DOCSLIB.ORG

Complete Text of Benjamin's Speech with Notes and Comments

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Complete Text of Benjamin's Speech with Notes and Comments Appendix: Complete Text of Benjamin's Speech with Notes and Comments PROLOGUE (MOSIAH 1:1–2:8) Benjamin’s Instructions to His Sons (Mosiah 1:1–8) 1And now there was no more *contention in *all the land of Zarahemla, among all the people who *belonged to king Benjamin, so that king Benjamin had *continual peace all the remainder of his days. 2And it came to pass that he had three sons; and he called their names *Mosiah, and *Helorum, and Helaman. And he caused that they should be taught in *all the language of his fathers, that thereby they might become *men of understanding; and that they might know concerning the *prophecies which had been spoken by the mouths of their fathers, which were *delivered them by the hand of the Lord. 3*And he also taught them concerning the records which were engraven on the *plates of brass, saying: My sons, *I would that ye should remember that were it not for *these plates, which contain these records and these commandments, we must have *suffered in ignorance, even at this present time, not knowing the *mysteries of God. 4For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for *he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fullling the *commandments of God, even down to this present time. 5I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and *understand of his mysteries, and have his commandments always *before our eyes, that even our fathers would have *dwindled in unbelief, and we should have been like unto our *brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the *traditions of their fathers, which are not correct. 6O my sons, I would that ye should remember that *these sayings are true, and also that these* records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can *know of their surety because we have them before our eyes. 7And now, my sons, I would that ye should remember to *search them diligently, *that ye may prot thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land *according to the promises which the Lord made unto our fathers. 8And many more things did king Benjamin teach his sons, *which are not written in this book. 1:1 contention. Behind this word may stand the Hebrew word rib, which can refer to either physical battle or legal disputations. Compare W of M 1:16. all the land of Zarahemla, all the people, all the remainder of his days. Note the inclusiveness: all space, all people, all time—a powerful introduction. belonged to king Benjamin. The concept of people belonging to their king is found in 1 Sam. 21:7, “chiefest of the herdmen that belonged to Saul”; and in 1 Kgs. 1:8, “mighty men which belonged to David.” In 1:10 Benjamin refers to the people in Zarahemla as “my people,” and in 4:4, he expands this to read: “my friends and my brethren, my kindred and my people.” In creating this sense of belonging to the king, Benjamin sets the stage for a realization of his people’s dependence on their heavenly king: “King Benjamin’s sermon about how God supports us from moment to moment as well as immediately blesses us (when we keep His commandments) was not designed to be a popular sermon in self-sufcient times like ours. For us to be called ‘unprotable servants’ and to be reminded that even our bodies are made of the dust of the earth that also ‘belongeth to him’—these are hard sayings that bruise our pride. Unless, through humility and obedience, we can transform feeling owned into a grand sense of belonging, and being purchased into gratitude for being rescued, and dependency into appreciation for being tutored by an omniscient God, which He does in order that we might become more dependable and have more independence and scope for service in the future.” (Maxwell, All These Things Shall Give Thee Experience, 1980, 24). See the notes on Mosiah 4:4, brethren. continual peace. This refers to the quality and depth of the peace, not necessarily the duration. It refers variously to just a year as in Alma 3:32, or for twenty-two years as in Mosiah 10:5; this expression is not found in the standard works outside of the Book of Mormon; see Mosiah 7:1; 19:29; 29:43; Alma 4:5; 16:12; 30:2, 5; 49:30; Hel. 3:23, 32; 3 Ne. 6:9. all the remainder of his days. The phrase remainder of . days is unique to the Book of Mormon, occurring nine times: Mosiah 1:1; 5:5; 29:11; Alma 62:43; Hel. 5:4 (twice); Ether 10:30; 11:3, 18. A comparable phrase in the KJV is in Isa. 38:10 “residue of my years,” and other phrases in biblical Hebrew express a parallel meaning. For example, after “land rests [root *SQT] from war” a specic number of years is often mentioned; land rests is often found at the end of an era (Josh. 11:23; 14:15; Judg. 3:11, 30; 5:31; 8:28). The compiler of Chronicles frequently uses this phrase at the end of the reign of a king (2 Chron. 14:1, 6; 20:30). The elements of these OT verses compare well with those of Mosiah 1:1, which mentions a cessation of war or contention in the land and looks forward to the end of a reign of a king. 1:2 Mosiah Possibly related to the Hebrew mosia, “deliverer, savior,” a divine and human epithet in Ps. 7:10 (MT 7:11); 17:7; 18:41 (MT 18:42); 106:21; 2 Sam. 22:42; Isa. 49:26; 60:16; Jer. 14:8; TB Berakhot 49a (God); Judg. 3:9 (Othniel), “deliverer”; Neh. 9:27. In biblical times, this name or title appears to have applied to a person or ofcer who was a victorious hero appointed by God; a liberator, one who delivered his people by nonviolent means, and who established justice. Benjamin’s decision to name his son Mosiah after his own father Mosiah1 signals a wish for the son to be a similar kind of king who “hearken[ed] unto the voice of the Lord” and was a savior for the righteous Nephites. “Indeed, the themes of God’s salvation and the deliverance of his people are strong in the book of Mosiah,” thus meaningfully reecting the connotations of the word mosia; “in several respects, the Book of Mormon usage of this term is quite remarkable, meaningful, and wholly consistent with Hebrew usage” (Welch, Reexploring, 105–7). See the notes on Mosiah 5:8, no other name, and take upon you the name of Christ. Helorum, and Helaman. Robert Smith suggests that the name could derive from the Hebrew hlmm, “hammer,” while Joanne Hackett notes that the Bible name Helem has the meaning “yoke,” and adds the possibilities of *HLM “to dream”; helem “strength.” John Tvedtnes comments that although it is unlikely, we should consider the possibility that he- is the denite article (the expected form would be with ha-), which would allow a comparison of Helorum with the name Luram (Moro. 9:2). It should be noted that Alma2, who was a friend and fellow missionary of the sons of Mosiah, apparently named his son after their uncle, Helaman. For more comments on these names, see this volume p. 38. all the language of his fathers. The phrase language of his fathers does not occur in the Bible. In the Book of Mormon, language generally refers to speech or words (1 Ne. 1:15; 3:21; 5:3, 6, 8; 10:15; 17:22; Alma 5:61; 7:1; 26:24; 46:26; Hel. 13:37) and also in a more technical sense, to a system of written communication (1 Ne. 1:2; 3:19; 2 Ne. 31:3; Jacob 7:4; Enos 1:1; Omni 1:17–18, 22, 25; Mosiah 1:2, 4; 8:6, 11–12; 9:1; 24:4; 28:14, 17; 3 Ne. 5:18; Morm. 9:24; Ether 1:33, 35–36; 3:22, 24; 12:39; Moro. 10:16). Speculation as to what Benjamin meant by the language of his fathers has varied. Apparently Benjamin taught his sons Egyptian (see 1:4), just as the ancient “Jews adopted Greek, an international language, in preference to Hebrew, even as a vehicle of holy writ, for the purpose of commanding the widest possible hearing”; and so too did Nephi “choose to record his message . in a world language rather than in his own tribal Hebrew” (Nibley, Lehi in the Desert/The World of the Jaredites/There Were Jaredites, 1994, 17). He may also have taught them Hebrew or other languages: Sperry speculates on the limited persistence of Egyptian among the descendants of Nephi: “When the Nephites left Jerusalem they may have had an active speaking knowledge of Egyptian,” but “within a few generations, .
Load more

Recommended publications
  • Rosh Hashanah Ubhct Ubfkn
    vbav atrk vkp, Rosh HaShanah ubhct ubfkn /UbkIe g©n§J 'UbFk©n Ubhc¨t Avinu Malkeinu, hear our voice. /W¤Ng k¥t¨r§G°h i¤r¤eo¥r¨v 'UbFk©n Ubhc¨t Avinu Malkeinu, give strength to your people Israel. /ohcIy ohH° jr© px¥CUb c,§ F 'UbFknUbh© ct¨ Avinu Malkeinu, inscribe us for blessing in the Book of Life. /vcIy v²b¨J Ubhkg J¥S©j 'UbFk©n Ubhc¨t Avinu Malkeinu, let the new year be a good year for us. 1 In the seventh month, hghc§J©v J¤s«jC on the first day of the month, J¤s«jk s¨j¤tC there shall be a sacred assembly, iIº,C©J ofk v®h§v°h a cessation from work, vgUr§T iIrf°z a day of commemoration /J¤s«et¨r§e¦n proclaimed by the sound v¨s«cg ,ftk§nkF of the Shofar. /U·Gg©, tO Lev. 23:24-25 Ub¨J§S¦e r¤J£t 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /c«uy o«uh (lWez¨AW) k¤J r¯b ehk§s©vk Ub²um±uuh¨,«um¦nC Baruch Atah Adonai, Eloheinu melech ha-olam, asher kid’shanu b’mitzvotav v’tzivanu l’hadlik ner shel (Shabbat v’shel) Yom Tov. We praise You, Eternal God, Sovereign of the universe, who hallows us with mitzvot and commands us to kindle the lights of (Shabbat and) Yom Tov. 'ok«ug¨v Qk¤n Ubh¥vO¡t '²h±h v¨T©t QUrC /v®Z©v i©n±Zk Ubgh°D¦v±u Ub¨n±H¦e±u Ub²h¡j¤v¤J Baruch Atah Adonai, Eloheinu melech ha-olam, shehecheyanu v’kiy’manu v’higiyanu, lazman hazeh.
    [Show full text]
  • Hard Questions, Harder Answers
    Session 9 Hard Questions, Harder Answers No judgment from a holy God against that which is unholy is pleasant, but it produces the fruit of righteousness in the covenant ones who live by faith. HABAKKUK 1:1-6,12-13; 2:1-4 1 The prophecy that Habakkuk the prophet received.2 How long, Lord, must I call for help, but you do not listen? Or cry out to you, “Violence!” but you do not save? 3 Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds.4 Therefore the © 2015Date LifeWay of My Bible Study:_________ 87 law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted. 5 “Look at the nations and watch—and be utterly amazed. For I am going to do something in your days that you would not believe, even if you were told. 6 I am raising up the Babylonians, that ruthless and impetuous people, who sweep across the whole earth to seize dwellings not their own. [ … ] 12 Lord, are you not from everlasting? My God, my Holy One, you will never die. You, Lord, have appointed them to execute judgment; you, my Rock, have ordained them to punish. 13 Your eyes are too pure to look on evil; you cannot tolerate wrongdoing. Why then do you tolerate the treacherous? Why are you silent while the wicked swallow up those more righteous than themselves? [ … ] 2:1 I will stand at my watch and station myself on the ramparts; I will look to see what he will say to me,and what answer I am to give to this complaint.
    [Show full text]
  • THE BOOK of HABAKKUK “God's Answer to Man's Problems
    THE BOOK OF HABAKKUK actually clay tablets. In this manner the vision would be made plain, public, and preserved. “God’s Answer to Man’s Problems” The original prophetic word would be conserved (cf. Deut. 27:8). The plural “tablets” Habakkuk 2:1-4 may refer to the five woes of the vision (vv. 6-20). Review c. “Run.” It is patent that the one who would “read” the prophecy (vision) is to run 1. The Assyrian political ascendency over Babylon and Egypt had taken place. The times with it. Hence, the prophet reserved the message, provided it for the people, and they then of the Gentiles were about to begin (Luke 21:24). became the guardians of the message to make others know. Here then is a stimulus to spread the Truth (missionary!!!). 2. As a nation, Israel was: a. unresponsive to God (1:2), b. unrelenting in sin (1:3), and c. uncontrollable in society (1:4). Consequently, God allowed the Assyrians (Chaldeans) to 3. The EXPECTATION for the vision V. 3 overpower Israel. The Chaldeans attributed their successes to their gods (1:11). a. It is appointed. The vision relates to a period of time fixed by God for its ultimate 3. Habakkuk found these circumstances hard to believe in view of his understanding of realization. In Habakkuk’s time it was “yet,” but the direction of it was clear. Israel as God’s people, character of God Himself, and the character of the Chaldeans (1:5 - 11). Nonetheless, he did come to an evaluation of who God is (1:12), how God sees (1:13) b.
    [Show full text]
  • “Cliff Notes” 2021-2022 5781-5782
    Jewish Day School “Cliff Notes” 2021-2022 5781-5782 A quick run-down with need-to-know info on: • Jewish holidays • Jewish language • Jewish terms related to prayer service SOURCES WE ACKNOWLEDGE THAT THE INFORMATION FOR THIS BOOKLET WAS TAKEN FROM: • www.interfaithfamily.com • Living a Jewish Life by Anita Diamant with Howard Cooper FOR MORE LEARNING, YOU MAY BE INTERESTED IN THE FOLLOWING RESOURCES: • www.reformjudaism.org • www.myjewishlearning.com • Jewish Literacy by Rabbi Joseph Telushkin • The Jewish Book of Why by Alfred J. Kolatch • The Jewish Home by Daniel B. Syme • Judaism for Dummies by Rabbi Ted Falcon and David Blatner Table of Contents ABOUT THE CALENDAR 5 JEWISH HOLIDAYS Rosh haShanah 6 Yom Kippur 7 Sukkot 8 Simchat Torah 9 Chanukah 10 Tu B’Shevat 11 Purim 12 Pesach (Passover) 13 Yom haShoah 14 Yom haAtzmaut 15 Shavuot 16 Tisha B’Av 17 Shabbat 18 TERMS TO KNOW A TO Z 20 About the calendar... JEWISH TIME- For over 2,000 years, Jews have juggled two calendars. According to the secular calendar, the date changes at midnight, the week begins on Sunday, and the year starts in the winter. According to the Hebrew calendar, the day begins at sunset, the week begins on Saturday night, and the new year is celebrated in the fall. The secular, or Gregorian calendar is a solar calendar, based on the fact that it takes 365.25 days for the earth to circle the sun. With only 365 days in a year, after four years an extra day is added to February and there is a leap year.
    [Show full text]
  • CCAR Journal the Reform Jewish Quarterly
    CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R.
    [Show full text]
  • Melodie Moench Charles, “Book of Mormon Christology”
    Review of Books on the Book of Mormon 1989–2011 Volume 7 Number 2 Article 5 1995 Melodie Moench Charles, “Book of Mormon Christology” Martin S. Tanner Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Tanner, Martin S. (1995) "Melodie Moench Charles, “Book of Mormon Christology”," Review of Books on the Book of Mormon 1989–2011: Vol. 7 : No. 2 , Article 5. Available at: https://scholarsarchive.byu.edu/msr/vol7/iss2/5 This Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Author(s) Martin S. Tanner Reference Review of Books on the Book of Mormon 7/2 (1995): 6–37. ISSN 1050-7930 (print), 2168-3719 (online) Abstract Review of “Book of Mormon Christology” (1993), by Melodie Moench Charles. Melodie Moench Charles. "Book of Mormon C hris­ tology." In New Approaches to the Book of Mormon, ed. Brent Lee Metcalfe, 81-114. Salt Lake City: Sig. nature Books, 1993. xiv + 446 pp. $26.95. Reviewed by Martin S. Tanner Book of Mormon Chri stology is not a new subject, but it is an important one. Melodie Moench Charles begin s her essay on the topic with a personal anecdote. She relates how when teaching an adult Sunday School class (presumably Gospel Doctrine) she dis­ cussed Mos iah 15:1 -4, which she quotes as fo llows: God himself shall come down among the children of men being the Father and the Son- The Father, because he was conce ived by the power of God; and the Son, because of the nesh; th us becoming the Father and the Son-And they are one God, yea, the very Eternal Father of heaven and of earth.
    [Show full text]
  • סלח לנו S’Lach Lanu Forgive Us a Short Service for Selichot
    סלח לנו S’lach Lanu Forgive Us a short service for Selichot Rabbi Rachel Barenblat 2 Shehecheyanu ָברְּוך ַאָּתה יי ֱֹאלֵהינּו ֶמ ְֶלך ָהעוָֹלם, ׁ ,Baruch atah Adonai Eloheinu melech ha’olam ֶשֶהֱחָינּו ְִוְקּיָמנּו ְוִהִּגיָענּו shehecheyanu vekiyemanu vehigiyanu ַלְּזַמן ַהֶּזה. .lazeman hazeh Blessed are You, Source of all being, Who has given us life, established us and allowed us to reach this sacred moment. Lach Amar Libi (Psalm 27:8) You לָך Lach :Called to my heart ַָאמר ִלבִּי Amar libi ,Come seek My face ַבְּקשׁוּ ָפָני Bakshuּ fanai .Come seek My grace ַבְּקשׁוּ ָפָני Bakshu fanai ,For Your love ֶאת ָפָּנִיך Et panayich ,Source of all הוי''ה Havayah .I will seek ֲַקבאֵשׁ Avakeish (melody from Nava Tehila; singable English by Rabbi David Markus) 3 Havdalah: Sanctifying Transition ִהֵנּה ֵאל ְישׁוָּעִתי, ֶאְבַטח ְולֹא ֶאְפָחד, ,Hineh el yeshuati, evtach v'lo efchad Ki ozi v'zimrat Yah, v'y'hi li l'yeshua. ִכי ָעִזּי ְוִזְמָרת יָהּ יְיָ, ַוְיִהי ִלי ִלישׁוָּעה: Ushavtem mayyim b'sasson mimainei וְּשַׁאְבֶתּם ַמִים ְבָּשׂשׂוֹן ִמַמַּעְיֵני ַהְישָׁוּעה: .ha-yeshua ַלָיי ַהְישָׁוּעה ַעל ַעְמּך ִבְרָכֶתך ֶסָּלה: L'Adonai ha-yeshua el amcha birchatecha יְיָ ְצָבאוֹת ִעָמּנוּ ִמְשָׂגּב ָלנוּ ֱאלֵהי ַיֲעקֹב ֶסָלה: .selah יְיָ ְצָבאוֹת ַאְשֵרי ָאָדם בֵֹּטַח ָבּך: Adonai tz'vaot imanu misgav lanu Elohei Ya'akov selah. יְיָ הוִֹשׁיָעה ַהֶמֶּלך ַיֲעֵננוּ ְביוֹם ָקְרֵאנוּ: .Adonai tz'vaot ashrei adam bote'ach bach ַלְיּהוִּדים ָהְיָתה אוָֹרה ְוִשְׂמָחה ְוָשׂשׂוֹן ִוָיקר: Adonai hoshia hamelech ya'aneinu b'yom ֵכּן ִתְּהֶיה ָלּנוּ, כּוֹס יְשׁוּעוֹת ֶאָשּׂא. .koreinu וְּבֵשׁם יְיָ ֶאְקָרא: ,La-yehudim haita ora v'simcha v'sasson v'ikar Ken tihyeh lanu.
    [Show full text]
  • Kiddush for Passover Blessing Over the Wine
    Kiddush for Passover Blessing over the wine Weekday Version (Sunday through Thursday nights) Blessing over the wine for the festival of Passover when the seder falls on a weekday night. The Shehecheyanu (see last page) is recited after the kiddush, immediately before drinking the wine. Baruch atah, Adonai Eloheinu, Melech haolam, borei p’ri hagafen. Baruch atah, Adonai Eloheinu, Melech haolam, asher bachar banu mikol am, v’rom’manu mikol lashon, v’kid’shanu b’mitzvotav. Vatiten lanu, Adonai Eloheinu, b’ahavah mo-adim l’simchah, chagim uz’manim l’sason, et yom Chag HaMatzot hazeh, z’man cheiruteinu, mikra kodesh, zeicher litziat Mitzrayim. Ki vanu vacharta v’otanu kidashta mikol haamim umo-adei kodsh’cha b’simchah uv’sason hinchaltanu. Baruch atah, Adonai m’kadeish Yisrael v’hazmanim. From Mishkan T’fi lah: A Reform Siddur. © 2007 by CCAR Press. All rights reserved. See more at ccarpress.org. Blessed are You, Adonai our God, Ruler of the world, Creator of the fruit of the vine. Blessed are You, Our God, Sovereign of the universe, who has chosen us from among the peoples, exalting us by hallowing us with mitzvot. In Your love, Adonai our God, You have given us feasts of gladness, and seasons of joy; this Festival of Pesach, season of our freedom, a sacred occasion, a remembrance of the Exodus from Egypt. For You have chosen us from all peoples and consecrated us to Your service, and given us the Festivals, a time of gladness and joy. Blessed are You, Adonai, who sanctifi es Israel and the Festivals.
    [Show full text]
  • Oracular Cursing in Hosea 13
    ORACULAR CURSING IN HOSEA 13 by PAUL N. FRANKLYN 1709 Welcome Lane, Nashville, TN 37216 Each student of the prophet Hosea is impressed by the profound focus that the cult assumes in the rhetoric of the book. Notable excep­ tions are Utzschneider ( 1980) and Hentschke ( 1957) who examine traditio­ historical evidence to argue that Hosea's true foil is the monarchy. The cult, however, is institutionalized according to past scholarship through the speeches of Hosea in three ways: (I) with connections to the fertility cult; (2) with links to the juridical practices acculturated from secular courts; and (3) as a levitical prophet who is trained to search out and destroy cultic apostasy. The speech forms that hypothetically fit the first two settings-dramas or myths of the fertility cult, and oracles of judgment for the city gate-have been well described. The third explana­ tion, which has gained the most recent adherents, is relatively unsub­ stantiated with unique or specific speech forms. After a review of past explanations for Hosea's cultic emphasis, this article proposes a new speech form, the "curse oracle," for the levitical prophet opposed to cultic apostasy. A full argument for the curse oracle in Hosea, including a complete textual, form-critical, and traditio­ historical analysis of Hosea 13, can be found in the author's dissertation (Franklyn, 1986). Connection with the Fertility Cult Hosea is obviously familiar with the cultic practices assigned to the Baca! deities. We are reminded of the influential essay by H. G. May (1932, pp. 76-98), which comes from a period when the religion of Mesopotamia was far too easily paralleled with that of Canaan.
    [Show full text]
  • In the Massoretic Text
    Butler University Digital Commons @ Butler University Graduate Thesis Collection Graduate Scholarship 1935 An Investigation of the Triliteral Root [Baal] in the Massoretic Text Herbert C. Albrecht Follow this and additional works at: https://digitalcommons.butler.edu/grtheses Part of the Religion Commons Recommended Citation Albrecht, Herbert C., "An Investigation of the Triliteral Root [Baal] in the Massoretic Text" (1935). Graduate Thesis Collection. 243. https://digitalcommons.butler.edu/grtheses/243 This Thesis is brought to you for free and open access by the Graduate Scholarship at Digital Commons @ Butler University. It has been accepted for inclusion in Graduate Thesis Collection by an authorized administrator of Digital Commons @ Butler University. For more information, please contact [email protected]. J.Jl I NVESTIGAT I ON OF THE 1'RILITERAL ROOT t )J;J. IN THE MASSORETIC TEXT by Herbert C. Albrecht A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts College of Religion Division of Graduate Instruction Butler Uni·versity Indianapolis 1935 I I ,8t...1. r, !}I./,;}-; '-'• 'do PREFACE r:D <Il I~ oertain important words used in t h e Massoretic Text were studied individually, the several instances of their occurrenoe oompa r ed with each other and each form interpreted in the light of its own setting, Bnd in the light of other similar instances of its usage, t her e can be little dcubt that many useful suggestions would re~ult . All these sugge stions would tend toward a more acourate reproduotion of the original Hebrew in t he English trans­ lation of t he Bible.
    [Show full text]
  • Shabirthday Guide
    Happy S H A B B I R T H D A Y וַיְ ִהי בַּי ּוֹם ַה ׁ ְּשלִי ׁ ִשי יוֹם ֻהלֶּ ֶדת ֶאת־ ּפַ ְרע ֹה וַיַּעַשׂ ִמ ׁ ְש ֶּתה לְכָל־עֲבָ ָדיו. And on the third day, his birthday, Pharaoh made a banquet for all his officials. - Genesis 40:20 The very first recorded mention of a birthday celebration in Western literature is right here in the Torah, the Hebrew Bible. But birthdays have been celebrated for thousands of years in Eastern cultures, particularly evident in the Chinese tradition of “longevity noodles” — the longer the noodle you can slurp, the longer your life will be. Now that’s a ritual we can get behind. Whether you’re celebrating a birth date, birth month, star sign, or Chinese zodiac, we hope this guide helps elevate the centerpiece of your Shabbat — the once-in-a-lifetime miracle that is you. O N E T A B L E . O R G | @ O N E T A B L E S H A B B A T Light Shabbat candles! Birthday candles! More light means more joy. The light you create tonight will welcome your weekend, and sparkle long into your new year. בָּרוּךְ ַא ָּתה יְיָ ֱאל ֵֹהינוּ ֶמלֶךְ ָהעוֹלָם ֲא ׁ ֶשר ִק ְדּ ׁ ָשנוּ בְּ ִמצְוֹ ָתיו וְצִוָּנוּ לְ ַה ְדלִיק נֵר ׁ ֶשל ׁ ַשבָּת. Baruch Atah Adonai Eloheinu Melech ha’olam asher kidshanu b’mitzvotav vitzivanu l’hadlik ner shel Shabbat. Blessed is the Oneness that makes us holy through commandments and commands us to kindle the light of Shabbat.
    [Show full text]
  • Hosea 13-Jonah 4
    Hosea 13-Jonah 4: September 7: Hosea 13-14 1. Who is responsible for Israel’s destruction, according to 13:9? Who alone can provide the solution? How does this proclaim the gospel to us today? 2. Compare Hosea 14:1-3 with Hosea 6:1-3. One passage expresses genuine repentance, while the other expresses false repentance (compare verse 4 of each to see God’s response). How are the two “repentences” different? Have you genuinely repented? Introduction to Joel: Author/Date: Very little is known about the author of this book. Joel’s name means “the Lord is God” and he seems to be among the earliest of the writing prophets. Joel 1:13 and 2:17 indicate that the temple was still established, while the enemies mentioned (3:2) suggest an earlier date as well. The MacArthur Study Bible suggests that the book was composed during the reign of Joash (835-796 BC), though this is not certain. Themes: The main message of the book of Joel is “the day of the LORD.” In the Bible, “the day of the LORD” refers not to a single day, but rather to a broader timeframe of judgment. Sometimes, it refers to more immediate judgments experienced by Israel and Judah. Other times, it refers to something more remote. For example, I Thessalonians 5:2 speaks of the day of the Lord as a time of future, eschatological judgment, what might be called the Great Tribulation. Likewise, Revelation 16:14 refers to it as a future global judgment. At the heart of the book is a call to God’s people to repent (2:12-17).
    [Show full text]