Map of Ancient Padan Aram Old Testament
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Jacob Goes to Haran
Jacob Goes to Haran Scripture Reference: Genesis 28:10-33:20 and Genesis 35:1-12. Suggested Emphasis or Theme: Sometimes we learn lessons from bad things that happen to us. ….. ….. ….. ….. ….. ….. Story Overview: Having deceived his brother and father Jacob escaped to relatives in Haran. During the journey Jacob dreamed of a stairway between heaven and earth on which angels were ascending and descending to the Lord at the top. God reassured Jacob of his blessing and promise. Undeserving as he was this promise sustained Jacob over the next twenty years as he worked for his uncle Laban and built a family and wealth. Eventually, Jacob returned to his home and was surprised to find that his brother, Esau, welcomed him with open arms. Background Study: This lesson takes up where the story of Jacob, Esau and the Birthright left off. After deceiving his father and brother Jacob left his family home and makes his way North to his mother’s relatives in Haran. The official reason that he is looking for a wife but it is evident that he is fleeing the wrath of his brother. Many important events happen on his trip to Haran, his life there and years later upon his eventual return to face his brother. The following events begin and end in Bethel. Jacob’s Stairway Dream at Bethel (Genesis 28:10-22) Jacob Meets His Relatives in Haran (Genesis 29:1-14) Jacob is Tricked by Laban and Marries both Rachel and Leah (Genesis 29:14-30) Jacob’s Children are Born (Genesis 29:31-30:4) Jacob Schemes and Increases His Flocks (Genesis 30:25-43) Jacob Flees and Laban Pursues (Genesis 31:1-55) Jacob Prepares to Meet Esau Again (Genesis 32:1-21) Jacob Wrestles With God (Genesis 32:22-32) Jacob and Esau Make Peace (Genesis 33:1-20) Eventually, Jacob Becomes “Israel” and Moves to Bethel (Genesis 35:1-12) Although there are many important events that take place in Genesis 28-33 trying to cover all of them in one lesson would be confusing. -
09,David's Victories and Officers.Pdf
II Samuel 8:1-18 Lesson #9, David‟s victories and officers The Israelites were surrounded by powerful enemies who had a special hatred of their nation. David, like the Messiah after him must destroy all of his and his people‟s enemies (Lk 20:43). II Samuel 8 tells us of victorious wars against the Philistines, against Moab, against Zobah, against Syria, against Amalek, and against Edom. All these successful conquests are explained in this way: „The Lord gave victory to David wherever he went (II Samuel 8:6,14).1 8:1-14, These verses outline the expansion of David‟s kingdom under the hand of the Lord (v:6,14). Israel‟s major enemies were all defeated as David‟s kingdom extended N, S, E, and W. See I Chronicles 18:1-13. This conquering before the event of chap. 7 (see 7:1) MacArthur Study Bible II Sam 8:1, Now after this it came about that David [1.] v:1, chief city. According to I Chr 18:1, defeated the Philistines and subdued them; and What was probably the chief city of the David took control of the chief city (Metheg Philistines? Ammah) from the hand of the Philistines. 2 He defeated Moab, and measured them with the [2.] v:2, Find Moab on your map, page #4 line, making them lie down on the ground; and he and write a description of it‟s location measured two lines to put to death and one full line to keep alive. And the Moabites became servants to David, bringing tribute. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
The Empires of the Bible from the Confusion of Tongues to the Babylonian Captivity
The Empires of the Bible from the Confusion of Tongues to the Babylonian Captivity Alonzo T. Jones 1904 Copyright © 2015, Ellen G. White Estate, Inc. TABLE OF CONTENTS iii..................................................................................................................... PREFACE (1897 edition) iv................................................................................................................ INTRODUCTION v.................................................................................................................................. THE PHILOSOPHY OF THE BIBLE vi....................................................................................... THE ORIGINAL AND ULTIMATE GOVERNMENT viii........................................................ THE ORIGIN OF EVIL x.................................................................................................................. THE TWO WAYS xiii........................................................................................................................ ORIGIN OF MONARCHY xv.......................................................................................................... ORIGIN OF THE STATE AND EMPIRE xvii............................................................................ EMPIRE IN UNDISPUTED SWAY xviii..................................................................................... INTRODUCTION xx......................................................................................................................... ECCLESIASTICAL -
Biblical Chronology: Legend Or Science? the Ethel M
James Barr, Biblical Chronology: Legend Or Science? The Ethel M. Wood Lecture 1987. Delivered at the Senate House, University of London on 4 March 1987. London: University of London, 1987. Pbk. ISBN: 7187088644. pp.19. Biblical Chronology: Legend Or Science? James Barr, FBA Regius Professor of Hebrew, University of Oxford The Ethel M. Wood Lecture 1987 Delivered at the Senate House, University of London on 4 March 1987 [p.1] The subject of biblical chronology can be seen in two quite different ways. Firstly, there is scientific or historical chronology, which deals with the real chronology of actual events. This is the way in which the subject is approached in most current books, articles and encyclopaedias.1 You may ask, for instance, in what year Jesus was born, or in what year John the Baptist began his preaching; and the way to approach this is to consider the years in which Augustus or Tiberius was Roman emperor, in which Herod was king of Judaea, in which Quirinius conducted a census in Syria, and to try to set the relevant gospel stories in relation with these. If you were successful, you would end up with a date in years BC or AD, for example 4 BC which was long the traditional date for the birth of Jesus (since it was the year in which Herod the Great died), although most recent estimates end up with a date some years earlier.2 Or you might ask what was the year in which Solomon’s temple was destroyed by Nebuchadnezzar, and you might produce the result of 586 BC, on the basis of historical data which could be mustered and verified historically. -
CHAYEI SARAH 5781 My Article in the Parshat Chayei Sarah Edition Of
ב"ה This week’s Shabbat package is dedicated in memory of Mar-Cheshvan, 5747), Grandmother of Vivienne Waysman 22) ,ע"ה Nellie (Segula) Lane Devorah bat Zechariah), (26 Mar-Cheshvan 5751) Mother of Vivienne Waysman) ,ע"ה Doreen Efron ע"ה 29th Mar-Cheshvan 5719) Father of Boris Waysman) ,ע"ה Yosef ben Dov Waysman CHAYEI SARAH 5781 My article in the Parshat Chayei Sarah edition of “HaMizrachi” (which can be downloaded from Mizrachi Matters or picked up from the entrance of Shule) reflects on two educational models: teaching by instruction and teaching by example. My article reflects on the significant number of pesukim dedicated to the narrative of Avraham’s servant in this week’s Parsha, which you can learn more about from a different angle in the article by Prof. Nechama Leibovitz below. In my article, I built on the explanation of my Rosh Yeshiva, HaRav Aharon Lichtenstein zt”l, that modelling behaviours can be a far more impactful tool that describing those behaviours in detail. I have been reflecting on that message since the introduction of Leibler Yavneh College’s guide for the wellbeing of LGBTI+ students. The policy document was accompanied by a video I prepared together with Eitan Meyerowitz about the experiences of an LGBTI+ student in an Orthodox school. Both the policy and the video have received widespread positive feedback, most importantly from students and families inside and outside our school who are in need of the positive messages of Chizzuk and inclusion in the Jewish community. However, I have been fascinated by the relative exposure of the two forms of communication, as while the document has been opened and read by many individuals, the video has been shared and watched many times more. -
Chronology of Old Testament a Return to Basics
Chronology of the Old Testament: A Return to the Basics By FLOYD NOLEN JONES, Th.D., Ph.D. 2002 15th Edition Revised and Enlarged with Extended Appendix (First Edition 1993) KingsWord Press P. O. Box 130220 The Woodlands, Texas 77393-0220 Chronology of the Old Testament: A Return to the Basics Ó Copyright 1993 – 2002 · Floyd Nolen Jones. Floyd Jones Ministries, Inc. All Rights Reserved. This book may be freely reproduced in any form as long as it is not distributed for any material gain or profit; however, this book may not be published without written permission. ISBN 0-9700328-3-8 ii ACKNOWLEDGMENTS ... I am gratefully indebted to Dr. Alfred Cawston (d. 3/21/91), founder of two Bible Colleges in India and former Dean and past President of Continental Bible College in Brussels, Belgium, and Jack Park, former President and teacher at Sterling Bible Institute in Kansas, now serving as a minister of the gospel of the Lord Jesus Christ and President of Jesus' Missions Society in Huntsville, Texas. These Bible scholars painstakingly reviewed every Scripture reference and decision in the preparation of the Biblical time charts herewith submitted. My thanks also to: Mark Handley who entered the material into a CAD program giving us computer storage and retrieval capabilities, Paul Raybern and Barry Adkins for placing their vast computer skills at my every beckoning, my daughter Jennifer for her exhausting efforts – especially on the index, Julie Gates who tirelessly assisted and proofed most of the data, words fail – the Lord Himself shall bless and reward her for her kindness, competence and patience, and especially to my wife Shirley who for two years prior to the purchase of a drafting table put up with a dining room table constantly covered with charts and who lovingly understood my preoccupation with this project. -
03 Aramaic (Beyond Babel a Handbook Of
ARAMAIC Frederick E. Greenspahn Aramaic is unique among the languages relevant to biblical studies in that, like Hebrew, it is found both within and beyond the canon. Not only are several sections of the “Hebrew” Bible (most notably Daniel and Ezra) written in Aramaic, but so are several important bodies of texts outside of the Bible that are relevant to understanding it. The name “Aramaic” comes from the Bible itself. It reports that the lead- ers of Judah asked an Assyrian general who was besieging the city of Jerusalem toward the end of the eighth century to speak to them in )araÅ mîta rather than Judean (i.e., Hebrew) so that the general population would not understand what was being said (2 Kgs 18:26 = Isa 36:11). The term is also found in Dan 2:4 and Ezra 4:7, where it indicates the shift from Hebrew to Aramaic that takes place in those verses, and in one of the papyri from Ele- phantine.1 Early Greek sources identify the language as “Syrian,”2 except at Dan 2:26, where the Old Greek uses the term “Chaldean.”3 The name is taken from that of the Aramean people, who are first mentioned by that name in the eleventh century B.C.E., when the Assyrian emperor Tiglath-pileser I reports having encountered them during a mili- tary campaign in Syria.4 There they created several small kingdoms that reached as far east as the Persian Gulf; several of these are mentioned in the Bible, including Beth-rehob, Damascus, Geshur, Hamath, Maacah, Tob, and Zobah. -
A Survey of Old Testament
God, His People & the Messiah: A Survey of Old Testament 20 – DAVID & THE NATIONS (2 SAMUEL 8:1-10:19; 1 CHRONICLES 18:1-19:19) I. David’s Campaigns (2 Samuel 8:1-18; 1 Chronicles 18:1-17) A. The Philistines Defeated (2 Samuel 8:1; 1 Chronicles 18:1) - David attacked the Philistines and completely subdued them. B. Moab Subdued (2 Samuel 8:2; 1 Chronicles 18:2) - David defeated Moab, making them his servants as they brought him tribute. - In defeating them, David had every two out of three prisoners killed and enslaved the third. C. The Defeat of the Arameans (2 Samuel 8:3-14; 1 Chronicles 18:3-13) - David defeated the Aramean kingdom of Zobah to the north of Damascus. - He took many prisoners and hamstrung the horses with the exception of 100 chariots. - David defeated the Syrians when they came to aid the kingdom of Zobah. - The Syrians became David’s servants and he placed garrisons in Syria. - David also took shields of gold and a large amount of bronze from their cities. - The king of Aramean kingdom of Tol sent tribute through his son and became David’s vassal. - All of the treasures that David received from the nations were dedicated to the Lord. - David made a name for himself when he killed 18,000 Syrians in the Valley of Salt. - He placed garrisons throughout all Edom as they also became David’s servants. D. David’s Administration (2 Samuel 8:15-18; 1 Chronicles 18:14-17) - The writer lists all those who served David in administering the kingdom. -
"The Haran of Abraham, Laban and Jacob," the Evangelical Quarterly
THE HARAN OF ABRAHAM, LABAN, AND JACOB IN connection with Roman History we read of the defeat and death of Crassus in 63 B.c. at Carrhae, in Northern Mesopotamia, and not infrequently we find added by the historian a phrase indicating that it is the " Haran of Scripture." Then in the year A.D. 217 we read of the death of Caracalla at the same place, with a like note. As this latter event took place just at the time when close attention was being given to Bible study and com menting, especially at the neighbouring great Syrian centre of learning, Edessa or Urha (the present Urfa), such identification was unanimously accepted, and it has maintained itself till the present day. SERIOUS DouBTs But a careful reading of the Bible compels us to doubt either the accuracy of the identification or the accuracy of Scripture. When one knows the country, or even seeks to measure the distances, and trace the route of Jacob's flight from Laban, the difficulties make themselves felt. In Genesis xxxi. 21 we read that Jacob "passed over the river, and set his face toward the Mount Gilead." Three days later (22) Laban pursued after him seven days' journey (23) and overtook him in the Mount Gilead. The place of meeting was named by Laban in his own Aramaic speech "Jegarsahadutha," and by Jacob in Hebrew " Galeed." This is explained (49) as the Mizpah of Gilead, now identified as Suf, beside Jerash. The identification is probably correct, but it does not touch the argument, as any site in Gilead leaves the difficulty all the same. -
Chayei Sarah (Sarah’S Lifetime)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Chayei Sarah (Sarah’s Lifetime) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh. -
Using Scriptural Data to Calculate a Range-Qualified Chronology from Adam to Abraham
Using Scriptural Data to Calculate a Range-Qualified Chronology from Adam to Abraham With Comments on Why the "Open"-or-"Closed" Genealogy Question Is Chronometrically Irrelevant By: Thomas D. Ice, Th.M., Ph.D. Director, Pre-Trib Research Center Adjunct Professor, Tyndale Theological Seminary James J. Scofield Johnson, Th.D., D.C.Ed. Master Faculty, LeTourneau University Biblical Languages Instructor, Cross Timbers Institute Presented at the Southwest Regional Meeting of the Evangelical Theological Society at The Criswell College in Dallas, Texas on March 1, 2002. And God said, "Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years...." (Genesis 1:14) I. Introductory Overview God intended that His human creatures would be able to use the sun to calculate time on Earth, in years.1 The regular amount of time used when the Earth orbits around the sun is called a "year."2 Because earthly sun-orbits recur on a regular3 basis (and that is reliable and true because God made it to be so), years are a reliable and true time-unit for quantifying time on the Earth.4 The physical universe exists in space, time, and matter-energy (the latter category being a more technical name for "stuff"). God made time "in the beginning," at the same time when He made space and matter-energy. God works in time, not because He must but because He wanted to. God made mankind to live, on Earth, inside time (and space and stuff).