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Deuteronomy 2 Commentary
Deuteronomy 2 Commentary PREVIOUS NEXT Moses on Mt Nebo (Deuteronomy 34:1+) Listen to Mt Nebo as you Ponder How Moses' May Have Felt Deuteronomy by Irving Jensen- used by permission deut Source: Ryrie Study Bible Deuteronomy Dt 1:1-4:43 Dt 4:44-26:19 Dt 27:1-34:12 Moses' Moses' Moses' First Second Third Discourse Discourse Discourse Historical Legal Prophetical Review Exposition Promises Looking Back Looking Up Looking Ahead What God What God 40 Years Expected of Israel Will Do for Israel Recapitulation Rehearsal Ratification Historical of Wanderings of Israel's Law of Israel's Covenant Appendices Remembrance Commandments Dt 27:1-30:20 Dt 31:1-34:12 of the past for the Present Blessing and Cursing Death of Moses Take Heed Ten Related Two Choices Affecting Moses' Parting Don't forget Commands Commands the Future Words Dt 1:1-4:43 Dt 4:44-11:32 Dt 12:1-16:17 Dt 16:18-20:20 Dt 21:1-26:19 Dt 27:1-28:68 Dt 29:1- Dt 31:1-34:12 Looking Back Exposition of Ceremonial Civil Social Ratification of 30:20 Moses' Song, Decalogue Laws Laws Laws Covenant Terms of Blessing, Death Covenant Plains of Moab ca. 2 Months Moses: Author (Except Dt 34) Deuteronomy 2:1 "Then we turned and set out for the wilderness by the way to the Red Sea, as the LORD spoke to me, and circled Mount Seir for many days. we turned: De 1:40 Nu 14:25 and circled Mount Seir: De 1:2 Nu 21:4 Judges 11:18 Click to see Multiple Bible Versions on this verse - to go to next verse click arrow (>>) at top of page Deuteronomy 2 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 14:25 “Now the Amalekites and the Canaanites live in the valleys; turn (panah) tomorrow and set out to the wilderness by the way of the Red Sea.” Deuteronomy 1:40 ‘But as for you, turn around and set out for the wilderness by the way to the Red Sea.’ Circling Mount Seir NOW FOR THE REST OF THE STORY Remember that Moses is preaching to the second generation seeking to encourage them regarding their future entrance into the promised land. -
Rahab… from Harlot to Heroine Lesson 4 Written by Gloria Scholten
Rahab… From Harlot to Heroine Lesson 4 Written by Gloria Scholten Introduction Rahab the Harlot, as she is referred to in Scripture, was a Canaanite woman living in Jericho and a contemporary of Joshua. Jericho had been promised by God to the Israelites, and after 40 years of wandering in the desert, it was time for them to take the land. Rahab was a prostitute and would seem to be an unlikely candidate to aid God’s chosen people into the Promised Land. Yet God chose her. The culture she was surrounded by was full of idol worship and immoral people much like our own world today. Her bold faith in God and willingness to be used by God empowered her to take action. Rahab demonstrated that belief by putting her home, resources and personal safety at risk. Her testimony paints a beautiful picture of what one woman with faith standing alone in a pagan society can accomplish. The life of Rahab will show us that God’s grace has no limits. Rahab was a prostitute - yet God saw her as so much more. Her life is an illustration of God’s divine grace. God called her and saved her; even though she was what most people would have considered not worthy of salvation. She is living proof that His blood will make even the vilest vessel clean. She experienced the fullness of God’s grace and mercy. How encouraged are you to know that no matter who you are or what you have done, His desire is to know you and for you to know Him? Study and Personal Questions Carefully read Joshua 2:1-24 1. -
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. -
Rahab: a Woman of Faith” Matthew 1:1-17, Joshua 2:1-1 4 Wayne J
Old Testament Readings: Psalm 130:1-8, Jeremiah 31:31-34 New Testament Reading: Luke 1:68-79 The Five Women in the Lineage of Jesus “Rahab: A Woman of Faith” Matthew 1:1-17, Joshua 2:1-1 4 Wayne J. Edwards, Pastor Because of her profession, Rahab, a Canaanite woman, was always identified as a harlot. Because of her expressed faith in a forgiving and merciful God, Rahab became a heroine to her family, the first Gentile to be welcomed into God’s family, and one of the mothers in the lineage of Jesus. Even though she was a Gentile, the writer of Hebrews included Rahab in the Hebrew Hall of Faith; identifying her as the woman who did not perish, like those who were disobedient. Even though she worked as a prostitute, and lied to the king’s messengers, James, the half-brother of Jesus, said Rahab was “justified by her works when she received the messengers and sent them another way.” The reason the story of Rahab is in the Scriptures is to show us that God delights to display the glory of His grace, and the wonders of His love, to and through the least likely candidates. The New Testament lists two genealogies of Jesus. Luke 3:23-38 is the ascending record of Jesus’ family tree, beginning with the birth of Jesus to Mary, and then tracing His lineage back 77-generations to Adam. Luke wrote his genealogy of Jesus to prove His humanity. Matthew 1:1-17 is the descending record of Jesus’ family tree, beginning with Abraham and tracing his lineage forward 42-generations to Joseph. -
Rahab the Prostitute: a History of Interpretation from Antiquity to the Medieval Period
Rahab the Prostitute: A History of Interpretation from Antiquity to the Medieval Period Irving M. Binik Department of Jewish Studies McGill University, Montreal April, 2018 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Master of Arts © Irving Binik 2018 Abstract Rahab the Canaanite prostitute saves the two spies who were sent by Joshua to reconnoiter Jericho in preparation for the impending Israelite invasion. In recompense for her actions, Rahab and her family are saved from the destruction of Jericho and are allowed to live among the Israelites. This thesis investigates the history of interpretation of the Rahab story from antiquity to medieval times focusing on textual, narrative and moral issues. It is argued that an important theme in the history of interpretation of the Rahab story is its message of inclusiveness. Le résumé Rahab, la prostituée Cananéenne, sauve la vie des deux espions qui avaient été envoyés par Joshua en reconnaissance en vue de l’invasion Israélite imminente de la ville de Jéricho. En guise de récompense pour son aide, Rahab et sa famille sont épargnées et autorisées à vivre parmi les Israélites après la destruction de Jericho. Ce mémoire retrace l’historique de l’interprétation de l’histoire de Rahab de l’Antiquité au Moyen-Age, et ce en se penchant sur les problématiques textuelles, narratives et morales qui sont en jeu. L'importance de la thématique de l’inclusion dans l’interprétation de l’histoire de Rahab est tout particulièrement mise de l'avant. ii Table of Contents Acknowledgments…………………………………………………………………………1 Chapter 1: Introduction…………………………………………………............................2 Chapter 2: Inner-biblical Interpretation Plot……………………………………………………………………................... -
The Nature of David's Kingship at Hebron: an Exegetical and Theological Study of 2 Samuel 2:1-5:5
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2019 The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5 Christian Vogel Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Vogel, Christian, "The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5" (2019). Dissertations. 1684. https://digitalcommons.andrews.edu/dissertations/1684 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 by Christian Vogel Adviser: Richard M. Davidson ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 Name of researcher: Christian Vogel Name and degree of faculty adviser: Richard M. Davidson, Ph.D. Date completed: June 2019 The account of David’s reign at Hebron found in 2 Samuel 2:1—5:5 constitutes a somewhat neglected, yet crucial part of the David narrative, chronicling David’s first years as king. This dissertation investigates these chapters by means of a close reading of the Hebrew text in order to gain a better understanding of the nature of David’s kingship as it is presented in this literary unit. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Shelach Lecha Sermon June 20, 2020
Whether Imagination is a Source of Power or Disempowerment is Up to You: Sermon on Shlach Lecha This morning, I would like to speak to you about the power of imagination. Here, let me put great emphasis on power. It was none other than Albert Einstein who was able to imagine things happening in the universe that are only now being verified. "Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution." The English word “imagination” come from the Latin imaginare, ‘form an image of, represent’ and imaginari, ‘picture to oneself’. The ability to picture ourselves in a different situation, or the world not as it but as it could be, gives us power. Or, as Mohammed Ali once said, “The man who has no imagination has no wings!” If imagination gives us the power to see what can be and inspire us to achieve it, then logic would dictate that a person without imagination can find themselves powerless. In our portion this week, we will see what happens when a people’s imagination fails them, and also how imagination allows us to create new possibilities when the facts say otherwise. In our portion, Shlach Lecha, the Children of Israel stand on the precipice of the promised land in a place on the border called Kadesh Barnea. It is time to fulfill the promise that was made to Abraham and Sarah; time to settle the land. This generation had seen the power of God as no other had before or after them: • They had witnessed the plagues • They had walked on dry land as the sea split • They had stood at Sinai • They had eaten the manna that God had provided as the marched in the midbar In Shlach Lecha, the text begins: ב ְשׁ ַלח ְל ֣] ֲאנָ ֗ ִשׁים וְיָ ֨ ֻתר ֙וּ ֶאת־ ֶ֣א ֶרץ Send out for yourself men who will scout ְכּ ֔נַ ַען ֲא ֶשׁר־ ֲא ִ֥ני נ ֹ ֵ֖תן ִל ְב ֵ֣ני יִ ְשׂ ָר ֵ֑אל ִ֣אישׁ the Land of Canaan, which I am giving to ֶא ָח ֩ד ֨ ִאישׁ ֶא ֜ ָחד ְל ַמ ֵ֤טּה ֲאב ֹ ָתי ֙ו ִתּ ְשׁ ֔ ָלחוּ the children of Israel. -
Rahab in the Book of Joshua and Other Texts of the Bible
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. II (Mar. 2014), PP 19-29 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Rahab in the Book of Joshua and other Texts of the Bible Obiorah Mary Jerome Department of Religion and Cultural Studies, University of Nigeria, Nsukka, Nigeria Abstract: Christian Sacred Scripture embodies some puzzling episodes which human minds can grasp only through similar faith that inspired its writers. The story of Rahah, presented as a prostitute in the Book of Joshua, provides such enigma. This woman rose from being a prostitute to a heroine for she was numbered among the Ancestresses of Jesus Christ. Her singular manifestation of faith in God and subsequent interpretations of this in the two parts of the Christian Bible are the focus of this paper. It is discovered that God’s ways are not our ways, for the Creator can choose anyone and at any time to accomplish his design. Keywords: Faith in God, Jericho, The Book of Joshua, Rahab, Spies I. INTRODUCTION At its face value the New Testament perspectives and interpretations of Rahab‟s story and personality as presented in the Book of Joshua appear surprising or even misapprehension of reality. She was a marginal woman with unusual character. In fact, the Hebrew version of Joshua 2 describes her as ‟iššāh zônāh – a professional secular prostitute distinct from qědēšāh – “sacred prostitute”; the latter would have been more respectful. It is instructive to observe that the texts of the New Testament and early Christian writers that appropriated the attitude of this woman towards the Israelite spies in projecting their theological thrusts preserve her Old Testament designation or identity when they still describe her as hē pornē “prostitute”. -
Judges 202 1 Edition Dr
Notes on Judges 202 1 Edition Dr. Thomas L. Constable TITLE The English title, "Judges," comes to us from the Latin translation (Vulgate), which the Greek translation (Septuagint) influenced. In all three languages, the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a "judge" with Israel's "judges." As we shall see, judges then were very different from judges now. The Hebrew title is also "Judges" (Shophetim). The book received its name from its principal characters, as the Book of Joshua did. The "judge" in Israel was not a new office during the period of history that this book records. Moses had ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a "chief justice" at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served jointly as Israel's "Supreme Court" (Deut. 19:17). When Joshua died, God did not appoint a man to succeed him as the military and political leader of the entire nation of Israel. Instead, each tribe was to proceed to conquer and occupy its allotted territory. As the need arose, God raised up several different individuals who were "judges," in various parts of Israel at various times, to lead segments of the Israelites against local enemies. In the broadest sense, the Hebrew word shophet, translated "judge," means "bringer of justice." The word was used in ancient Carthage and Ugarit to describe civil magistrates.1 1Charles F. -
The Twelve Spies Caleb
THE DOWNRIVER DISCIPLES PROJECT explores THE TWELVE SPIES CALEB The journey of the Twelve Spies can be found in the Old So, following the directions given by Moses, off the Testament (1) book of Numbers (2), the 4th book of the Twelve went into Canaan, During their travels, they cut Holy Bible (3). The narrative in Numbers 13:1-33 dis- a branch containing a cluster of grapes to bring back closes the account of a group of Israelite leaders who from their journey. After 40 (13) days, the Twelve ended were hand selected by Moses (4) to scout Canaan, the their exploration and returned to their people. Upon land set aside by God (5) Himself as the future home for arrival back in the Desert of Paran, the Twelve Spies the Twelve Tribes of Israel (6) after their Exodus from gave a report to Moses, Aaron (14) and the entire com- Egypt (7) (explore Exodus 12:31-42). munity. They showed everyone the branch of grapes they brought back and shared that the land did, indeed, (NOTE: The region of Canaan is also known as the flow with milk and honey. But there were naysayers "Promised Land" (8) as it was previously promised by within the Twelve, who disclosed they saw powerful the LORD to Abraham (9) (Genesis 12:1-7, Genesis 15:1- people and large, fortified cities in Canaan. This 20) and his descendants. This sworn oath was subse- brought in a fear over the Israelites. quently reaffirmed by the LORD with Abraham's son, Isaac (10) (Genesis 26:1-6), and again with Abraham's Caleb, one of the Twelve and an obedient (15) servant of grandson, Jacob (11) (Genesis 28:10-15). -
The Negotiations Between Rahab the Harlot, and the Israelite Spies (The Book of Joshua, Chapter Two) Avner Saar
The Negotiations between Rahab the Harlot, and the Israelite spies (The book of Joshua, chapter two) Avner Saar OCCASIONAL PAPER SERIES no. 3/2021 INSTITUTE FOR THE STUDY OF GLOBAL ANTISEMITISM AND POLICY Chair Natan Sharansky Executive Director Charles Asher Small Academic Steering Committee Professor Irving Abella Dr. Ramy Aziz Professor Ellen Cannon Professor Brahm Canzer Professor Raphael Cohen-Almagor Professor Amy Elman Professor Sylvia Barack Fishman Professor Boaz Ganor Dr. Joël Kotek Professor Dan Michman Professor David Patterson Chloe Pinto Dr. Robert Satloff Charles Asher Small (Chair) ISGAP Oxford ◆ New York.◆ Rome ◆ Toronto.◆ Jerusalem www.isgap.org [email protected] The opinions expressed in this paper are those of the author(s) and do not necessarily reflect the views of the Institute for the Study of Global Antisemitism and Policy, its officers, or the members of its boards. Cover design and layout by AETS © 2021 ISBN 978-1-940186-16-0 The Negotiations between Rahab the Harlot, and the Israelite spies (The book of Joshua, chapter two) Avner Saar, Doctoral Student, National Security Department, the Faculty of Information Sciences, University of Library Studies and Information Technologies; ISGAP Research Fellow e-mail: [email protected] Abstract This paper addresses the following issues: negotiations under pressure, asymmetric negotiations, the use of emotions in negotiations, the use of knowledge and reciprocity in negotiations. The examination of the mentioned issues is framed through the biblical story of Rahab the Harlot, (the Book of Joshua, chapter 2), and the clever negotiation management between Rahab and the spies. The analysis of this story is very interesting and teaches many basic negotiation principles still in use in modern times.