“I Thirst” There They Stand at Mount Horeb, Far Away from the Land Of
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Chapter Three MASSAH and MERIBAH
Chapter Three MASSAH AND MERIBAH In this chapter I increase the specificity further by analysing the legends of the waters that flow from a mountain or are associ ated with the names Massah and Meribah (Exod 17:1-7; Num 20:1-13). For comparative purposes, the traditions of Beer (Num 21:16-18) and Marah (Exod 15:23-26) are discussed first, even though they properly belong with the thirst stories of chapter one. Beer The simplest account of the miraculous production of water in the wilderness in the days of the desert wanderings of Israel is Num 21:16-18: 16And thence [they traveled] to Beer [Well]; that is the well where Yahweh said to Moses: "Gather the people, and I will give them water."1 17Then the chil dren of Israel sang this song: "Rise, well, ,,Z they sanl to it. 18"0 well which the princes dug, which the leaders of the people 4 hewed with scepter [and] staff."5 What can we make of this fragment? It is often described as archaic,6 but such a dating largely reflects past scholarship's predisposition to regard short poems as the original form of Israelite tradition; the somewhat murky contents perhaps contri bute to this evaluation. The lack of relative pronoun in 18a and of conjunction in 18c are insufficient grounds for assigning the poem an early date, especially since its present form seems gar bled. In fact, the fragment is undatable, but its relation to the Massah-Meribah tradition is clear. Yahweh commands Moses to gather the people, and he himself will provide water. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt. -
Hannah's Prayer
40 days in 1 SAMUEL Titles in 40 Days Series 40 Days in 1 Samuel 40 Days in Mark 40 Days in Psalms (release March 2021) 40 Days in 1 Corinthians (release March 2021) 40 days in 1 SAMUEL DUANE GARRETT — edited by — WILLIAM F. COOK III Copyright © 2020 by B&H Publishing Group All rights reserved. Printed in the United States of America 978-1-5359-9346-3 Published by B&H Publishing Group Nashville, Tennessee Dewey Decimal Classification: 242.5 Subject Heading: DEVOTIONAL LITERATURE / BIBLE. O.T. 1 SAMUEL—STUDY AND TEACHING / CHRISTIAN LIFE Unless otherwise noted, all Scripture quotations are taken from the Christian Standard Bible®, Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers. Also used: New Revised Standard Version Bible (nrsv), copyright © 1989 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Cover illustration by bweetRenie/shutterstock 1 2 3 4 5 6 • 23 22 21 20 Contents Preface ................................................vii Day One: Hannah’s Prayer .................................1 Day Two: Hannah’s Praise .................................5 Day Three: Samuel’s Childhood at Shiloh .....................9 Day Four: Samuel’s Calling................................13 Day Five: Israel’s Defeat . 17 Day Six: Dagon’s Humiliation..............................21 Day Seven: The Ark’s Return ..............................25 Day Eight: Israel’s Victory.................................29 Day Nine: Israel’s Request.................................33 Day Ten: Saul’s Search ................................... 37 Day Eleven: Samuel’s Message ............................. 41 Day Twelve: Saul’s Anointing . 45 Day Thirteen: Saul’s Elevation to Kingship . -
Fisher, Memories of The
Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past By Daniel Shalom Fisher A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Near Eastern Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Ronald Hendel, Chair Professor Robert Alter Professor Benjamin Porter Professor Daniel Boyarin Professor Ann Swidler Summer 2018 Copyright © 2018 by Daniel Shalom Fisher, All Rights Reserved. 1 Abstract Memories of the Ark: Texts, Objects, and the Construction of the Biblical Past by Daniel Shalom Fisher Doctor of Philosophy in Near Eastern Studies University of California, Berkeley Professor Ronald Hendel, Chair This dissertation constructs a cultural biography of the Ark of the Covenant, exploring through it the close, but often complicated, relationships that have existed between objects and collective memory in Biblical and ancient Jewish societies. The project considers the different ways in which Biblical writers and interpreters have remembered the Ark as a “real thing,” forming it, mobilizing it, and making meaning with it—largely in its absence after its likely loss in the 6th century BCE. From Exodus to Chronicles and in works of biblical interpretation through the Mishnah, this project explores how these writers reimagine the Ark to craft visions for their people’s future through their people’s past. The project is structured around five interrelated case studies from the Ark’s mnemohistory, considering different dimensions of cultural memory’s entanglement in material culture. Each case study draws upon and enriches text-, source-, and redaction-critical approaches, investigating the growth and reshaping of biblical writings as creative memory work. -
Exodus 202 1 Edition Dr
Notes on Exodus 202 1 Edition Dr. Thomas L. Constable TITLE The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words. "The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."1 Exodus cannot stand alone, in the sense that the book would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and." The English title "Exodus" is a transliteration of the Greek word exodus, from the Septuagint translation, meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt. "The exodus is the most significant historical and theological event of the Old Testament …"2 DATE AND WRITER Moses, who lived from about 1525 to 1405 B.C., wrote Exodus (17:14; 24:4; 34:4, 27-29). He could have written it, under the inspiration of the 1Ronald Youngblood, Exodus, pp. 9-10. 2Eugene H. Merrill, Kingdom of Priests, p. 57. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Exodus 2021 Edition Holy Spirit, any time after the events recorded (after about 1444 B.C.). -
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. -
And This Is the Blessing)
V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification. -
The PDF File
THE LOCATION OF MT SINAI: A RESPONSE TO DR MICHAEL HEISER • Dr. Heiser on his Naked Bible Podcast program 260 repeatedly stated that Jebel al Lawz cannot be the real Mount Sinai and should be abandoned as a candidate. • In doing so, he made several significant errors. • I e-mailed him to discuss these errors, but he was not receptive. • I then invited him to have a public discussion on his own podcast or my program, but he was not willing to do so. • I then invited him to a public debate, but he was dismissive. The following is a review of Heiser’s primary errors: 1 • First, Heiser misinterprets a series of texts (Deut 33; Judges 5; Habakkuk 3) to be part of a “Yahweh from the South” tradition. • This view essentially interprets these texts as referring to Yahweh’s southern origin. • As we will see, these are not “Yahweh from the South” texts that talk about “Yahweh’s origin.” • Instead, they are part of a larger tradition that uses Exodus language while ultimately pointing to the Second Exodus. • Jesus and the New Testament writers interpret these traditions as pointing to Jesus’ Second Coming. • Heiser argues that because these texts use parallelisms, Sinai, Seir, Edom, Paran, Teman all of these places are either the same, or located within the same narrow region. • Jebel al-Lawz he argues, is simply too far south to be included among these other mountains and locations. “Not only do you have Sinai linked to Seir, which is this Edomite region south of Canaan, but we have Mount Paran as the place that Yahweh came forth from. -
Deuteronomy 202 1 Edition Dr
Notes on Deuteronomy 202 1 Edition Dr. Thomas L. Constable TITLE The title of this book in the Hebrew Bible was its first two words, 'elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began the same way.1 So the Jewish title gives a strong clue to the literary character of Deuteronomy. The English title comes from a Latinized form of the Septuagint (Greek) translation title. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land, but this is not the case. It came from a mistranslation of a phrase in 17:18. In that passage, God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium, from which "Deuteronomy" is a transliteration. The Book of Deuteronomy is, to some extent, however, a repetition to the new generation of the Law that God gave at Mt. Sinai. For example, about 50 percent of the "Book of the Covenant" (Exod. 20:23— 23:33) is paralleled in Deuteronomy.2 Thus God overruled the translators' error, and gave us a title for the book in English that is appropriate, in view of the contents of the book.3 1Meredith G. Kline, "Deuteronomy," in The Wycliffe Bible Commentary, p. -
(Devotional #10) the Life of Faith: Hebrews 11:1-40 – the Wilderness As Background for a Life of Faith – Part 1
(Devotional #10) The Life of Faith: Hebrews 11:1-40 – The Wilderness as Background for a Life of Faith – Part 1 OPENING SCRIPTURE READING – “The Justified shall LIVE BY FAITH” – Habakkuk 2:4B (Also ... please familiarize yourself with Exodus 17:1-7 and Numbers 20:1-13.) WHAT IS FAITH? Habakkuk tells Israel, and by extension, Christians, ‘to live by faith,’ but he doesn’t tell us what faith is or how to live according to faith. The author of the New Testament Book of Hebrews tells us something more about faith: “Now FAITH is the FOUNDATION of things hoped for, the EVIDENCE of things not seen; for by FAITH the men of old gained approval” – Hebrews11:1-2 The Greek word we translate with our term, FAITH, is πίστις (pronounced pistis). Pistis has a range of meanings that includes the idea of ‘proof.’ Christ’s resurrection is the proof, the trust- worthy evidence, that one day God will judge the world1. Pistis also can express a personal belief that is held with complete trust. No better example of this exists than the trust a child has in the word of his or her parent. This use of pistis is the outgrowth of the companion Hebrew term for -pronounced amanah). When the Israelites saw the mighty power of God demon) – ָמֲא הָנ :faith strated through the plagues, the Exodus, and the splitting of the sea, they knew God was indeed God because they had trustworthy evidence of His power and authority. This is the reason we are exhorted to remember what God has done in the past, so we can be assured He can be trusted in the present. -
The Place Was Called Massah and Meribah, Because the Israelites Quarreled There and Tested the LORD, Saying, 'Is the LORD I
Sunday, 8 March 2015 * Third Sunday of Lent * www.stjosephparish.org “The place was called Massah and Meribah, because the Israelites quarreled there and tested the LORD, saying, ‘Is the LORD in our midst or not?’” One Sunday THIRD SUNDAY OF LENT There are days in our lives, when events that seem wholly unre- MARCH 8, 2015 lated gradually reveal an underlying unity that can only be the work of God. Homily Next Week: Early last Sunday morning, as I was preparing for Mass at St. Jo- Father John D. Whitney, S.J. seph, I received a note that Fr. Bill Bichsel, S.J.—Bix—had died in Readings for March 15, 2015 Tacoma, surrounded by his friends and those whose life he had FIRST READING: EXODUS 17:3-7 influenced and blessed for much of his 86 years. He died, still SECOND READING: ROMANS 5:1-2, 5-8 passionately committed to peace and disarmament, still deeply GOSPEL: JOHN 4:5-42 convinced that the power of Christ in each of us could undo the violence of war that impoverishes the vulnerable and enthrones Weekend Mass Schedule disorder and sin. “I believe strongly in my heart in the power of Saturday - 5 pm God and powers of creation and the resurrection. They are much Sunday - 9:00 am, 11:00 am & 5:30 pm stronger than the powers of death,” he had said, and he lived that belief. I had not spent much time with Bix—beyond getting thrown Weekday Mass Schedule out of a George H.W. Bush rally with him at Seattle University Monday - Friday, 7 am, Parish Center when I was a scholastic, and marching with him as Provincial to Reconciliation the gates of the submarine base at Bangor, where I gave him per- Saturday - 3:30-4:15 pm in the Church mission to be arrested—yet, I knew that he had given his heart or by appointment to the poor Christ, alive in all the men and women he knew at the Catholic Worker, and alive in every woman or man, peacenik Parish Center or police officer he had ever encountered. -
In Search of the Understanding of the Old Testament in Africa: the Case of the Lemba
IN SEARCH OF THE UNDERSTANDING OF THE OLD TESTAMENT IN AFRICA: THE CASE OF THE LEMBA by MAGDEL LE ROUX submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject BIBLICAL STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF E H SCHEFFLER NOVEMBER 1999 Contemporary (1964) Ethiopian painting on cloth depicting how the Queen ofSheba journeyed to King Solomon by boat accompanied by her retinue (Photo: Kessler 1982) - 'WE CAME BY BOAT TO AFRICA .. .' CA LEMBA TRADITION) 'Solomon sent his ships to get gold from Ophir ... Some ofthe Jews who went on those boats stayed in Africa. That is the origin ofthe Lemba' (cfpp 155,156) CONTENTS ACKNOWLEDGEMENTS SUMMARY MAPS CHAPTER ONE INTRODUCTION ~ 1.1 HISTORY OF THE PROJECT . 1 1.2 METHODOLOGICAL CONSIDERATIONS ............................ 3 I~ 1.2.1 Qualitative research methods . 3 1.2.l.l The phenomenological perspective . 4 1.2.1.2 Participant observation . 5 1.2.1.3 Jn-depth interviewing . 6 1.2.1.4 The interview guide . 6 1.2.2 Processing and interpretation . 7 1.2.3 Conclusion ~··~ . 8 1.3 THE PURPOSE AND STRUCTURE OF THE THESIS .................... 8 1.3.1 The purpose of the thesis . 8 1.3.2 Limitations and delimitations of this project: the structure of the thesis . 11 CHAPTER TWO VARIOUS RECEPTIONS OF THE OLD TESTAMENT IN AFRICA: SOME OBSERVATIONS 2.1 INTRODUCTION ................................................ 14 2.2 OSTENSIBLE REASONS FOR 'RELIGIOUS SHIFTS' WORLD-WIDE . 17 2.3 'JUDAISING' MOVEMENTS IN AFRICA . 19 2.3.1 Groups upon whom the idea of Jewishness was imposed ................