conversion and a personal angelic encounter.

2. Samael

• Origin: Jewish mysticism, especially Kabbalah and Talmudic writings
• Story: Samael is depicted as a fallen angel or a demonic being who is sometimes equated with Satan. In some traditions, Samael is associated with temptation, the destruction of the temple, and even plays a role in the exile from Eden.

3. Metatron

• Origin: Jewish mysticism, particularly the Talmud and Kabbalistic writings
• Story: Metatron is an exalted angelic figure, sometimes identified as Enoch transformed into an angel. In Kabbalistic literature, he is often described as the "Prince of the Divine Presence" and acts as a heavenly scribe. In some texts, he is described as sitting near God’s throne, symbolizing his special role in the divine hierarchy.

4. Azazel

• Origin: Book of Enoch, Leviticus (implied)
• Story: Azazel is identified in the Book of Enoch as one of the rebellious angels who taught humans forbidden knowledge. While the biblical Day of Atonement ritual (Leviticus 16) sends a goat into the wilderness “for Azazel,” Enochian tradition expands this figure into a fallen angel responsible for corrupting humanity.

5. Peninnah

• Origin: Talmud and Midrash
• Story: Peninnah is the “rival wife” of Hannah in 1 Samuel. Jewish tradition adds significant detail to her story, suggesting that Peninnah's mockery of Hannah (for her barrenness) was more pronounced, leading to further tension between the two.

6. Jannes and Jambres

• Origin: Talmud, Book of Jannes and Jambres (an apocryphal text), 2 Timothy 3:8
• Story: These two magicians are named in Jewish and Christian traditions as the Egyptian sorcerers who opposed Moses and Aaron in Pharaoh’s court, though their names do not appear in the Hebrew Bible.

7. Michael and Gabriel

• Origin: Apocrypha, Talmud, Kabbalah, and New Testament
• Story: Although Michael and Gabriel appear in the Book of Daniel, later Jewish and Christian traditions add considerable detail to their roles as archangels and defenders of Israel. Gabriel is often seen as a messenger (appearing in apocalyptic texts), and Michael is a warrior angel and protector of God’s people.

8. Mastema

• Origin: Book of Jubilees, Dead Sea Scrolls
• Story: Mastema is a Satan-like figure in Jubilees who seeks permission from God to test humans and is often portrayed as an antagonist to God’s will. He also plays a role in the binding of Isaac, suggesting that he encouraged God to test Abraham.

9. The Watchers

• Origin: Book of Enoch, Genesis 6 (implied)
• Story: The Watchers are angels who are sent to earth to observe humanity but instead fall from grace by taking human wives. Their children are the Nephilim, a race of giants. The Watchers teach humans forbidden arts, leading to corruption and prompting the flood narrative.

10. Og of Bashan

• Origin: Talmud, Midrash, Book of Giants (Dead Sea Scrolls)
• Story: Og is mentioned in Deuteronomy as a giant king, but later traditions expand on his character as a survivor of the Nephilim lineage. In some legends, Og clings to Noah’s ark to survive the flood and is later defeated by Moses.

11. Serach bat Asher

• Origin: Midrash, Talmud
• Story: Serach, the granddaughter of Jacob, appears in the Bible only in genealogies. However, Jewish tradition elevates her as a nearly immortal wise woman who lived into Moses’ time and shared knowledge of the Exodus. In some legends, she is said to have been the one who identified Moses as a true leader of Israel.

12. Lilith

• Origin: Talmud, Midrash, medieval Jewish folklore
• Story: Lilith is portrayed as Adam’s first wife in later Jewish mythology. According to legend, she leaves Adam after refusing to submit and becomes a demon. She is associated with seduction, child endangerment, and as a symbol of feminine independence in some feminist reinterpretations.

13. Asmodeus

• Origin: Book of Tobit (Deuterocanonical text), Talmud
• Story: Asmodeus is a demon known for his destructive power, particularly in marriage. In the Book of Tobit, he kills the husbands of a woman named Sarah until Tobias, with angelic help, expels him.

14. The Four Beasts of Daniel

• Origin: Apocalyptic literature, later interpretations in Christian eschatology
• Story: Though described in the Book of Daniel, the Four Beasts are expanded upon in Christian and Jewish apocalyptic traditions. They are often reinterpreted as symbols of empires and forces opposing God, evolving into archetypes in eschatological writings.

15. Satan as a Distinct Personality

• Origin: Apocrypha, New Testament, Talmud, Islamic tradition
• Story: In early biblical texts, Satan is primarily an “accuser” rather than a distinct personality. Later traditions, particularly in Christian and Islamic writings, develop Satan as a rebellious angel cast out of heaven, becoming a primary antagonist to God and humans.

16. Yalkut Reubeni (Reuben’s Midrash) Figures

• Origin: Yalkut Reubeni (17th-century Jewish mystical commentary)
• Story: This compendium includes unique characters and alternative versions of biblical stories, such as expanded narratives for the Patriarchs and prophetic visions. Figures from this text often highlight mystical teachings or alternative genealogies.

17. Jethro’s Daughters

• Origin: Midrashic and Talmudic sources
• Story: In the biblical account, Jethro’s daughters are mentioned briefly. Jewish tradition elaborates, naming them and emphasizing Zipporah’s strength and wisdom. In some stories, the daughters are depicted as strong supporters of Moses and agents of peaceful change in their Midianite community.

18. Michael, Sariel, Raphael, and Uriel

• Origin: Book of Enoch, Apocrypha, and Kabbalistic writings
• Story: These four archangels, along with Gabriel, take on cosmic roles and serve as protectors, healers, and guides. Michael is often associated with protection, Raphael with healing, Uriel with wisdom, and Sariel with spiritual guidance.

19. Seth (as the receiver of divine knowledge)

• Origin: Gnostic writings, Christian Apocrypha
• Story: Seth, the third son of Adam and Eve, is given an expanded role in Gnostic texts as the receiver of divine mysteries, sometimes as the founder of a secret line of pure worship. Seth is regarded as a proto-Messiah or bearer of mystical knowledge.

20. Queen of Sheba (as Bilqis in Islamic Tradition)

• Origin: Quran, Ethiopian tradition, Jewish Midrash
• Story: The Queen of Sheba’s visit to Solomon is elaborated upon in Islamic and Ethiopian Christian traditions. Known as Bilqis in Islamic stories, she is depicted as wise and discerning, sometimes with mystical powers or as a ruler influenced by the Djinn. Ethiopian tradition claims she bore Solomon’s child, leading to the Solomonic dynasty.

21. Nimrod

• Origin: Midrash, Talmud, Islamic tradition
• Story: Mentioned briefly in Genesis, Nimrod is portrayed in later traditions as a tyrannical ruler and a symbol of rebellion against God. Jewish and Islamic traditions sometimes cast him as a builder of the Tower of Babel, while in rabbinic literature, he is an antagonist to Abraham, seeking his death.

22. Ashmedai (Asmodeus)

• Origin: Talmud, Book of Tobit (Deuterocanonical text)
• Story: Known as a demon of destruction and lust, Ashmedai is often identified with Asmodeus from Tobit. In rabbinic tales, he temporarily rules Israel in Solomon’s stead, creating chaos and exemplifying the dangers of unchecked power.

23. Helena, Queen of Adiabene

• Origin: Talmud, Josephus' Antiquities
• Story: Queen Helena, a historical figure, converted to Judaism and was celebrated for her generosity during a famine in Jerusalem. Rabbinic tradition sees her as a model of piety, with legends expanding on her devotion and contributions to the Jewish people.

24. Lilith’s Children (Lilim)

• Origin: Jewish mysticism, Kabbalistic texts
• Story: Lilith’s supposed offspring, the Lilim, are spirits of chaos and seduction. In Jewish folklore, they are said to haunt desolate places and are connected with night terrors. They embody various supernatural traits associated with Lilith.

25. Nephilim (expanded narrative)

• Origin: Book of Enoch, Dead Sea Scrolls, and Midrashic writings
• Story: While the Nephilim are mentioned briefly in Genesis as “giants,” the Book of Enoch and later Jewish traditions expand on them as offspring of the Watchers (fallen angels). They are portrayed as giants with corrupted souls, often wreaking havoc on humanity.

26. Melchizedek (as an Eternal Priest)

• Origin: Dead Sea Scrolls, Gnostic texts, Christian Epistle to the Hebrews
• Story: Melchizedek, king and priest in Genesis, is portrayed in the Dead Sea Scrolls as a high heavenly being, sometimes equated with the Messiah. The New Testament Epistle to the Hebrews and Gnostic texts further portray him as an eternal priest, outside the typical order of human priesthood.

27. Yocheved’s Birth Vision

• Origin: Midrash and Talmudic writings
• Story: According to Midrash, Moses’ mother, Yocheved, was granted prophetic insight about her son’s destiny. This vision led her to protect Moses from Pharaoh’s decree, and her role as a protective and faithful mother is expanded in rabbinic literature.

28. Lilith’s Rivalry with Eve

• Origin: Talmudic and Kabbalistic texts
• Story: Beyond her own mythology, Lilith is depicted in some traditions as a rival to Eve, seeking to replace her and regain her position as Adam’s mate. Lilith’s character evolved over time to embody rebellion and independence, contrasting with Eve’s traditional role.

29. Elijah’s Reappearance (Elijah the Prophet)

• Origin: Talmud, folklore
• Story: Elijah is said to reappear throughout history, assisting the poor and teaching wisdom. He is also expected to announce the coming of the Messiah, and stories of his appearances are common in Jewish and Christian folklore.

30. Shamgar’s Expanded Legend

• Origin: Rabbinic Midrash
• Story: While Shamgar only briefly appears in the Book of Judges as a judge who defeated 600 Philistines, rabbinic literature adds details to his story, sometimes portraying him as a “hidden hero” who quietly protected Israel through cunning and strength.

31. The Witch of Endor (as a necromancer)

• Origin: Jewish and Christian folklore, with influences from medieval texts
• Story: The woman who summons Samuel’s spirit for Saul is given expanded backstories, often depicting her as a powerful and feared necromancer. In some stories, she represents a mysterious, esoteric tradition outside the bounds of traditional Israelite worship.

32. Og’s Role in the Flood

• Origin: Midrash and Talmud
• Story: The giant king Og is said to have survived the flood by clinging to Noah’s Ark, later becoming a powerful king. This story illustrates his mythic endurance and connects him to the Nephilim, emphasizing his near-immortal status.

33. Balaam’s Talking Donkey (expanded narrative)

• Origin: Talmud, Midrash
• Story: The narrative of Balaam’s talking donkey is expanded in Jewish tradition to illustrate themes of divine intervention. The donkey is depicted as a unique creature with a special purpose, mirroring Balaam’s unworthiness to see divine truth.

34. Jezebel as a Sorceress

• Origin: Rabbinic literature, Christian tradition
• Story: Jezebel’s infamy as a queen who opposed Elijah is enhanced in later texts, where she is depicted as a manipulative sorceress who misleads Israel. In Christian tradition, she becomes a symbol of idolatry and moral corruption.

35. Moses’ Ascension and Heavenly Journeys

• Origin: Midrash, Ascension of Moses, Islamic tradition
• Story: Midrashic tales describe Moses ascending to heaven during his time on Mount Sinai, where he is shown secrets of the Torah and the universe. Islamic and Jewish stories also portray him debating angels and even Satan.

36. Azazel and the Scapegoat

• Origin: Book of Enoch, Leviticus (mentioned), rabbinic literature
• Story: The figure of Azazel, associated with the scapegoat ritual in Leviticus, is expanded in Enoch and later tradition. He is depicted as a fallen angel who corrupts humanity, and the scapegoat ritual is seen as a symbolic expulsion of his influence.

 

*QUESTION: How many wives did David have and how many of their names do we know?

Skill: Follow up questions

MY FOLLOWUP: How does your answer change if you consider rabbinic literature and pseudepigrapha?

SUGGESTED FOLLOWUP: How did David's first wife, Michal, influence his later marriages?

ANSWER: from Perplexity:

Based on the search results and biblical accounts, here's what we know about King David's wives:

1. The Bible explicitly names eight wives of King David:

-        Michal

-        Ahinoam

-        Abigail

-        Maacah

-        Haggith

-        Abital

-        Eglah

-        Bathsheba

2. However, the total number of David's wives is not precisely known. The Bible indicates that David had more wives and concubines beyond those named.

3. 2 Samuel 5:13 and 1 Chronicles 14:3 mention that David took more wives in Jerusalem after becoming king, but does not specify how many.

4. Some scholars estimate that David may have had as many as 18 wives and 10 concubines, though the exact numbers are uncertain.

5. 1 Chronicles 3:9 mentions that David had sons by other wives and concubines, in addition to those named.

In summary, we know the names of eight of David's wives with certainty, but the total number of his wives and concubines is not definitively stated in the Bible. It's clear that David had multiple wives beyond those explicitly named, following the custom of polygamy common among royalty in ancient Near Eastern cultures.[4]

Personal followup:

When considering rabbinic literature and pseudepigrapha, our understanding of King David's wives becomes more nuanced and expansive. Here's how the answer changes:

Number of Wives

While the Hebrew Bible explicitly names eight wives of David, rabbinic literature and pseudepigrapha suggest a larger number:

1. The Talmud (Sanhedrin 21a) states that David had 18 wives, which was considered the maximum number allowed for a king.
2. Some midrashic sources mention that David had up to 100 wives and 300 concubines, though this is likely an exaggeration for rhetorical effect.

Additional Named Wives

Rabbinic literature sometimes mentions wives not found in the biblical text:

1. Naamah the Ammonite is sometimes listed as one of David's wives, though the Bible only mentions her as Solomon's mother.
2. Avigail bat Yishai (not to be confused with Abigail the wife of Nabal) is mentioned in some midrashim as David's half-sister and wife.

Interpretations of Known Wives

Rabbinic literature provides additional details and interpretations about the wives mentioned in the Bible:

1. Michal: The Talmud discusses whether Michal wore tefillin, suggesting her piety.
2. Abigail: Rabbinic tradition considers her one of the seven prophetesses of Israel, praising her wisdom and beauty.
3. Bathsheba: Midrashim often portray her more sympathetically than the biblical account, sometimes even as predestined for David from creation.

Spiritual Significance

Rabbinic interpretations often ascribe spiritual significance to David's marriages:

1. Each wife is seen as representing different aspects of David's kingship or spiritual qualities.
2. The multiple marriages are sometimes interpreted as allegorical of David's relationship with different segments of the Israelite nation.

Ethical Considerations

While the Bible presents David's polygamy without explicit criticism, some rabbinic sources grapple with its ethical implications:

1. Some commentators see David's many marriages as a flaw, leading to family strife and political instability.
2. Others interpret them as necessary for political alliances or fulfillment of divine purposes.

In conclusion, considering rabbinic literature and pseudepigrapha provides a richer, more complex picture of David's marital life, blending historical details with spiritual and ethical interpretations. This expanded view offers insights into how later Jewish tradition understood and wrestled with the legacy of King David's marriages.[5]

Suggested followup:

Based on the search results and biblical accounts, Michal's relationship with David had several significant influences on his later marriages:

1. Initial love and loyalty: Michal was David's first wife and is notably the only woman in the Bible explicitly stated to have loved a man (1 Samuel 18:20). Her initial love and loyalty to David, even helping him escape from her father Saul, set a precedent for devotion in David's marriages.

2. Political complications: The marriage to Michal, King Saul's daughter, introduced David to the political complexities of royal marriages. This likely influenced his later marriages, many of which had political motivations.

3. Separation and reclaiming: After David fled from Saul, Michal was given to another man. David later reclaimed her when he became king, demonstrating the political importance he placed on this marriage. This experience may have influenced his approach to marriages as political tools.

4. Deterioration of the relationship: The once loving relationship between Michal and David deteriorated over time, culminating in Michal's contempt for David when he danced before the Ark of the Covenant. This negative experience may have affected David's expectations and behavior in subsequent marriages.

5. Childlessness: Michal remained childless, which was seen as a punishment in biblical times. This may have influenced David's desire for multiple wives to ensure heirs.

6. Contrast with other wives: The deterioration of David's relationship with Michal stands in contrast to some of his other marriages, like that with Abigail, who is described as intelligent and beautiful. This contrast may have shaped David's preferences in later marriages.

7. Emotional impact: The complex and often painful relationship with Michal likely had an emotional impact on David, potentially influencing his approach to intimacy and trust in later relationships.

8. Lesson in devotion to God: Michal's criticism of David's exuberant worship may have reinforced for David the importance of prioritizing his relationship with God over human approval, influencing his spiritual leadership in later marriages.

In summary, Michal's relationship with David was foundational, setting patterns and expectations that would influence his approach to marriage, politics, and spirituality throughout his life and reign.

 

*QUESTION: Why would I want to explore outside the canonical texts when I study scripture?

ANSWER: from ChatGPT

The pseudepigrapha, rabbinic texts, New Testament apocrypha, and sacred texts of other Abrahamic religions offer substantial value for interpreting Christian scripture, particularly in understanding its context, theological dimensions, and interpretative history. These texts contribute insights in the following ways:

1. Contextualizing Historical and Cultural Background

-        Historical Setting: Pseudepigrapha, like the *Books of Enoch* and *Jubilees*, provide context for Second Temple Judaism, illuminating the beliefs, expectations, and eschatological ideas circulating around the time of Jesus. Such literature helps explain terms, concepts, and symbols present in the New Testament, like the “Son of Man” or angelology.

-        Cultural Practices: Rabbinic texts such as the Mishnah and Talmud include records of customs, laws, and daily practices relevant to early Jewish-Christian audiences. Understanding practices like Sabbath observance or ritual purity, for instance, provides insight into conflicts and dialogues found in the Gospels and Paul’s letters.

2. Illuminating Theological Themes and Development

-        Resurrection and Afterlife: Apocryphal and pseudepigraphal writings reflect evolving beliefs in bodily resurrection, judgment, and heaven/hell concepts. Books like *2 Esdras* and *Wisdom of Solomon* discuss the afterlife in ways that anticipate or echo New Testament beliefs, providing a framework for interpreting passages in the Gospels and Paul’s letters.

-        Messianic Expectations: Texts like the Dead Sea Scrolls and *Psalms of Solomon* offer insights into various messianic expectations. Such writings help clarify how terms like “Messiah,” “Son of David,” or “Son of Man” were understood by Jesus’ contemporaries and early Christians, providing depth to the New Testament’s portrayal of Jesus’ messianic role.

3. Interpreting Ambiguous Biblical Language and Symbols

-        Heavenly Figures and Angelology: Pseudepigraphal writings offer detailed angelologies and discussions on heavenly beings. For example, references to archangels or Satan in Christian scripture are often clarified by corresponding descriptions in *1 Enoch* or the Talmud. These texts can shed light on obscure references in Christian texts, helping interpreters understand their symbolic or theological roles.

-        Wisdom and Logos: Texts like *Sirach* and *Wisdom of Solomon* speak of Wisdom as a personified entity, which parallels the Logos theology in John’s Gospel. This connection aids in interpreting the prologue of John (John 1:1-18) and understanding the broader implications of Jesus as the Logos.

4. Clarifying Interpretative and Exegetical Traditions

-        Midrashic Approaches: Rabbinic midrash (interpretative narratives) explores the deeper meanings of Hebrew Bible texts through analogy and allegory. Understanding this interpretive approach can help in examining the New Testament’s use of the Old Testament, such as typological readings of Jesus as the new Moses, David, or Israel.

-        Shared Themes: Rabbinic and apocryphal texts sometimes offer analogies or symbolic meanings for biblical stories (e.g., Exodus, Creation) that resonate with New Testament typology. Recognizing these interpretative traditions informs reading Christian typologies and foreshadowings more richly.

5. Providing a Comparative Theological Perspective

-        Shared Figures and Divergent Views: Other Abrahamic traditions (Islamic and Bahá’í scriptures, for example) include figures like Jesus, Mary, and Moses but interpret them differently. Comparative study highlights unique Christian perspectives (e.g., on Jesus’ divinity), while also illuminating interfaith commonalities, deepening the understanding of Christian teachings within a broader Abrahamic context.

-        Moral and Ethical Teachings: Apocryphal writings and pseudepigrapha, such as the *Didache* (an early Christian manual) and *Testaments of the Twelve Patriarchs*, contain ethical instructions similar to those in the New Testament. They reveal how early Christians viewed moral teachings as continuous with Jewish tradition while also reflecting unique Christian emphases.

6. Tracing Canon Formation and Early Church Thought

-        Early Christian Beliefs and Debates: The New Testament apocrypha (e.g., *Gospel of Thomas*, *Acts of Peter*) represent diverse perspectives on Jesus and early Christian life, showing how early believers grappled with theological questions. Such texts help explain how doctrines were defined, what views were considered heretical, and what became mainstream in the development of Christian orthodoxy.

-        Canon Formation: Studying these non-canonical texts sheds light on why certain books were included in the canon while others were not, as well as the criteria early Christians used for deciding canonical authority, like apostolicity, orthodoxy, and widespread usage.

7. Illuminating Literary and Stylistic Influences

-        Parables and Wisdom Literature: Jewish wisdom texts and Hellenistic moral discourses are stylistically similar to Jesus’ parables and other New Testament teachings. Such literature clarifies rhetorical styles and common idioms of the time, helping interpreters understand how Jesus’ teachings fit within and also subvert conventional wisdom traditions.

-        Apocalyptic Literature: Jewish apocalyptic writings (e.g., 4 Ezra, 2 Baruch) share thematic and symbolic elements with the Book of Revelation. Recognizing apocalyptic genre conventions aids in understanding New Testament apocalyptic texts, including symbolic language, cosmic battles, and visions.

Summary

Together, these extra-biblical texts enrich Christian scriptural interpretation by providing historical context, theological background, interpretative parallels, and insight into literary and cultural influences. They do not replace the biblical canon but provide additional perspectives that clarify and deepen the understanding of its content and theological message.

 

*QUESTION: If I belonged to particular churches what additional scriptures might I need to consider?

ANSWER: Personal answer accumulated over time:

Church of Jesus Christ of Latter-day Saints (Mormons):

• The Book of Mormon
• Doctrine and Covenants
• Pearl of Great Price

Christian Science:

• Science and Health with Key to the Scriptures by Mary Baker Eddy

Unification Church (Moonies):

• Divine Principle by Sun Myung Moon
• Eight textbooks compiled by Sun Myung Moon
• Three-volume set of holy scriptures published in 2013 under Hak Ja Han Moon's guidance

Rastafarians:

• Holy Piby
• Kebra Nagast
• The Promise Key

The Church of Jesus Christ of Latter-day Saints (Strangite):

• The Book of the Law of the Lord

Community of Christ (formerly Reorganized Church of Jesus Christ of Latter Day Saints):

• Doctrine and Covenants (a different version from the LDS Church)

Swedenborgian Church:

• The theological works of Emanuel Swedenborg are considered divinely inspired

The Family International (formerly Children of God):

The Letters of Moses David (David Berg)

Unity Church:

• Lessons in Truth by H. Emilie Cady

Seventh-day Adventists:

• They consider the writings of Ellen G. White to have prophetic authority.

Some New Age groups

• A Course in Miracles

 

*QUESTION: What names do the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price ascribe to Adam?

ANSWER: from Perplexity:

Based on the search results and Mormon scriptures, here are the names and titles ascribed to Adam in the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price:

1. Adam - This is the primary name used in all Mormon scriptures.
2. Ancient of Days - This title is mentioned in the Doctrine and Covenants (D&C 116).
3. Michael - Adam is identified as Michael the Archangel in the Doctrine and Covenants (D&C 27:11; 107:53-54; 116).
4. The first man - Referred to as such in the Doctrine and Covenants (D&C 84:16).
5. Father of all - Implied in various passages describing Adam as the first man and progenitor of the human race.
6. Patriarch of the human family - This role is mentioned in relation to Adam's future return (D&C 116).
7. Archangel - Explicitly stated in the Doctrine and Covenants (D&C 107:54).

It's worth noting that while the Book of Mormon mentions Adam, it doesn't provide additional names or titles for him beyond "Adam" or references to him as the first man or first parent. The additional names and titles primarily come from the Doctrine and Covenants and the Pearl of Great Price, as well as from later Mormon teachings and interpretations.

 

*QUESTION: What names or titles are given to King Solomon and the Queen of Sheba in Kebra Nagast?

ANSWER: from Perplexity:

Based on the search results, the Kebra Nagast provides the following names and titles for King Solomon and the Queen of Sheba:

1. King Solomon:

-        Referred to simply as "Solomon" or "King Solomon"

-        Described as the wise king of Israel

-        Portrayed as having divine origin and being "as a god" to the Queen of Sheba

2. Queen of Sheba:

-        Named "Makeda" (also spelled "Makeda" or "Mâkëdâ")

-        Referred to as the "Queen of Sheba"

-        Called the "virgin queen of Saba"

-        Described as the "beautiful queen"

The Kebra Nagast also mentions their son:

3. Menelik I:

-        Also called "Bayna-Lehkem" or "David II"

-        Described as the son of Queen Makeda and King Solomon

-        Becomes the first emperor of Ethiopia in the narrative

It's worth noting that the Kebra Nagast doesn't seem to provide elaborate additional titles for these figures beyond their primary names and royal designations. The text focuses more on their roles in the narrative and their significance to Ethiopian history and legend.[7]

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[1] https://en.wikipedia.org/wiki/Moses_(given_name) and https://www.jewishpress.com/review/in-print-review/the-many-names-of-moshe-rabbeinu/2021/12/22/ and http://www.jewishanswers.org/ask-the-rabbi-date/2013/12/?p=4170 and https://ohr.edu/9667 and https://aish.com/moses-name/ and https://www.chabad.org/parshah/article_cdo/aid/627663/jewish/What-Was-Moshes-Real-Name.htm  

[2] https://en.wikipedia.org/wiki/Lilith and https://resources.finalsite.net/images/v1585089910/wbtlaorg/qp8nkro85koyfsuk5zhp/AdamandEve-TheFirstMarriage.pdf and https://www.biblicalarchaeology.org/daily/people-cultures-in-the-bible/people-in-the-bible/lilith/ and https://people.howstuffworks.com/lilith.htm and https://jwa.org/encyclopedia/article/lilith

[3] https://rodephshalom.org/lilith-and-the-demonization-of-women/ and https://jwa.org/encyclopedia/article/lilith and http://www.bitterwaters.com/bw_12_21_2018/the-case-for-lilith/the-biblical-case-for-lilith/two-creation-accounts/ and https://people.howstuffworks.com/lilith.htm and https://www.biblicalarchaeology.org/daily/biblical-topics/hebrew-bible/lilith-in-the-bible-and-mythology/ and https://en.wikipedia.org/wiki/Lilith

[4] https://biblechat.ai/knowledgebase/old-testament/historical-books/how-many-wives-did-king-david-have/ and https://vocal.media/history/how-many-wives-and-concubines-did-david-have and https://www.neverthirsty.org/bible-qa/qa-archives/question/wives-king-david/ and https://www.gotquestions.org/wives-King-David.html and https://www.biblestudytools.com/bible-study/topical-studies/how-many-wives-did-king-david-have-and-what-do-we-know-about-them.html 

[5] https://www.gotquestions.org/wives-King-David.html and https://www.chabad.org/kabbalah/article_cdo/aid/2949092/jewish/King-David-and-His-Wives.htm and https://israelmyglory.org/article/david-and-his-wives-too-many-women/ and https://www.biblestudytools.com/bible-study/topical-studies/how-many-wives-did-king-david-have-and-what-do-we-know-about-them.html and https://jwa.org/encyclopedia/article/bathsheba-midrash-and-aggadah 

https://jwa.org/encyclopedia/article/michal-daughter-of-saul-midrash-and-aggadah and https://www.biblestudytools.com/bible-study/topical-studies/how-many-wives-did-king-david-have-and-what-do-we-know-about-them.html and https://biblechat.ai/knowledgebase/old-testament/historical-books/how-many-wives-did-king-david-have/ and https://aprilfiet.com/my-thoughts/michal-and-the-contempt-roundabout

[7] https://edblogs.columbia.edu/worldepics/project/kebra-nagast/ and https://www.biblicalarchaeology.org/d