Gibeah of Saul and Zela: the Site of Jonathan's
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Can You Answer These Questions?
SERIES XV LECTURE IX c"qa CAN YOU ANSWER THESE QUESTIONS? 1. Describe the events that occurred immediately after the death of Joshua and the elders. 2. Describe the three ways in which the people of Israel were punished during the period of the Judges. 3. Describe five aspects which were common to both the Judges and the Kings of Israel. 4. Describe five aspects which distinguished the Judges from the Kings of Israel. 5. Who was the first of the Judges? This and much more will be addressed in the ninth lecture of this series: "The Period of the Judges: Part One". To derive maximum benefit from this lecture, keep these questions in mind as you listen to the lecture and read through the outline. Go back to these questions once again at the end of the lecture and see how well you answer them. PLEASE NOTE: This outline and source book were designed as a powerful tool to help you appreciate and understand the basis of Jewish History. Although the lectures can be listened to without the use of the outline, we advise you to read the outline to enhance your comprehension. Use it, as well, as a handy reference guide and for quick review. This lecture is dedicated to the honor and merit of Dr. and Mrs. Gabriel Sosne and their family. THE EPIC OF THE ETERNAL PEOPLE Presented by Rabbi Shmuel Irons Series XV Lecture #9 THE PERIOD OF THE JUDGES: PART ONE I. The Emergence of the Judges A. lM¨ z`¥ E`x¨ xW¤ `£ r© EWFdi§ ix¥g£`© min¦ i¨ Ekix¦`¡d¤ xW¤ `£ mip¦ w¥ G§d© in¥ i§ | loke§ r© Wª Fdi§ in¥ i§ loM 'c z`¤ mr¨ d¨ Eca§ r© I©e© FzF` ExA§ w§ I¦e© :mip¦ -
Buy Cheap Levitra
Excavating a Battle: The Intersection of Textual Criticism, Archaeology, and Geography The Problem of Hill City Just as similarities or variant forms of personal names can create textual problems, the same .( ֶּ֖ג ַבע) and Geba (גִּבְע ָ֔ ה) is true of geographic names. A case in point is the confusion of Gibeah Both names mean “Hill City”, an appropriate name for a city in the hill country of Benjamin, where other cities are named Lookout (Mizpeh) and Height (Ramah). Adding to the mix is the The situation is clarified (or confused further) by the modifiers that .( ִּג ְב ֥עֹון) related name Gibeon are sometimes added to the names. The difficulty of keeping these cities distinct is increased by textual problems. Sometimes “Geba” may be used for “Gibeah,” and vice versa. To complicate matters further there are other Gibeah/Geba’s in Israel (Joshua 15:57—Gibeah in Judah, Joshua 24:33 —Gibeath in Ephraim). That Gibeah and Geba in Benjamin are two different places is demonstrated by Joshua 18:24, 28, which lists ( ִּג ְב ַַ֣עת and Gibeah (here in the form ( ֶּ֖ג ַבע) both Geba among the cities of Benjamin. Isaiah 10:29 also The Gibeah we are discussing here is near .( ִּג ְב ַ֥עת ש ֶּ֖אּול) distinguishes Geba from Gibeah of Saul the central ridge, near Ramah, north of Jerusalem. Geba is further east on the edge of the wilderness, near a descent to the Jordan Valley. It is across the valley from Michmash. Gibeah Gibeah is Saul’s capital near Ramah. It is a restoration of the Gibeah destroyed in Judges. -
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. -
No Day Like It Before Or After Joshua 10 Revelation 6:12-17 & 2 Peter 3:7-13 in Our CG Last Week, We Discussed the Difficult
No Day Like It Before or After Joshua 10 Revelation 6:12-17 & 2 Peter 3:7-13 In our CG last week, we discussed the difficulty Christians face in explaining the slaughter of the Canaanites. Many unbelievers point to it as a prime reason not to believe that God exists; at least the God of the Bible. They say, “If God was truly good, he would never command such a horrific thing.” But a closer examination of Joshua reveals that when Israel entered the Promised Land, a) all the inhabitants of the land knew that God was the true God. Rahab and the Gibeonites provide examples of this. b) They also knew that God had given the land to Israel. In spite of what God had done in Egypt and in the wilderness and in spite of what they knew God had promised to do, the inhabitants of Canaan continued to reject God and choose death over life. Every Gentile who turned to God was saved during Joshua’s campaigns in Canaan. In all the Bible, no repentant Gentile ever died under God’s wrath. The judgement Canaan faced was not Joshua’s but God’s. Their disbelief condemned them to death. In this way, Israel’s conquest of the Promised Land serves as a model for God’s future work, not just in Canaan but throughout the world. One day, it won’t just be Canaan that is judged but the whole earth. CH 9:1-2 When the Canaanite tribes saw Ai defeat Israel, it encouraged five of the tribes to band together and form the Canaanite Military Defense Alliance (CMDA) or Canaanites Against Israel (CAI). -
Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec
Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec. 27, 1912 Author(s): Lewis Bayles Paton Reviewed work(s): Source: Journal of Biblical Literature, Vol. 32, No. 1 (Apr., 1913), pp. 1-53 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259319 . Accessed: 09/04/2012 16:53 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org JOURNAL OF BIBLICAL LITERATURE Volume XXXII Part I 1913 Israel's Conquest of Canaan Presidential Address at the Annual Meeting, Dec. 27, 1912 LEWIS BAYLES PATON HARTFORD THEOLOGICAL SEMINARY problem of Old Testament history is more fundamental NO than that of the manner in which the conquest of Canaan was effected by the Hebrew tribes. If they came unitedly, there is a possibility that they were united in the desert and in Egypt. If their invasions were separated by wide intervals of time, there is no probability that they were united in their earlier history. Our estimate of the Patriarchal and the Mosaic traditions is thus conditioned upon the answer that we give to this question. -
Tel Dan ‒ Biblical Dan
Tel Dan ‒ Biblical Dan An Archaeological and Biblical Study of the City of Dan from the Iron Age II to the Hellenistic Period Merja Alanne Academic dissertation to be publicly discussed, by due permission of the Faculty of Theology, at the University of Helsinki in the Main Building, Auditorium XII on the 18th of March 2017, at 10 a.m. ISBN 978-951-51-3033-4 (paperback) ISBN 978-951-51-3034-1 (PDF) Unigrafia Helsinki 2017 “Tell el-Kadi” (Tel Dan) “Vettä, varjoja ja rehevää laidunta yllin kyllin ‒ mikä ihana levähdyspaikka! Täysin siemauksin olemme kaikki nauttineet kristallinkirkasta vettä lähteestä, joka on ’maailman suurimpia’, ja istumme teekannumme ympärillä mahtavan tammen juurella, jonne ei mikään auringon säde pääse kuumuutta tuomaan, sillä aikaa kuin hevosemme käyvät joen rannalla lihavaa ruohoa ahmimassa. Vaivumme niihin muistoihin, jotka kiertyvät levähdyspaikkamme ympäri.” ”Kävimme kumpua tarkastamassa ja huomasimme sen olevan mitä otollisimman kaivauksille. Se on soikeanmuotoinen, noin kilometrin pituinen ja 20 m korkuinen; peltona oleva pinta on hiukkasen kovera. … Tulimme ajatelleeksi sitä mahdollisuutta, että reunoja on kohottamassa maahan peittyneet kiinteät muinaisjäännökset, ehkä muinaiskaupungin muurit. Ei voi olla mitään epäilystä siitä, että kumpu kätkee poveensa muistomerkkejä vuosituhansia kestäneen historiansa varrelta.” ”Olimme kaikki yksimieliset siitä, että kiitollisempaa kaivauspaikkaa ei voine Palestiinassakaan toivoa. Rohkenin esittää sen ajatuksen, että tämä Pyhän maan pohjoisimmassa kolkassa oleva rauniokumpu -
Compositry and Creativity in 2 Samuel 21:1–14
JBL 122/1 (2003) 23–52 COMPOSITRY AND CREATIVITY IN 2 SAMUEL 21:1–14 SIMEON CHAVEL [email protected] The Hebrew University, Jerusalem, Israel Despite a cluster of contrary indications, scholars have routinely inter- preted the story of the three-year famine in 2 Sam 21:1–14 as an internally con- sistent, homogeneous narrative.1 This perception of the story may derive in part from its place as a link in 2 Sam 21–24, the chain of chapters closing the book of Samuel. Since Julius Wellhausen noted the palistrophe in chs. 21–24 over a century ago, this appendix compiled from disparate elements has tended to invite several kinds of literary approaches: structural analysis concerned pri- marily with its organization; interest in the lemmatic and thematic links govern- ing its different parts; and a broader redactional view that seeks its meaning within the wider frameworks of the Succession Narrative, 2 Samuel, the com- plete book of Samuel, and the Deuteronomistic History.2 At least with regard to the Gibeonite episode, the focus on the literary shape and function of the Thanks to Isaac Chavel, Baruch Schwartz, Michael Segal, and the JBL critical readers for their helpful comments. Translations are mine except where otherwise attributed. 1 Survey the standard introductions and commentaries, for example, Carl Steuernagel, Lehrbuch der Einleitung in das Alte Testament (Tübingen: Mohr-Siebeck, 1912), 311, 326–27, 334–36. Only three attempts have been made to divide the story into sources; see below, nn. 5 and 31. 2 Julius Wellhausen, Die Composition des Hexateuchs und der historischen Bucher des Alten Testaments (3d ed.; Berlin: Georg Reimer, 1899), 260–61; Karl Budde, Die Bücher Samuel (KHAT; Tübingen/Leipzig: Mohr-Siebeck, 1902), xi, 304; Peter J. -
Rizpah Mourns Her Sons
What happens when our world falls apart? How do we press onward when our tightly-knit plans unravel into loose ends? What do we become when our identity—or the path we’re on—comes undone? What if all this is not the end we fear it will be? In our unraveling, sometimes life surprises us with unexpected joy, love, and hope—with a new beginning we couldn’t have imagined. Sometimes we need God to unravel us, for we long to be changed. Throughout the summer we will explore biblical stories of unraveled shame, identity, fear, grief, dreams, and expectations. There are stories where God meets us in the spiraling, unraveling our plans—and us—into something new. 2 Samuel 3:7; 21:1-14 – Rizpah Mourns Her Sons: Public Grief That Inspires Action The story of Rizpah is unfamiliar to many of us, perhaps because it never appears in the Revised Common Lectionary and because it is a very disturbing story! It is set in a time of Israel’s history when there was great turmoil and transition. The great leaders like Moses, who led the Exodus, and Joshua, who led the settlement in Canaan, are gone. The movement from a collection of tribes ruled judges to a centralized monarchy under King David was long, hard, and often violent, involving threats from rival nations and from within Israel itself. Saul, the first legitimate king, has died and what amounts to a civil war ensues between David and the heirs and followers of Saul, and the most venerable members of their households, their wives and children, become tools in the conflict. -
The Conquest of the Promised Land: Joshua
TABLE OF CONTENTS Brief Explanation of the Technical Resources Used in the “You Can Understand the Bible” Commentary Series .............................................i Brief Definitions of Hebrew Grammatical Forms Which Impact Exegesis.............. iii Abbreviations Used in This Commentary........................................ix A Word From the Author: How This Commentary Can Help You.....................xi A Guide to Good Bible Reading: A Personal Search for Verifiable Truth ............. xiii Geographical Locations in Joshua.............................................xxi The Old Testament as History............................................... xxii OT Historiography Compared with Contemporary Near Eastern Cultures.............xxvi Genre and Interpretation: Old Testament Narrative............................. xxviii Introduction to Joshua ................................................... 1 Joshua 1.............................................................. 7 Joshua 2............................................................. 22 Joshua 3............................................................. 31 Joshua 4............................................................. 41 Joshua 5............................................................. 51 Joshua 6............................................................. 57 Joshua 7............................................................. 65 Joshua 8............................................................. 77 Joshua 9............................................................ -
Joshua's Total Solar Eclipse at Gibeon
IN ORIGINAL FORM PUBLISHED IN: arXiv:****.***** [physics.hist-ph] Habilitation at the University of Heidelberg Date: 18th February 2021 Joshua’s Total Solar Eclipse at Gibeon Emil Khalisi D–69126 Heidelberg, Germany e-mail: ekhalisi[at]khalisi[dot]com Abstract. We reanalyse the solar eclipse linked to the Biblical passage about the military leader Joshua who ordered the sun to halt in the midst of the day (Joshua 10:12). Although there is agreement that the basic story is rooted in a real event, the date is subject to different opinions. We review the historical emergence of the text and confirm that the total eclipse of the sun of 30 September 1131 BCE is the most likely candidate. The Besselian Elements for this eclipse are re-computed. The error for the deceleration parameter of Earth’s rotation, ∆T, is improved by a factor of 2. Keywords: Solar eclipse, Earth’s rotation, Gibeon, Palestine, Book of Joshua. 1 Introduction 2 Historical Evidence for the Early Jews Eclipses provide magnificent natural spectacles, but only The whole Book of Joshua comprises 24 chapters, and it ap- the type of a total solar eclipse produces darkness as deep pears as a work of many anonymous authors, but attributed as in the night, almost instantly, with stars appearing. Other to Joshua himself. Almost all scholars agree that the first 11 types of eclipses (annular or partial) may be great events, chapters were written in late 7th century BCE. They were but they would not compete with those total ones that leave not completed until after the capture by the Neo-Babylonian behind a breathtaking once-in-a-lifetime experience to the Empire in 586 BCE, and incorporated into the Bible in a re- observer. -
Four Judean Bullae from the 2014 Season at Tel Lachish
Klingbeil Et Al. Four Judean Bullae from the 2014 Season at Tel Lachish Martin G. Klingbeil, Michael G. Hasel, Yosef Garfinkel, and Néstor H. Petruk The article presents four decorated epigraphic bullae unearthed in the Level III destruction at Lachish during the 2014 season, focusing on the epigraphic, iconographic, and historical aspects of the seal impressions. Keywords: Lachish; Iron Age IIB; West Semitic paleography; ancient Near Eastern icono- graphy; grazing doe; Eliakim; Hezekiah uring the second season of The Fourth Expedi- a series of rooms belonging to a large Iron Age build- tion to Lachish (June–July 2014),1 four deco- ing were excavated.2 The Iron Age building lies just to D rated epigraphic bullae, two of them impressed the north of the northeast corner of the outer courtyard’s by the same seal, were found in Area AA (Fig. 1) where supporting wall of the Palace-Fort excavated by the Brit- ish expedition led by James L. Starkey (Tufnell 1953) and 1 The Fourth Expedition to Lachish is co-sponsored by The In- the Tel Aviv University expedition led by David Ussish- stitute of Archaeology, The Hebrew University of Jerusalem and the kin (2004). This specific location has significance based Institute of Archaeology, Southern Adventist University under the di- rection of Yosef Garfinkel, Michael G. Hasel, and Martin G. Klingbeil. on the excavations in and around the “Solar Shrine” by Consortium institutions include The Adventist Institute of Advanced Yohanan Aharoni (1975) in the 1960s. Studies (Philippines), Helderberg College (South Africa), Oakland The bullae were stored in a juglet found in a room University (USA), Universidad Adventista de Bolivia (Bolivia), Vir- (Square Oa26) located in the southwestern part of the ginia Commonwealth University (USA), and Seoul Jangsin University Iron Age building (Fig. -
Judges 20-21
27 Manasseh did not drive out the inhabitants of Beth-shean and its villages, or Taanach and its villages, or the inhabitants of Dor and its villages, or the inhabitants of Ibleam and its villages, or the inhabitants of Megiddo and its villages, for the Canaanites persisted in dwelling in that land. 28 When Israel grew strong, they put the Canaanites to forced labor, but did not drive them out completely. 29 And Ephraim did not drive out the Canaanites who lived in Gezer, so the Canaanites lived in Gezer among them. Judges 1:27-29 30Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol, so the Canaanites lived among them, but became subject to forced labor. 31 Asher did not drive out the inhabitants of Acco, or the inhabitants of Sidon or of Ahlab or of Achzib or of Helbah or of Aphik or of Rehob, 32 so the Asherites lived among the Canaanites, the inhabitants of the land, for they did not drive them out. 33 Naphtali did not drive out the inhabitants of Beth-shemesh, or the inhabitants of Beth-anath, so they lived among the Canaanites, the inhabitants of the land. Nevertheless, the inhabitants of Beth- shemesh and of Beth-anath became subject to forced labor for them. Judges 1:30-33 4 And the Levite, the husband of the woman who was murdered, answered and said, “I came to Gibeah that belongs to Benjamin, I and my concubine, to spend the night. 5 And the leaders of Gibeah rose against me and surrounded the house against me by night.