THE TREADMILL of LIFE 9. Vayeshev TEXT 1
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Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
Before the King – Joshua, Judges & Ruth 2016 Baney, Lesson 14
Before the King – Joshua, Judges & Ruth 2016 Before the King – Joshua, Judges and Ruth: Have you ever wondered what it would be like to live under a theocracy - a state ruled by the law of God? Why did God require the ancient church (children of Israel) to kill the inhabitants of the land of Canaan before taking possession of the land? Who was Ruth, and why is she important among personalities of scripture? These questions and more will be some of the topics that we explore together in the age before the king. The objective of this class is: to gain a deeper understanding of the historical redemptive plan of God through the period before the Israelite Monarchy, and apply principles as revealed in three historical books to everyday Christian living. Samson & His Exploits – (Judges Chapters 13-15) So far we have explored the lives of eleven of the twelve judges. Some have been explored in depth while others were simply given a passing glance. We have seen how that all have demonstrated to us the mercy of God. This week we will begin the first of a two-part lesson exploring the life of the twelfth and final judge: Samson. As might be expected, his birth and call are extraordinary as is the manner in which God used him to bring salvation to his people. What might not be obvious upon first glance was the low position to which the people of God have sunk. We referenced last week how that the cycle reappearing throughout the book was a downward one. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
Of Shekels and Shackles: a Wadi Sorek Romance ( Judges
Of Shekels and Shackles: A Wadi Sorek Romance (Judges 16) Jack M. Sasson Abstract: This essay focuses on Samson in Delilah’s chamber (Judges 16). It explores the use of love charms in antiquity to clarify the bonds between the two major characters. It also offers an alterna- tive understanding for why Samson gave in to Delilah’s serial insistence that he reveals the secret of his strength. Keywords: Samson, Delilah, Judges 13–16 Amare et sapere vix deo conceditur (Publilius Syrus, first century BCE) o Norma Franklin, a good friend for a generation and a respected colleague for Ttwice as long, I offer frothy thoughts about Samson’s final moments as a free hu- man being. A first-rate archaeologist with scrupulous attachment to historical facts and realities, Norma is also a lover of good stories. On this occasion, therefore, I avoid com- menting on the origin(s), date(s), and permutations of traditions on which hard-core scholarship grooves.1 Rather, I will trust the Hebrew editor to have redacted a version that, however episodic, has proven its power to please through countless reformula- tions, in poetry, art, musical settings, and films. No one, Norma least of all, needs reminding of the essentials of the Samson stories that unfold from Judges 13 through 16. Having given up on raising a family, a childless couple from the tribe of Dan receives divine news that they are to have a son. Repeated threefold in the span of chapter 13 (at 3–5, 7, and 13–14), extraordinary instruction consistently assigns the wife (conspicuously unnamed) the burden of consecrating her body, perhaps for the duration of her pregnancy. -
Lachish Fortifications and State Formation in the Biblical Kingdom
Radiocarbon, Vol 00, Nr 00, 2019, p 1–18 DOI:10.1017/RDC.2019.5 © 2019 by the Arizona Board of Regents on behalf of the University of Arizona LACHISH FORTIFICATIONS AND STATE FORMATION IN THE BIBLICAL KINGDOM OF JUDAH IN LIGHT OF RADIOMETRIC DATINGS Yosef Garfinkel1* • Michael G Hasel2 • Martin G Klingbeil2 • Hoo-Goo Kang3 • Gwanghyun Choi1 • Sang-Yeup Chang1 • Soonhwa Hong4 • Saar Ganor5 • Igor Kreimerman1 • Christopher Bronk Ramsey6 1Institute of Archaeology, the Hebrew University, Jerusalem, Israel 2Institute of Archaeology, Southern Adventist University, USA 3Seoul Jangsin University, Korea 4Institute of Bible Geography of Korea, Korea 5Israel Antiquities Authority, Israel 6Research Laboratory for Archaeology and the History of Art, University of Oxford, UK ABSTRACT. When and where the process of state formation took place in the biblical kingdom of Judah is heavily debated. Our regional project in the southwestern part of Judah, carried out from 2007 to the present, includes the excavation of three Iron Age sites: Khirbet Qeiyafa, Tel Lachish, and Khirbet al-Ra’i. New cultural horizons and new fortification systems have been uncovered, and these discoveries have been dated by 59 radiometric determinations. The controversial question of when the kingdom was able to build a fortified city at Lachish, its foremost center after Jerusalem, is now resolved thanks to the excavation of a previously unknown city wall, dated by radiocarbon (14C) to the second half of the 10th century BCE. KEYWORDS: Iron Age, Kingdom of Judah, Khirbet al-Ra’i, Khirbet Qeiyafa, Lachish, radiometric chronology. INTRODUCTION The debate over the chronology of the Iron Age is one of the central controversies in the current scholarship of the archaeology of the southern Levant as well as biblical studies. -
Alan Millard, "The Ostracon from the Days of David Found at Khirbet
THE OSTRACON FROM THE DAYS OF DAVID FOUND AT KHIRBET QEIYAFA Alan Millard Summary A newly discovered ostracon at Khirbet Qeiyafa which dates from about 1000 BC is a welcome addition to the meagre examples of writing which survive from that period. The letters are difficult to read and the language may be Hebrew, Canaanite, Phoenician or Moabite. Translations range from a list of names to commands concerning social justice. The simplest explanation is that this is a list of Hebrew and Canaanite names written by someone unused to writing. They help to suggest that writing was practised by non-scribes, so the skill may have been widespread. Introduction Discoveries of written documents in the Holy Land are always noteworthy, especially those from the Eleventh and Tenth Centuries BC. From those centuries there are very few examples indeed. There are only two of any length. The Gezer Calendar is well known, found during the Palestine Exploration Fund’s work at the site in 1908, and generally dated to about 925 BC. A more recent find is the alphabet scratched on a boulder unearthed at Tel Zayit by the Pittsburgh Theological Seminary expedition in 2005. 1 Apart from these there are only personal names scratched on a stone and on potsherds that can be placed approximately in the Tenth Century, the period of the reigns of David and Solomon. They are part of a gaming board from Beth 1 R. E. Tappy, P. K. McCarter, ed., Literate Culture and Tenth Century Canaan: The Tel Zayit Abecedary in Context (Winona Lake: Eisenbrauns, 2008). -
VAY‟YESHEV (And He Dwelt)
VAY‟YESHEV (And He Dwelt) GENESIS (B‟RESHIYT 37:1 – 40:23) INTRODUCTION: 1. After Jacob‟s ordeal and a brief mention of Esau‟s family, the text now back to Jacob‟s family. a. Primarily Joseph, who is destined to be leader of the family. 2. Mentions that Jacob “settled” or “dwelt” in the land of his father‟s sojournings. a. yashev means to “settle down,” to “dwell in peace” – related to “sitting.” b. This implies permanency as opposed to sojourning, which implies wandering. c. Is this to say, Jacob had intentions to “settle down” permanently in Canaan? 3. From his perspective he had: Fathered the twelve tribes. Survived the exile in Syria. Survived confrontation with Esau. Had fulfilled his vow at Bethel. 4. Rabbinical commentary argues this was not possible because his purpose was not complete. a. God‟s people are not purposed to sit quietly and idly by – they are to be light. b. Light must go where the darkness is. c. Joseph would lead the way, but all of Israel would follow, including Jacob. 5. The exile of Joseph into Egypt had to happen; foretold to Abraham at Covenant of the Pieces. a. But why at the hand of his own brothers? b. Perhaps this has something to do with what would transpire with the Messiah. “He came to his own, and his own people did not receive him.” – John 1:11 6. Even though his brothers despised him and did not consider him their “king” – he would be a king anyway – even if among the Gentiles. -
Vayeshev Genesis 37–40
Vayeshev בשיו — He settled Genesis 37–40 Joseph's Dreams 37:1 Jacob lived in the land of his father's sojournings, in the land of Canaan. 2 These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father's wives. And Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him. 5 Now Joseph had a dream, and when he told it to his brothers they hated him even more. 6 He said to them, “Hear this dream that I have dreamed: 7 Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.” 8 His brothers said to him, “Are you indeed to reign over us? Or are you indeed to rule over us?” So they hated him even more for his dreams and for his words. 9 Then he dreamed another dream and told it to his brothers and said, “Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.” 10 But when he told it to his father and to his brothers, his father rebuked him and said to him, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” 11 And his brothers were jealous of him, but his father kept the saying in mind. -
K.E.Y. Bible Study
K.E.Y. Bible Study K.E.Y. Bible Study is a systematic study of Scripture that equips participants to become acquainted with major Bible truths over a 5-year period. Each lesson is self-contained which means you can join in the study at any time during the 5 years. Purpose: To teach the most significant events, passages, and doctrines of the Bible in a manner and using methods which encourage and empowers the students: To KEEP THE FAITH that we have received Be EQUIPPED to serve the body of Christ Become YOKED in ministry with other believers K.E.Y. Events in the Old Testament January 28, 2015 “Samson – Living Irresponsibly” Background Any names pop in your mind of public officials, famous athletes, religious leaders, etc., who have lived in an incredibly irresponsible manner? Is this a new phenomenon? In the judges’ period of Biblical history, Israel followed a pattern. First, the people sinned and began to worship other gods. Second, the Lord brought discipline to His people through a foreign oppressor. Third, the people cried out to God in repentance and promised if God would take the oppressor away they would serve Him faithfully. Fourth, God would rise up a judge who brought military victory and governed the people for some time afterward. But when that judge died, the cycle would begin again. The Lord chose Samson before Samson was born to serve as one of Israel’s judges. This lesson emphasizes Samson’s irresponsible behavior and disastrous consequences that followed his foolish actions. WHO • God: God is the central character. -
Elon the Zebulunite of Aijalon: an Historical Theory
ELON THE ZEBULUNITE OF AIJALON: AN HISTORICAL THEORY NATHAN C. MOSKOWITZ The ten-year reign of Elon the Zebulunite, the eleventh judge of Israel, from approximately 1087 to 1077 BCE, is relayed in two terse bare-boned verses: After him [Ibzan of Bethlehem], Elon [EYLON] the Zebulunite .. judged Israel for ten years. Then Elon the Zebulunite died and was buried in Aijalon [AYALON], in the territory of Zebulun (Judg. 12:11-12). The only information that can be gleaned superficially from this sparse nar- rative is that there was once a judge from the tribe of Zebulun who judged Israel for ten years and who was buried in one of his tribe’s ancestral villages. If, however, one delves more deeply into the tribal milestones and ancestral histories of both Zebulun and Dan, the above verses might actually transmit important historical information not mentioned anywhere else in the Bible. It concerns the fluidity of these tribes’ ancestral land allotments, migrations, and relocations within Israel during the gradual conquest of the land from the time of Joshua to that of Samuel. ONE OR TWO AIJALONS? On the basis of these verses in Judges, one might surmise that there were two distinct cities called Aijalon: one in the territory of Zebulun, as men- tioned above, and another in the tribal land of Dan, as mentioned in Joshua (19:40-48). Having two different cities with the same name in different tribal territories would, at first glance, mirror a similar situation recorded during the judgeship of Ibzan, Elon’s predecessor. The text uncharacteristically fails to give Ibzan’s tribal affiliation and merely names Bethlehem as his city of origin (Judg. -
Living on the Edge of Empire: Edomite Households in the First Millennium B.C.E
Living on the Edge of Empire: Edomite Households in the First Millennium B.C.E. By Stephanie Hope Brown A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Benjamin Porter, Chair Professor Christine Hastorf Professor Ronald Hendel Doctor Laurie Pearce Summer 2018 Copyright © 2018 Stephanie Hope Brown All rights reserved Abstract Living on the Edge of Empire: Edomite Households in the First Millennium B.C.E. by Stephanie Hope Brown Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Benjamin Porter, Chair This dissertation explores the relationship between ancient empires and their peripheries. Due to the uneven distribution of written sources in the ancient world, the narratives describing this relationship are almost always written from the perspective of the imperial core. By ignoring the perspectives of groups living within imperial peripheries, this dissertation argues that these narratives omit a crucial element of the core-periphery relationship. Two such core-periphery relationships existed during the first millennium B.C.E. between the Neo-Assyrian and Neo- Babylonian Empires and the polity of Edom (located in present-day southwest Jordan). As with other core-periphery relationships in the ancient world, scholars have largely relied on sources produced by the imperial cores of the Neo-Assyrian and Neo-Babylonian Empires in order to understand their respective relationships with Edom, ignoring the perspectives and agency of conquered groups living in Edom. This dissertation uses a tripartite approach to explore the core-periphery relationships between Edom and the Neo-Assyrian and Neo-Babylonian Empires. -
Shabbat Table Talk Page
Hebrew for Christians www.hebrew4christians.com Parashat Vayeshev Shabbat Table Talk Page Overview • Parashah: Vayeshev ( bv,YEw::, “and he settled”) • Chapters: Genesis 37:1–40:23 hr"At yrEb.dIB. qAs[]l; Wnwñ"ciw> Ãwyt'wOc.miB. Wnvñ'D>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Synopsis Last week’s Torah (i.e., Vayishlach) recounted how Jacob had wrestled with a mysterious Angel before returning to the Promised Land to be reconciled with his brother Esau. No longer named Ya’akov (“heel holder” [of Esau]), but Yisrael (“prince of God”), a transformed Jacob finally returned to Hebron to see his father Isaac, nearly 34 years after he had left home. However, on the way back home his beloved wife Rachel died while giving birth to his twelfth son Benjamin. This week’s portion begins with Jacob living back in the land promised to Abraham and Isaac with his 12 sons, but the narrative quickly turns to Jacob’s favorite son Joseph, who was seventeen years old at the time. The Torah states that Jacob loved Joseph more than all his other sons since he was “the son of his old age,” and he was the firstborn son of his beloved wife Rachel. Indeed, Jacob made him an ornamented tunic to indicate his special status in the family. As the favored son, Joseph’s job was to oversee the activities of Jacob’s concubines sons (Dan, Naphtali, Gad, and Asher) and to bring “reports” about their activities back to Jacob.