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Old 09-10-2020, 04:35 PM   #26
FoolofaTook
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And the footnotes:

. See a similar chiastic structure presented by Gary N. Knoppers in “Greek Historiography and the Chronicler’s History: A Reexamination,” JBL 122, no. 4 (2003): 631.
. Hahn writes that “the sequence of biblical covenants is central to the Chronicler’s understanding of the divine economy. This can be traced from the early pages of his work. Beginning with Adam and the covenant of creation, his genealogy follows the path of God’s covenant through Noah, Abraham, Israel, and, finally and cumulatively, David, with whom God makes a ‘covenant of salt,’ meaning a new and everlasting covenant.” Hahn, The Kingdom of God as Liturgical Empire, 5. See also 2 Chr 13:5; 21:7.
. For further study on these names, see Jacques B. Doukhan, Genesis, SDAIBC (Nampa, ID: Pacific Press, 2016), 168–82.
. See map on the distribution of people upon the earth in Doukhan, Genesis, 183.
. Josephus, Ant. 1:123.
. Josephus, Ant. 1:124.
. Edward Lewis Curtis and Albert Alonzo Madsen, A Critical and Exegetical Commentary on the Books of Chronicles (New York: Scribner’s Sons, 1910), 60.
. Klein, 64.
. Josephus, Ant. 1:125
. David W. Baker, “Tiras,” ABD 6:571.
. Josephus, Ant. 1:125.
. Richard S. Hess, “Ashkenaz,” ABD 1:490.
. Klein, 64.
. Josephus, Ant. 1.126; Hess, “Riphath,” ABD 5:775.
. Baker, “Togarmah,” ABD 6:594.
. Baker, “Kittim,” ABD 4:93.
. Yohanan Aharoni, The Land of the Bible: A Historical Geography, trans. A. F. Rainey (Philadelphia, PA: Westminster, 1979), 144.
. W. W. Müller, “Seba,” ABD 5:1064.
. Müller, “Sabtah,” ABD 5:861–62.
. Müller, “Sabteca,” ABD 5:862–63.
. Doukhan, Genesis, 174.
. Baker, “Naphtuhim,” ABD 4:1022.
. Baker, “Pathos,” ABD 5:178.
. See Hess, “Casluhim,” ABD 1:877–78, for more information.
. Except for the first two names, Sidon and Heth, all are with a gentilic ending. This ending indicates a specific social group and not just a personal name for an individual person or place. For example, Sidon is a personal name, while Sidonians is the name of the people living in Sidon or born there. Therefore, in the Hebrew language, Sidonians would have a gentilic ending to indicate this.
. Baker, “Girgashite,” ABD 2:1028.
. Gregorio del Olmo Lete and Joaquín Sanmartín, A Dictionary of the Ugaritic Language in the Alphabetic Tradition, HdO 67, 2nd ed. (Leiden, Netherlands: Brill, 2004), 308. See also Edwin C. Hostetter, EDB, 506.
. Allen C. Myers, ed., “Arkite,” in EDB (Grand Rapids, MI: Eerdmans, 1987), 85. Hess, “Arkite,” ABD 1:393–94.
. Baker, “Sinite,” ABD 6:50.
. Hess, “Arvad,” ABD 1:468; Myers, ed., “Arkite,” EDB, 88.
. Baker, “Zemarite,” ABD 6:1074.
. David Noel Freedman, ed., Eerdmans Dictionary of the Bible (Grand Rapids, MI: Eerdmans, 2000), 386.
. Josephus, Ant. 1:144; Larry L. Walker, “Lud,” EDB, 827.
. Patricia A. MacNicoll, “Uz,” EDB, 1349.
. Hess, “Eber,” ABD 2:260.
. Ronald A. Simkins, “Eber,” EDB, 364.
. Doukhan, Genesis, 182.
. Hess, “Peleg,” ABD 5:218; see also Bruce W. Gentry, “Peleg,” EDB, 1024.
. Müller, “Sheleph,” ABD 5:1193-93. [ED. NOTE: WILL NEED THE AUTHOR TO PROVIDE CORRECTED PAGING FOR THIS REFERENCE]
. Müller, “Hazarmaveth,” ABD 3:85–86; C. Shaun Longstreet, “Hazarmaveth,” EDB, 559.
. Müller, “Hadoram,” ABD 3:16; Chris A. Rollston, “Hadoram,” EDB, 538.
. Ludwig Koehler et al., eds., “Diklah,” in HALOT, trans. M. E. J. Richardson et al., (Leiden, Netherlands: Brill, 1994–1999), 1:229.
. Robert T. Anderson, “Ebal,” EDB, 363.
. b. Nedarim 3:11g–r, 14.I:18. In the Talmud is written, “Said R. Zechariah in the name of R. Ishmael, ‘The Holy One, blessed be He, wanted to bring forth the priesthood through Shem: And he, Melchizedek, was the priest of the Most High God,’ (Gen. 14:18). But because he gave priority, when he bestowed his blessing, to Abraham over God, he brought the priesthood forth through Abraham: ‘And he blessed him and said, blessed be Abram of the most high God, who holds heaven and earth, and also blessed be the most high God’ (Gen. 14:19–20). Said Abraham to him, ‘Is the blessing of a servant to take priority over the blessing of the master?’ Forthwith the priesthood was given to Abraham: ‘The LORD said to my Lord, Sit at my right hand until I make your enemies your footstool’ (Ps. 110:1); then: ‘The LORD has sworn and will not repent, you are a priest forever, after the order of Melchizedek’ (Ps. 110:4)—because of what Melchizedek said.’ ” It seems that according to the Talmud, Melchizedek was Shem.
. W. F. Albright, “Contributions to Biblical Archaeology and Philosophy,” JBL 43, no. 3/4 (1924): 386–87. He suggests that Tilsha Turahi could well be the location for a place with the name of “Ibex” or “Mountain Goat.”
. Ernst Axel Knauf, “Teman,” ABD 6:347–48.
. W. Zwickel, “Rehobot-Nahar,” BN 29 (1985), 28–34.
. Ulrich Hubner, “Pinon,” ABD 5:373.
. Eusebius, Onom. 124.22–23; Hubner, “Magdiel,” ABD 4:464.
. Josephus, Ant. 6.161–63.
. Kalimi, The Retelling of Chronicles in Jewish Tradition and Literature: A Historical Journey (Winona Lake, IN: Eisenbrauns, 2009), 127.
. According to Japhet, “we should therefore attribute this note to the waxing of the power of Aram in Transjordan, sometime in the ninth century.” Japhet, I and II Chronicles: A Commentary (Louisville, KY: Westminster, 1993), 81.
. Japhet, I and II Chronicles, 90.
. Ofer mentions that “the only information about ancient Hebron comes from the Bible, where it is also called Kiriath-Arba and Manre. These names are commonly considered evidence that the town was divided into quarters (arba’, or ‘four,’ in Hebrew) or clans. Various locations are mentioned as being in the Hebron region: Elonei (“oaks of”); Mamre; the Eshcol and Hebron Valleys; and the Cave (field) of Machpelah.” Avi Ofer, “Hebron,” in NEAEHL 2, ed. Ephraim Stern (Jerusalem: Israel Exploration Society and Carta, 1993), 606.
. Jeconiah is called Jehoiachin in the Chronicles narrative (2 Chr 36:8–9). The change of names may imply the tradition of changing names based on events that marked the life of a specific person; for example, Jacob was changed to Israel and Abram to Abraham (Gen 17:5; 32:28).
. Jeffrey R. Zorn, “Ezem,” ABD 2:722.
. Jeffreis M. Hamilton, “Hormah,” ABD 3:288–89.
. Kalimi, The Reshaping of Ancient Israelite History in Chronicles, 228; see also A. Shinan and Y. Zakovich, The Story about Reuben and Bilhah [in Hebrew] (Jerusalem, 1983), 14.
. The Hebrew text has haggadic. The article and the proper noun, or the letter D in Hebrew being similar to the letter R, may have contributed to an exchange of letters. The NIV reads Hagri instead of Haggadi in this verse.
. The LXX understood the personal name Shaphat as the verb “to judge” in the participle form, thus translating it as the one “who was judging.”
. Knauf, “Nodab,” ABD 4:1134.

 
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