Join me for a study of motifs in Samuel and see how following a motif can help with the interpretation of a biblical passage.
A number of years ago I wrote a post that pointed out how the recognition and study of motifs within a biblical narrative can contribute to its understanding (see here). In that post I surveyed motifs found in Genesis (the Jacob story), Judges (the Samson story), and Samuel (Saul’s story). I also noted a number of other motifs in Samuel with the promise of one day writing about them further. It’s been a long time coming but that day has finally arrived. This post is an introduction to the topic. I will briefly discuss what a motif is and then note various motifs in Samuel that will be the subject of future posts.
What is a Motif?
If you google a definition of what a motif is you will find this useful definition: “A motif is a recurring symbol which takes on a figurative meaning. … In fact, almost every text commonly uses the literary device of the motif. A motif can be almost anything: an idea, an object, a concept, a character archetype, the weather, a color, or even a statement” (study.com). Bernard Aubert defines a motif very simply as a “recognizable pattern or unit” (The Shepherd-flock Motif in the Miletus Discourse, p. 16–for an online version of this book click here).
A motif is like different strands of a rope.
Brian A. Verrett points out that “A motif is to be distinguished from a theme. A motif is a thread, and a theme is the rope made of different threads” (The Serpent in Samuel, p. 8, n.54). Rachelle Gilmour states, “In each case the motif is a concrete image that points to an abstract meaning, even if this meaning changes over time or across types of literature. This is typical of the biblical narrative, which in general avoids explicit statements of abstract meaning, using instead a concrete image to represent it” (Gilmour, “Reading a Biblical Motif” p, 32). An example of what Gilmour is saying would be the use of “hand” in the biblical text. Hand is a very concrete image but it points to the abstract meaning of “power.” For example, when the Bible states that Israel was delivered into the hand of the Philistines, this means they were defeated by them and came under their control or power. “Hand” is, in fact, a motif in Samuel that we will be examining.
Motifs in Samuel
Beauty is one example of a motif in Samuel.
Motifs Addressed by Biblical Scholars
Bible scholars have long recognized the use of motifs in Samuel. In my previous post I reviewed a book by Brian A. Verrett entitled, The Serpent in Samuel: A Messianic Motif (see my review here). In his book Verrett seeks to demonstrate that the Samuel narrative repeatedly casts characters as serpents (p. 8). Other motifs in Samuel that have been discussed by scholars include, the exodus, beauty, displaced husbands, food provision lists, and allusions to the patriarchal stories in Genesis. Several, or perhaps all of these motifs, have probably never occurred to a casual reader of the books of Samuel. The value of beginning to recognize these, and other motifs, is the way they enrich the meaning of the narrative. Being sensitive to motifs will also cause the reader to slow down and ask why a certain motif continues to recur. Thus creating a learning opportunity. Searching for motifs also increases the pleasure in reading.
Other Motifs in Samuel
There are many other motifs in Samuel. Here I offer a list which is not meant to be complete by any means. In future posts, I will be examining some of these motifs.
Sword and spear
Heads
Hands
Feet
Eating and not eating
Clothing, especially robes
Dead dog
Angel of God
Seeking and (not) finding
Asking (inquiring)
Shepherd
Rebellious sons
Some motifs found in the books of Samuel also occur in other books of the Bible. My purpose is to narrow the focus to only 1&2 Samuel. I will identify some of these motifs and ask how they function in Samuel. How is our reading of the text enhanced by noticing these motifs and inquiring about their significance? In my next post, we will start from the bottom up. I will be looking at the significance of the motif of “feet” in Samuel.
The serpent in Samuel is available at Wipf & Stock, and Amazon USA / UK
As the title suggests, this recent book by author Brian A. Verrett, advocates that the messianic theme found in the books of Samuel is enhanced by tracing a serpent motif (on the subject of biblical motifs, see my post here). The serpent referred to is the serpent of Genesis 3. In particular Genesis 3:15, viewed by many as the first messianic prophecy in Scripture: “I will put enmity between you and the woman,and between your offspring and her offspring;he shall bruise your head,and you shall bruise his heel” (ESV).
This motif is not readily apparent to most readers of the English Bible, but by an examination of various Hebrew words, as well as looking at what the text of Genesis 3 might have in common with certain passages in the books of Samuel, Verrett seeks to establish his case. In Verrett’s own words, “This book has a two-fold purpose: (1) demonstrate that Samuel contains a serpent motif and (2) demonstrate that this motif’s significance within Samuel is to present the seed of David as the promised seed of the woman from Gen. 3:15 who will defeat the serpent and reign as king in the new creation” (p. 143).
In his introductory chapter, Verrett demonstrates that previous scholarship has suggested a serpent motif within the books of Samuel. He also notes that the books of Samuel utilize various motifs noticed by scholars (I myself am planning a series on this blog related to various motifs in the books of Samuel–click here for posts currently available).
Verrett suggests that words like going on one’s belly, eating dust, trodden underfoot, or suffering a damaged head, may all be ways of alluding to the serpent.
In chapter two Verrett looks closely at Genesis 3, examining the story and its vocabulary. His main objectives are to “demonstrate that both the OT and NT contain a serpent motif that derives from Gen 3,” and to “develop a paradigm to determine allusions to the serpent by noting those words, images, and concepts that the text associates with the serpent in Gen 3” (p. 10). Some of his conclusions are (1) that the seed of the woman is a singular individual (i.e. the word “seed” is not used in a corporate sense); (2) by examining the words of judgment placed on the serpent, the woman, and the man, one can expect that a text using these images might be alluding to the serpent. Verrett concedes that the words referring to the serpent’s judgment have a “higher chance” that a biblical author is referring to the serpent. He does a convincing job establishing that there is a serpent motif that runs throughout the OT & NT, thus opening the door for the possibility that this motif occurs in Samuel as well.
Is Goliath an image of the serpent? Verrett’s answer is “Yes!”
In chapters 3&4 Verrett seeks to establish that a serpent motif exists in Samuel. His primary focus is on Goliath (chapter 3) and passages dealing with Nahash (chapter 4). Verrett contends that several factors combine to demonstrate that Goliath represents the serpent. Words and images that suggest this include Goliath’s scaly armor and the four-fold mention of bronze (armor & weapons). The word “bronze” comes from the same Hebrew root as the word for snake. Finally, Goliath’s death suggests connections with the serpent. His falling face down suggests that he eats dust and his beheading parallels the serpent’s head being crushed. As an aside for those who read this blog, Verrett agrees that David struck Goliath in the knee, not the forehead, as I argue in most post “How David Killed Goliath: Are You Sure?”
The Ammonite King Nahash seems to hold the most obvious potential for a serpent theme, since “nahash” in Hebrew means “snake.” Nahash is the king defeated by Saul in 1 Samuel 11. His opposition to Israel and Israel’s anointed one (Saul), along with his name make this a possibility. Nahash’s name also appears in 2 Samuel 10 which speaks of his death and the war created by his son Hanun when he insults David’s ambassadors. Verrett argues that Hanun is the “seed of the serpent,” since he is the son of Nahash. The theme of nakedness and shame and his opposition to David (Israel’s anointed) further suggests the serpent motif (pp. 84-85). Nahash is mentioned 2 final times in 2 Samuel 17:25 and 27. According to 2 Sam. 17:25, Nahash is the grandfather of Amasa. Amasa becomes the general of Absalom’s army in his revolt against David. Verrett argues that Amasa’s descent from Nahash and the description of his death, which includes him falling on his “belly” and writhing like a snake, suggests that he is a seed of the serpent (pp. 89-91). Verrett also suggests that Absalom is “serpentine” but doesn’t dwell on this identification, making only cursory observations (Absalom deceives people, he is opposed to David). I found this section dealing with Amasa and Absalom to be less than convincing and will speak of it in my critique below.
In chapters 5-7 Verrett deals with the second purpose of his book which is to demonstrate that the seed of David is the promised seed of the woman who will defeat the serpent and reign over a new creation. In chapter 5 he pulls together all the “serpent” material in Samuel explored in his earlier chapters (3&4) and seeks to show how they relate to one another. This is one of the most insightful chapters of the book. Verrett points out that Saul’s fall begins after his defeat of Nahash (which might have raised hopes that he was the promised seed), demonstrating that Saul is not the promised seed of the woman. David’s victory over the serpentine Goliath gives hope that he is the promised seed. But following his victory over Hanun (the son of Nahash), the story relates David’s fall, thus demonstrating that he is not the promised seed of the woman either. Therefore, the serpent motif in Samuel momentarily raises the reader’s hope that the fulfillment of Gen. 3:15 is on the horizon. However, hope turns to be disappointment when the reader learns that neither Saul nor David is the promised deliverer. This, in turn, leads Verrett to discuss 2 Sam. 7:11b-17 in chapter 6–a passage that promises David an eternal throne and a descendant who would sit upon it.
When God promises David an eternal throne, who is the promised one who will build the Temple? According to Verrett, it’s not Solomon, but Jesus.
In chapter 6, Verrett carefully examines 2 Sam. 7:11b-17, concluding that Solomon is not the promised descendant who would build the Temple, but that it refers to a future priest-king (Jesus). Along with his discussion of 2 Sam 7, he also looks at whether 2 Chronicles pictures Solomon as the fulfillment (his answer is “no”). He also connects 1 Sam 2:35 and the prophecy of a faithful priest with 2 Sam 7, arguing that these passages share similar language and indicate that the promised priest is also the same person as the promised coming king. To bolster his argument, he examines Zechariah 6:9-15, stating that this passage too anticipates a priest-king who is the “Branch” of David (thus an allusion to the Davidic covenant in 2 Sam 7). Finally, he argues that “Hebrews 3:1-6 also understands the faithful priest of 1 Sam 2:35 to be the seed of David in 2 Samuel 7:11b-17” (133).
Chapter 7 is a close examination of David’s “last words” recorded in 2 Sam 23:1-7, and other passages that Verrett believes are dependent on it (Ps. 72, various passages in Isaiah, Jer. 23:5-6 and Zech. 6:9-15). His interpretation of 2 Sam 23:1-7 is that David is speaking of his seed who will reign in righteousness over a new creation (3-4) while defeating the serpent (6-7–he understands the mention of “Belial” to refer to the serpent of Gen. 3). Chapter 8 is a five-page summary bringing the study to a conclusion.
Evaluation
Image courtesy of http://clipart-library.com/teacher-cartoon-images.html
Verrett is to be congratulated for a very thorough study of the serpent motif in Samuel. The book demonstrates a good working knowledge of the books of Samuel, as well as an acquaintance with the pertinent scholarly literature. The book is also well written and easy to understand. One does not have to be a scholar to appreciate the many insights offered, although this book is definitely for the more mature student, pastor, or teacher. Among the strengths of this book is an awareness of a serpent motif in Scripture, and a greater sensitivity toward the messianic theme of the books of Samuel.
While Verrett has convinced me of the possibility of a serpent motif in Samuel, I must say with some regret, I am not totally persuaded. At times I was left with the impression that Verrett wanted to prove his thesis so much that he may have gone overboard and found connections where there are none. One example is Verrett’s contention that Habakkuk 3:13-14 is “a poetic portrayal of the David and Goliath narrative” (p. 60). I had never read these verses and caught any notion of a reference, or even an allusion, to David and Goliath. After reading Verrett’s interpretation, I must still confess that I don’t see it. I have similar feelings about his connection of 2 Sam. 23:6-7 with 2 Cor. 6:14-7:1, although I see the parallels he is trying to make between these passages.
One glaring weakness in Verrett’s presentation, in my opinion, is regarding Absalom and Amasa. One would think that if the writer of Samuel was attempting to use the serpent motif in the story of Absalom’s rebellion, he would have used language and imagery much more obvious and convincing with regards to Absalom. Why would the writer focus on a relatively minor character like Amasa and picture him as the seed of the serpent, when a presentation of Absalom in this light would make a more profound impression? This doesn’t rule it out as a possibility, but there are other problems regarding Amasa. Although Verrett, to his credit, deals with the textual problem in 2 Sam. 17:25 which depicts Amasa as a descendant of Nahash, this Scripture is much disputed. It asks a lot to base your theory on a disputed passage. I must also take issue with Verrett’s interpretation of Joab. Joab is pictured as a very unsavory person in 2 Samuel. His murder of Amasa is vicious, deceitful, and cowardly. Yet in this passage Verrett pictures Joab as the hero and David as the villain! Quote: “At this point in the narrative, Joab appears more like the seed of the woman than David does” (p. 113). This is a misunderstanding of Joab’s portrayal in 2 Samuel. (For an in depth treatment of Joab’s character, check out my book, Family Portraits: Character Studies in 1 and 2 Samuel). One final problem with Verrett’s thesis is his assertion that the covenant promise of 2 Samuel 7 refers only to the promised seed of the woman. While this is clearly a messianic text and is interpreted this way in the NT, it’s hard to ignore 2 Sam. 7:14 which talks about David’s descendants committing sin. Again, to his credit, Verrett addresses this verse, but all that he can come up with (and it’s all that can be said) is that the Old Greek (OG) leaves open the possibility that David’s descendant might not sin (p. 127). This is not a strong argument and damages his assertion that this passage only speaks about the coming messiah.
Concluding Remarks
In spite of my critique of what I perceive to be some shortcomings of The Serpent in Samuel, this is an excellent book. The reader will learn much from it. I am grateful for Verrett’s effort, and scholarship and I highly recommend it as a source that will inform and challenge the reader.
Many thanks to Wipf & Stock for this free review copy. The opinions I have expressed are my own, and I was not required to write a positive review.
The Serpent in Samuel: A Messianic Motif is available at Wipf & Stock, and Amazon USA / UK
It’s been awhile since I’ve written about the latest archaeological discoveries. This post will cover five recent archaeological discoveries announced in the past five months.
Royal Israelite Complex at Horvat Tevet
The royal Israelite estate at Horvat Tevet
As frequently happens in modern Israel, new construction often reveals old treasures. Preparations for the new Highway 65 running through northern Israel in the Jezreel Valley has revealed an ancient Israelite Administrative complex dating to the time of Israel’s kings Omri and Ahab. Dr. Omer Sergi, who co-directs the expedition has stated, “When you go inside the main building at Horvat Tevet, you are standing in the best-preserved building of the House of Omri ever found in Israel.” This main building is described as a royal estate and measures 20 meters (60 ft) long and 30 meters (90 ft.) long. Findings, which include kilns for making pottery, storage jars, textile workshops and grinding stones for milling grain into flour, suggest that this location was part of an administrative complex where officials collected and redistributed agricultural products. For a more detailed description of this discovery see this link at Patterns of Evidence.
Temple Discovered at Motza
This massive cultic structure shares a similar architectural design to the Temple in Jerusalem and is located only 4 miles Northwest of the Temple Mount!
Although originally discovered in 2012 (when another highway was being constructed!), Motza has only hit the news recently (although see this article from December 2012 by The Times of Israel). Starting in the Spring of 2019 a fuller study was begun on this interesting place. This is a fascinating discovery. More and more, temples and cultic sites are being discovered in Israel (see my post here and here for example, and see the final item below). This fits in quite well with the Old Testament’s description of high places and unauthorized places of worship. The intriguing part of this recent archaeological discovery is that the temple complex at Motza is only four miles from the Temple Mount in Jerusalem! This temple is believed to have been in use from 900 B.C. through the early sixth century B.C. It is about 2/3 size of Solomon’s Temple and the close proximity to Jerusalem suggests that it operated under the auspices of Jerusalem. It is well known that Solomon sanctioned the building of many temples (1 Kings 11:4-8), and his successors, even the “good” ones are censored by the author of Kings for not removing the high places (e.g., 1 Kings 15:9-14; 22:41-43). Among the fascinating discoveries are some figurines of human heads (see photo below) and some horse figurines with riders. For a more in depth look at this discovery and other photos, click this link on Patterns of Evidence or this link at haaretz. For a more cautious approach about this discovery, see the article at ABR here.
Human head figurines discovered at Tel Motza
Altar Discovered at Shiloh
Tel Shiloh
A lot of exciting discoveries are being found at the biblical site of Shiloh by the team from ABR (Associates for Biblical Research) under the direction of Dr. Scott Stripling. Past discoveries include animals bones of sacrificial animals that are consistent with the type of animals ancient Israelites would have sacrificed. Many coming from the right side of the animal. Why is this important? Leviticus 7:29-32 notes that the right side of the animal was the portion given to priests. A burn layer at Shiloh has been examined and dated by carbon-14 dating to 1060 B.C., plus or minus 30 years. This is the time period the Bible indicates the destruction of Shiloh by the Philistines. A ceramic pomegranate was discovered in 2018. The significance of the pomegranate is that pomegranates were worn on the garment of the High Priest (Exodus 28:31-35). Another interesting discovery is a large monumental building, dating from the time of the Tabernacle which is in the initial stages of being uncovered. One of the sensational discoveries of the 2019 archaeological season was the discovery of three horns of an altar that is of biblical dimensions. A photo of one of those horns can be seen below. Other discoveries include numerous scarabs and bullae. If you’re interested in watching a two-part series on the recent discoveries at Shiloh hosted by the folks at ABR click here. For further information on the ongoing excavation at Shiloh by ABR click here.
One of the altar horns excavated at Shiloh in 2019.
Archaeological Discovery of an Ancient Canaanite Metropolis
Ancient 5,000 year old Canaanite Metropolis
A constant theme of this post is how the construction of new highways in Israel leads to surprising archaeological discoveries. None is more surprising or sensational than the discovery at Ein Esur. In the words of excavation director Yitzhak Paz, “The study of this site will change forever what we know about the emergence [and] rise of urbanization in the land of Israel and in the whole region.” It is being called “the New York City of the Early Bronze Age.” The city dates to about 3000 B.C. and there is another city beneath it believed to date 2000 years earlier. This massive city covers 160 acres and, including outlying areas, stretches to about 700 acres. To quote R. Brian Rickett of Patterns of Evidence: “Despite previous paradigms, land surveys, and scholarly consensus, an ancient and well-established city existed in Northern Israel around the time of the establishment of the first Egyptian Kingdom. Furthermore, the newly discovered city is the largest known city to date from this period anywhere in Israel, Jordan, Lebanon, or Syria. Scholarly consensus is already in transition as this new discovery is reshaping everything that was believed about the ancient urbanization process in the land of Israel.” Discoveries like this demonstrate that there is still much to learn about ancient Canaan and that biblical descriptions of large and ancient cities are more reliable than previously thought by more skeptical scholars and archaeologists. This kind of discovery also illustrates that it is premature to come to conclusions based on a lack of evidence, a practice followed by some scholars and archaeologists. One never knows what is lurking just below the surface, waiting to be discovered! To watch a short video on the discovery at Ein Esur click here. You can also check out two articles at The Times of Israel by clicking here.
Ancient Temple Found at Lachish
An ancient Temple has been discovered at Lachish.
The archaeologists who have uncovered this new discovery at Lachish are calling it a Canaanite Temple. The reason for this is the numerous artifacts found including two small bronze “smiting gods” who are believed to represent the Canaanite gods Ba’al or Resheph (see photo below). The structure had two columns and two towers which led into a large hall. There was an inner sanctum (a holy of holies) with two standing stones believed to represent the temple gods (for the plan of the temple, see the drawing below). Some of the other fascinating finds include Egyptian-inspired jewelry, daggers, axe-heads, scarabs, and a gold-plated bottle inscribed with the name of Rameses II. A piece of pottery with Canaanite/Hebrew writing has also been discovered. This writing includes the first time the letter samech has been found in an inscription this old (roughly 1130 B.C.). The temple is dated to the 12th century B.C. The interesting thing about this date is that it falls within the biblical period of the Judges. My own thought is that, unless Lachish had somehow fallen back into Canaanite hands during this period (and there is evidence of two destruction layers dated to the 13th and 12th centuries B.C.), it is possible that this temple may further confirm the rampant idolatry of the Judges period, as described in the Book of Judges (Judges 2:11-13). The discovery of the writing on the piece of pottery also provides further evidence that there was an alphabetic system in use during this time (at least in certain areas of Canaan). For further information on this archeological discovery see the article by the Jerusalem Post here, or the very informative article in The Times of Israel here.
The smiting gods, perhaps Ba’al or Resheph.The plan of the a 12th century BCE Canaanite temple at Lachish. (J. Rosenberg)
The Unseen Realm is now available on Faithlife TV at this link:
If you’ve ever wondered about some of the strange passages in the Bible that talk about the Nephilim (Gen. 6:1-4; Num. 13:33), the disobedient “spirits in prison” (1 Pet. 3:18-22; 2 Pet. 2:4-5), or the cosmic battle we face against the “spiritual forces of evil in the heavenly places,” (Eph. 6:12), then Michael Heiser’s book, “The Unseen Realm,” or his more popular version of this same topic, “Supernatural,” is a must read. However, for those who would rather watch a movie than read, Faithlife has now produced a movie version of The Unseen Realm.
The Unseen Realm is narrated by well-known TV and film actor Corbin Bernsen (L.A. Law and many others). There is also a cast of Who’s Who among evangelical scholars including Michael Heiser, Darrell Bock, Eric Mason, Ben Witherington III, and Gary Yates.
If you’ve read Heiser’s book by the same name, or his book “Supernatural,” then you will be familiar with the content of this film. The film is done in a documentary style moving between the insights shared by the various participants. Like Heiser’s book, it begins with a brief look at the beginning of Psalm 82 which introduces a discussion about the Divine Council. It then moves to the meaning of the word “Elohim” (God, gods) and a discussion about its significance in the Old Testament.
Heiser and his companions then explore the entire content of revelation from Genesis through Revelation demonstrating the pervasive theme of cosmic warfare that is revealed in Scripture. One of the benefits of this fascinating journey is an explanation of obscure passages that many of us have tended to avoid, or at least, found confusing.
Strengths of the Movie
Christ’s proclamation to the spirits in prison.
Besides providing an explanation for hard-to-understand passages, Heiser and friends explain the significance of the serpent in the Garden of Eden. They also offer an interesting interpretation of the Conquest of Canaan. In Heiser’s view, the Conquest is aimed at the giant clans who were descended from the Nephilim. The death of the Canaanites was a result of the intermixture of populations. Heiser also contends that this helps explain why the Bible sometimes says to “utterly destroy” the inhabitants and, in other cases, to “drive out.”
Other insights include the Rabbinic teaching of the two Yahwehs (an interpretation of the Son of Man passage in Daniel). This, along with passages about the Angel of the Lord, demonstrates that the OT provides support for the One God being manifested in different persons (a precursor to the concept of the Trinity).
I have read for years about the connection between Babel and the events of the Day of Pentecost as recorded in Acts 2. While Babel divided the nations through different tongues, Pentecost made it possible to reunite nations through the speaking in tongues. Heiser and friends, however, demonstrate that the connection between these two events goes even deeper. I found this very enlightening.
The biggest strength of The Unseen Realm is the way it ties all of Scripture together. In the process of showing how the Bible describes the cosmic spiritual conflict from beginning to end, it also does a superb job of preaching the gospel and showing why Jesus had to die and rise again.
Weaknesses of the Movie
Dr. Michael Heiser, author of The Unseen Realm.
In my opinion, the biggest weakness of the movie is that it presents a lot of important, but theologically dense, material in a short amount of time. The movie is one hour and eleven minutes long. My familiarity with the book made understanding the movie a lot easier. However, I asked several people (my wife, my brother, and 2 friends) to watch the movie with me who had never read either of Heiser’s books. Each found the movie interesting, but were a little overwhelmed with all of the information presented. Some of the information is new, or offers a different interpretation of passages that some have never heard before. My viewers suggested that they would want to go back through the movie, pausing it and looking up the relevant passages of Scripture in order to check out Heiser’s arguments more carefully.
I am aware that Heiser’s views originally expressed in his book The Unseen Realm caused quite a stir among evangelicals. Some excited, some confused, some afraid that heresy was being advocated. The reaction of my viewers to the film was surprisingly open. They had either heard similar ideas before or found the explanations offered very intriguing. If the movie opens peoples’ minds and leaves them wanting to investigate the teaching at a deeper level, then it must be considered successful, even if it presents a lot of information. To be honest, I don’t know how the film could have covered less. It’s important to see the whole picture presented by Scripture.
The other weakness depends on one’s point of view. Throughout the film different artists are shown creating works of art that relate to the themes beings discussed. I and some of my viewers found this perplexing at times. Not always seeing how the art connected to the message. However, there was agreement that the time spent on showing the creation of the artwork allowed the viewer time to absorb what was being discussed. Those who are artistic may have a more positive response to the use of the artwork in the movie.
Final Evaluation
My overall response to the film, and that of my viewers, is a positive one. I believe this film is an effective way of communicating these truths of Scripture. If one is patient and follows the presenters and their presentation all the way through to the end, the film delivers a wonderful sense of the depth and beauty of God’s plan. Of course, not everyone will agree with everything in the film (or book). However, anyone who takes the time to view it will definitely find spiritual nourishment and be prodded to search out the topics presented in greater detail. I heartily recommend The Unseen Realm (movie and book) to all who are interested in better understanding the cosmic battle we are in and the wisdom of God’s unfolding plan.
(Thanks to Logos/Faithlife for providing me with a link to preview the film for free. However, I was under no obligation to provide a positive review.)
Favorite Logos Commentary: The Geographic Commentary
For this and other great resources from Logos click on the link here.
Those who frequent this blog may be aware that I’ve become enamored lately with a geographical approach to Bible Study (see posts here, here, and here). A favorite Logos commentary of mine is the Lexham Geographic Commentary. Last year, I did a review of volume 1 which focused on the Gospels (see review here). Lexham Press has recently published the second volume on Acts through Revelation. Since I’ve already done an overview of this series, I’d like to focus on one particular chapter of volume 2 that points out how valuable this commentary is in Logos. As noted in my previous review, although these volumes are available in hardback from Lexham Press, the Logos version offers many superior advantages.
Like volume 1, volume 2 has chapters authored by various experts on biblical geography and the ancient world. I’ve chosen chapter 41 entitled, “The Social and Geographical World of Ephesus,” by David A. DeSilva. If you want an in-depth sensory learning experience regarding Ephesus then this is the commentary for you! This chapter on Ephesus is chalk-full of maps, diagrams, photos, and videos to enhance one’s learning experience about ancient Ephesus. The screenshot below is an example of one of the great features available in the Logos edition. It is called “before and after.” The picture on the right is taken from the book and shows the way the Odeon in Ephesus might have looked. By clicking on the picture, a screen appears on the left hand side with a little slider allowing you to see the way it looks today, as well as how it looked then. I have left the slider in the middle of the picture so that you can see both the before and after. By using the cursor, you can move the slider in either direction.
Another superior feature of the Logos edition can be seen in the next screenshot. When DeSilva describes the various deities worshipped in the city of Ephesus, one may wonder who some of these deities are. In the Logos edition, all of the deities are highlighted. By clicking on the highlighted name (in this case I have clicked on Cybele), the lefthand side of the screen produces what is known in Logos as “The Factbook.” This resource provides an enormous amount of information at one’s fingertips to learn more about who Cybele was. Using a hardback copy one would obviously not have this information available, and at best, might put the book down to look up “Cybele” in a Bible Dictionary. Logos not only lists various articles available on Cybele, but also offers photos and a video about this goddess. Here’s the screenshot.
Screen shot of the Factbook on the left which is accessed by clicking on the highlighted names in the book on the right.
The next two screen shots show an example of a video embedded within the text of the book. The first screenshot shows the book itself. By clicking on the link in the book, Logos takes you to a “Media” page where you are able to then watch the video. See the second screenshot below.
This is a picture of the link in the book. Clicking on it takes you to a media page where you can watch the video.In this screenshot, the media page can be seen. Simply click the arrow to watch a video on Ephesus.
These are just a few of the advantages available in Logos. Photos can also be imported into the media page and transferred to PowerPoint, Keynote, or Logos’s own “Proclaim” for use in a slide presentation. The final screenshot is found at the end of the chapter listing still other resources available in the Logos version.
Still other resources available in the Logos version of the Lexham Geographic Commentary!
David A. DeSilva, himself, is an extremely knowledgeable scholar on the ancient Roman world. This chapter on Ephesus is a gold mine of information and is greatly enhanced by all of the features available in Logos. This is why the Lexham Geographic Commentary is a favorite Logos commentary of mine. Check it out and the other resources available at Logos by following the link here.
