By Dan Lioy
In Axis of Glory, Dan Lioy conducts a biblical and theological research of the temple motif as a conceptual and linguistic framework for realizing Scripture. His research takes a clean examine the subject, assesses a consultant team of the Judeo-Christian writings throughout the a number of prisms of secondary literature, and gives a synthesis of what looks within the biblical facts. the writer notes that references and allusions hooked up with the temple motif crisscross the whole literary panorama of Scripture. an extra discovering is that the presence of the shrine idea is analogous to a chain of rhetorical threads that sign up for the cloth of God’s note and weaves jointly its doubtless eclectic and esoteric narratives right into a richly textured, multicolored tapestry. the writer concludes that the Bible’s theocentric and Christocentric emphases are heightened of their depth and sharpened of their concentration a result of temple motif making its means throughout the pages of the sacred textual content, starting with the outlet bankruptcy of Genesis and finishing with the ultimate bankruptcy of Revelation.
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Additional resources for Axis of Glory: A Biblical and Theological Analysis of the Temple Motif in Scripture
God gave Noah—the “protagonist of the Flood narrative” (Lewis 1992:2:799)—instructions for building and stocking an ark that could rise up on the floodwaters. When these preparations were complete, the waters began to cover the earth and do their destructive work. Noah was 600 years old when the Flood began (Gen 7:6); and the rains lasted 40 days and 40 nights (v. 12), covering the earth for a total of 150 days (v. 24). Noah, his family, and the animals were on the “floating shrine” amid a “sea of resurgent chaos” (Walton 2003c:322) for about another six months before the Lord commanded them to come out (8:13– 15)—over a year after they went into the ark (cf.
Also, only objects made of rare and costly materials were located near the sacred space. The objects placed further away were made of bronze and ordinary woven cloths (cf. Heb 9:1–7). Every detail of the exterior construction and interior contents of Israel’s tabernacle and temples were patterned after the divine sanctuary in heaven (cf. Exod 25:9, 40; Num 8:4; Heb 8:5; Abrahams and Rothkoff 2007:19:423; Davies 1962b:4:506; Clifford 1972:123; Hayward 1996:10; Lundquist 2008:9). For that reason, these temporal shrines were regarded as a “symbol, an echo, a shadow of the heavenly residence”, believed to be “a link, a bond, or even a portal” along the axis of glory to the “heavenly residence” (Walton 2006:113–114; cf.
Ross 1988:84). Not surprisingly, before the current struggle ended, God’s sacerdotal vice-regent demanded a blessing (v. 26). Hosea 12:4 reveals that Jacob “wept and begged for [the LORD’s] favor”; but before God blessed the patriarch, He changed Jacob’s name to “Israel” (Gen 32:28). The name Jacob means “he grasps the heel” (a Hebrew idiom for “he deceives”), and thus it points to his struggle with people (cf. 25:26). The name Israel means “he struggles with God” and commemorated Jacob’s previous struggle with the Lord over who would control the patriarch’s life (cf.