Hesed Given & Received
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Mephibosheth
No. 15 Mephibosheth surrounded Nathan Hiram Solomon Asaph Jeduthun Adonijah Heman Abishag “the child” Araunah Gad the Cushite Jonathan Uriah Bathsheba Nathan Ahimaaz Abiathar Chileab Zadok Ahimelech Abigail Nabal Uzzah Obed-Edom Hadadezer Samuel Benaiah Doeg Achish Goliath David Saul Merab Eliab Jonathan Michal Jesse Zeruiah Mephibosheth Ziba Rechab & Baanah Joab Abner Ishbosheth Abishiai Talmai Shimei Barzillai Absalom Tamar Asahel Sheba Amasa Amnon Hushai Ahithophel Ahinoam pe vid ople in the life of Da © 2013 Jon F. Mahar, Hakusan City, Japan, Alexander, Maine, U.S.A. about Mephibosheth 1.) Mephibosheth was introduce briefly 5.) It’s helpful to ask what connection, in 2 Sam. 4:4 as a son of Jonathan if any, there may have been between who was lame because of a childhood Mephibosheth’s godly character and accident. His age and lameness prob- his physical handicap and weak social ably disqualified him from becoming position. As the grandson of king Saul king of Israel. He was only five when it was natural for him to be afraid of his father died and probably only about David (9:6-7, 19:28). But the bigger seven or eight when his much older question is if God had used his handi- brother, King Ishbosheth, died. cap to make him a godly man. 2.) Mephibosheth was probably over- 6.) The adjective, “humble,” is derived looked and spared by those who killed from the verb “to humble” which often Ishbosheth in ch. four because of his has to do with being afflicted or op- handicap, as well as because of his pressed, like the people of Israel in young age. -
The Biographical Method of Bible Study (P. Rhebergen)
Method 5 - The Biographical Method of Bible Study (P. Rhebergen) 5.1 - Tools 5.1.1 - Bible 5.1.2 - Exhaustive and / or biographical concordance 5.1.3 - Topical Bible 5.1.4 - Bible dictionary or encyclopedia 5.2 - Hints 5.2.1 - Remember that the person will often be referred to by means other than his / her proper name in many passages. 5.3 - Steps Step 1 - Choose an individual from the Bible for your study. See the list below for a selection of persons from the Bible. Step 2 - List all references concerning that person. A concordance will help if the person is referred to in the Bible by their proper name, but you may also wish to look for ambiguous references to the person (ie: Pharaoh’s wife or the son of Zebedee). Step 3 - Note your first impression of the person after your first reading of the passages. Step 4 - Make a chronological outline of the person's life after your second reading. Step 5 - Obtain some insights into the person after your third reading. Step 6 - Identify some character qualities after your fourth reading. Step 7 - Show how some other Bible truths are illustrated in this person's life. Step 8 - Summarize the main lesson(s) you have learned. Step 9 - Write out a personal application. Step 10 - Make your study transferable. Step 11 - Note someone with whom you will share the results of this study and commit yourself to doing this. A Partial List of Biblical People The three following lists include some of the major men of the Bible, the minor but important men of the Bible, and the prominent women of the Bible. -
Mephibosheth and the King: a Story of Covenant Chesed II Samuel 9
Mephibosheth and the King: A Story of Covenant Chesed II Samuel 9 From the ESV, with slight rephrasing from the Hebrew, bolding for emphasis and [comments in brackets] By Bill Bjoraker, Ph.D. We recall the covenant of friendship between David and Jonathan. At last Jonathan said to David, “Go in peace, for we have sworn chesed (faithful loyalty and lovingkindness) to each other in the Yahweh’s name. The Lord is the witness of a bond between us and our children forever” (I Sam. 20:42). Mephibosheth was a son of Jonathan, who had been crippled as a boy of five years old, when his nurse dropped him in the flight after the defeat at the Battle of Gliboa (2 Samuel 4:4). Mephibosheth was by this time in his 20s (David had reigned in Hebron 7 years, and now Mephibosheth has a son, Micha). So at the time of this story, David was about in the middle of his 40-year reign. We can see a contrast between the destinies of the House of Saul and the House of David— David came dancing and whirling into Jerusalem; the surviving member of the House of Saul comes limping into Jerusalem, crippled in both legs. The name “Mephibosheth” means “from the mouth of shame” (similar to his uncle’s name, Saui’s son, Ish-bosheth” means “man of shame”). A particularly poignant story, as the king demonstrates his chesed to one who feels so undeserving, and who indeed fears he may have been summoned to the king to face death, in that all the rest of the House of Saul had been eliminated… but where sin abounded, chesed did much more abound… The King lifts Mephibosheth, son of Jonathan, in chesed. -
Revisiting the Saul Narrative in Chronicles: Interacting with the Persian Imperial Context?
Jonker: Saul Narrative in Chronicles OTE 23/2 (2010), 283-305 283 Revisiting the Saul Narrative in Chronicles: Interacting with the Persian Imperial Context? LOUIS C. JONKER (U NIVERSITY OF STELLENBOSCH ) ABSTRACT It is well-known among biblical scholars and other Bible readers that the Chronicler’s presentation of King Saul of Israel differs sig- nificantly from the version in 1 Samuel. Many studies have been conducted on this and commentators normally dedicate extensive space to the peculiarity. In line with Knoppers’s suggestions of how to approach this peculiarity, this article will investigate whether it could benefit our discussion of the Chronicler’s portrayal of King Saul if the perspective of identity formation forms our interpretative key. A INTRODUCTION It is well-known that the Chronicler’s presentation of King Saul of Israel differs significantly from the version in 1 Samuel. Many studies have been conducted on this issue and commentators normally dedicate extensive space to this pecu- liarity. 1 Although a critical synoptic comparison of the texts—not only of those 1 The following studies, particularly focused on the peculiarities of the Chronicler’s representation of Saul compared to that in 1 Samuel, have appeared since 2000: Yairah Amit, “The Saul Polemic in the Persian Period,” in Judah and the Judeans in the Persian Period (eds. Oded Lipschits and Manfred Oeming, Winona Lake, Ind.: Eisenbrauns, 2006), 647–661; “The Delicate Balance in the Image of Saul and Its Place in the Deuteronomistic History,” in Saul in Story and Tradition (eds. Carl S. Ehrlich and Marsha C. White; FAT 47; Tübingen: Mohr-Siebeck, 2006), 71–79; Sim- cha S. -
The Life and Psalms of David a Man After God’S Heart
These study lessons are for individual or group Bible study and may be freely copied or distributed for class purposes. Please do not modify the material or distribute partially. Under no circumstances are these lessons to be sold. Comments are welcomed and may be emailed to [email protected]. The Life and Psalms of David A Man After God’s Heart Curtis Byers 2015 The Life and Psalms of David Introduction The life of David is highly instructive to all who seek to be a servant of God. Although we cannot relate to the kingly rule of David, we can understand his struggle to live his life under the mighty hand of God. His success in that struggle earned him the honor as “a man after God’s own heart” (Acts 13:22). The intent of David’s heart is not always apparent by simply viewing his life as recorded in the books of Samuel. It is, however, abundantly clear by reading his Psalms. The purpose of this class will be to study the Psalms of David in the context of his life. David was a shepherd, musician, warrior, poet, friend, king, and servant. Although the events of David’s life are more dramatic than those in our lives, his battle with avoiding the wrong and seeking the right is the same as ours. Not only do his victories provide valuable lessons for us, we can also learn from his defeats. David had his flaws, but it would be a serious misunderstanding for us to justify our flaws because David had his. -
King Jeroboam II
983 Jeroboam II. King of Israel 984 James Joyce’s Finnegan’s Wake (1939) mentions earthquake in the area in 750 BCE. Jeroboam is Gubbs Jeroboam, “the frothwhiskered pest of the mentioned only once in extra-biblical sources, in a park, as per act one, section two, schedule three, seal with the following inscription: “belonging to clause four of the fifth of King Jark” (3.4.558.15). Shema / the servant of Jeroboam” (Davies: 100.068; As with the rest of the Wake, simple extrapolations Fig. 1). According to the palaeography this inscrip- of meaning elude us, but here Gubbs appears as an tion is to be dated in the 8th century BCE. It can orbital character related to the domestic drama of therefore not refer to Jeroboam I. The authenticity book 3.4, but one that also harks back to “Yawn’s of this seal is however disputed. Inquest” in book 3.3. Again, Jeroboam sits as one In rabbinic sources, Jeroboam is praised for his judged and requiring of “mercy” on “his hurlybur- respect for the prophets, for which he was rewarded lygrowth” (558.20). by being allowed to conquer nations that Joshua The Trails of Brother Jero (1960) is a satirical com- and David could not (SEZ 7). He also did not believe edy by the Nigerian playwright Akinwande Oluw- the slanderous reports of Amaziah against Amos ole “Wole” Soyinka. It mocks religious hypocrisy (Am 7 : 10-11), claiming that Amos had predicted through its protagonist, brother Jeroboam, who Jeroboam’s death by the sword and Israel’s exile. -
Unlikely Invitation the Story Of
UNLIKELY INVITATION WE ARE MEPHIBOSHETH THE STORY OF MEPHIBOSHETH • WE ARE FALLEN AND BROKEN. One day David asked, “Is anyone in Saul’s family still alive— For all have sinned and fall short of the glory of God… anyone to whom I can show kindness for Jonathan’s sake?” 2 Romans 3:23 NIV He summoned a man named Ziba, who had been one of Saul’s servants. “Are you Ziba?” the king asked. “Yes sir, I am,” Ziba 3 • WE ARE PURSUED BY THE KING. replied. The king then asked him, “Is anyone still alive from Saul’s family? If so, I want to show God’s kindness to For God did not send his Son into the world to condemn the them.”Ziba replied, “Yes, one of Jonathan’s sons is still alive. world, but to save the world through him. John 3:17 NIV He is crippled in both feet.” 4“Where is he?” the king asked.“In Lo-debar,” Ziba told him, 5 • WE ARE ALL INVITED TO HAVE A SEAT AT “at the home of Makir son of Ammiel.” So David sent for him THE KINGS TABLE. and brought him from Makir’s home. Hiding in Lo Debar in the house of Makir! 2 Samuel 9:1-5 29 And just as my Father has granted me a Kingdom, I now “Don’t be afraid!” David said. “I intend to show kindness to grant you the right 30 to eat and drink at my table in my you because of my promise to your father, Jonathan. -
An Exegetical Study of the Meaning Behind 2 Samuel 5:8B a Thesis
The Blind and the Lame: An Exegetical Study of the Meaning Behind 2 Samuel 5:8b A thesis submitted to the faculty of the Mount St. Mary’s Seminary & School of Theology in partial fulfillment of the requirements for the degree Master of Arts (Biblical Studies) By Aaron C. Hess Cincinnati, Ohio April 2021 Abstract The end of 2 Samuel’s Jerusalem conquest posits a challenge for modern Scripture scholars. 2 Sam 5:8b contains a puzzling reference to the blind and the lame being banned from a house. It seems that this line was added into the narrative due to similarity in vocabulary utilized in the pericope, referencing an idea or a mindset that the author or the author’s culture had at large at the time of writing. This thesis attempts to answer the question as to the identity of the blind and the lame referenced, as well as what “house” they are not allowed to enter. After engaging in the scholarship surrounding this passage, I hope to show that this addition into the Samuel narrative continues a theme of disability and role reversal by the author. The blind and the lame correspond to the families of David and Saul. The kings of Israel and their descendants are found unworthy of the kingship through their unfaithfulness and are thus removed from the role in the Deuteronomistic narrative. This thesis by Aaron C. Hess fulfills the thesis requirement for the master’s degree in Biblical Studies and is approved by: Advisor: Dr. Matthew Genung, S.S.D. Readers: Rev. -
Rereading the David-Mephibosheth Narrative from a Pastoral Hermeneutical Perspective: a Social Model1
http://scriptura.journals.ac.za/ Scriptura 109 (2012), pp. 82- 95 REREADING THE DAVID-MEPHIBOSHETH NARRATIVE FROM A PASTORAL HERMENEUTICAL PERSPECTIVE: A SOCIAL MODEL1 Temba Rugwiji Department of Old Testament and Ancient Near Eastern Studies University of South Africa Abstract People with disabilities have experienced varying degrees of acceptance throughout recorded history.2 This paper articulates that modern societies tend to discriminate against people with disabilities whom they perceive as incapacitated to do what non-disabled people can do. Not many biblical scholars have attempted to appropriate Mephibosheth’s deformity with disability phenomena in our modern society today. This article argues that the biblical narrative about Mephibotheth’s deformity should inform members of the public to be proactive by responding positively to people with disabilities in our modern society. The narrative is reread from a pastoral hermeneutical perspective in which a social model of disability is employed to explore the ambivalence associated with disability in our society today. In the final analysis, I will make recommendations towards emancipation of people with disabilities. Key Words: Rereading, Mephibosheth, Disability, Society, Social Model Introduction As rightly put by Mary Jo Iozzio (2011:139) people with disabilities have experienced varying degrees of acceptance throughout recorded history. Modern societies tend to perceive people with disabilities as incapacitated to do what non-disabled people can do. This perception discriminates against people with disabilities in many respects, including career opportunities. This article employs the biblical story of Mephibosheth’s deformity as an example to explore the complexities associated with the phenomenon of disability today. Disabilities of various types are found everywhere in the world: the visually impaired, the hearing impaired, the intellectually challenged, the paralytic, the epileptic, the leper, among others. -
THE LEGAL BACKGROUND to the RESTORATION of MICHAL to DAVID by ZAFRIRA BEN-BARAK Haifa
THE LEGAL BACKGROUND TO THE RESTORATION OF MICHAL TO DAVID by ZAFRIRA BEN-BARAK Haifa At the height of a long and bitter war between the House of Saul and the House of David (2 Sam. ii 12 - iii 1) a singular episode claims the attention of the biblical narrative: Then David sent messengers to Ish-bosheth Saul's son, saying, "Give me my wife Michal, whom I betrothed at the price of a hundred foreskins of the Philistines". And Ish-bosheth sent and took her from her husband Paltiel the son of Laish. But her husband went with her, weeping after her all the way to Bahurim. Then Abner said to him, "Go, return"; and he returned (2 Sam. ill 14-16). By way of a royal command Eshbaal 1) takes Michal, Saul's daughter, from her husband Paltiel the son of Laish and gives her to David, in accordance with the latter's demand. This narrative passage gives rise to three fundamental questions: A. W.qy does Eshbaal agree to hand over Michal, who is under his authority, to his most dangerous adversary, David? The first question has a clearly political character. After the defeat at Gilboa, with the death of Saul and his sons, Israel was divided into two units. The first, "Israel", included most of the tribes of Israel and was under the rule of Eshbaal, the only remaining son of Saul (2 Sam. ii 8-10). The second unit, "Judah", consisting of the tribe of Judah and tribal elements in the South, was under the leader ship of David, who was crowned at Hebron (2 Sam. -
Vol. 8 #5, November 13, 2020; Chayei Sarah; Mevarchim Hahodesh 5781
BS”D November 13, 2020 Potomac Torah Study Center Vol. 8 #5, November 13, 2020; Chayei Sarah; Mevarchim HaHodesh 5781 NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning almost 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. __________________________________________________________________________________ Dedicated to the memory of two Gadolim of our times: Rabbi Lord Jonathan Sacks, z”l, former Chief Rabbi of the United Kingdom (nifter Shabbat Vayera, November 9), and Rabbi Dovid Feinstein, z”l, Rosh Yeshiva of Mesivta Tifereth Yerushalem (nifter November 6). Baruch Dayan Haemet. ________________________________________________________________________________ The Torah focuses more on life than on death. As Jews, our religious mandate is to make the most of our lives and thereby to create a legacy to live on after we die. The Torah therefore gives us Chayei Sarah – the life of Sarah – as the title of the parsha devoted to her death and legacy. Rabbis Mordechai Rhine (Devar Torah blow) and David Fohrman (alephbeta.org) both explore the famous Rashi on why the Torah presents Sarah’s life as 100+20+7 rather than 127 years. Both also explore Rabbi Akiva’s Midrash connecting Sarah to Queen Esther, who was queen over 127 provinces. Sarah connected 100, 20, and 7 over her life. At each age, she kept her best qualities from her younger self and added new meanings. -
David and Mephibosheth According to Josephus
Andyews Uniwsity Seminary Studies, Autumn 1998, Vol. 36, No. 2, 165-182. Copyright 1998 by Andrews University Press. DAVID AND MEPHIBOSHETH ACCORDING TO JOSEPHUS CHRISTOPHERBEGG Catholic University Washington, DC 20064 Throughout 2 Samuel the reader repeatedly encounters the figure of that fortunate Saulide, Mephibosheth, who, thanks to David's favor, escapes the carnage that envelops so many of his fdy;see 44; 9: 1-13; 16:1-4; 19:25-31 (MT; EW19:24-30); 21:7. The purpose of this essay is to investigateJosephus' version, found in his Antiquitates Judaicae (hereafter Ant.) Book 7' of the biblical story of the interaction between David and Mephibosheth. More specifically, I shall concentrate on his rendition of 2 Sam 9; 16 and 19, since Josephus has no equivalent to the parenthetical notice of 4:4 within hls rendition of 2 Sam 4 in Ant. 7.46-52 and I have already treated his parallel to 2 Sam 21: 1-13 elsewhere.' My investigation will proceed by way of a detarled comparison between theJosephan version of the above segments and the biblical parallel material as represented by the following major witnesses: MT PHs), Codex Vaticanus (hereafter B),' the Lucianic (hereafter L) or Antiochene MSS4 of the LXX, and TargumJonathan of the Former Prophets (hereafter Tg. Jon.).5 'For the writings of Josephus I used the text and translation of H.St.J. Thackeray, R. Marcus, A. Wikgren, and L.H. Feldman, Josephus, LCL (Cambridge, MA: Harvard University Press, 1926-1965 [Ant. Book 7 is found in vol. 5, ed. by Ralph Marcus$. 'See C.T.