FROM PATRIARCH to PILGRIM: the Development of the Biblical Figure of Abraham and Its Contribution to the Christian Metaphor of Spiritual Pilgrimage
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Jephthah and the Grace of God (The Rp Esident's Desk) Stephen Bauer Southern Adventist University
Perspective Digest Volume 16 Article 6 Issue 2 Spring 2011 Jephthah and the Grace of God (The rP esident's Desk) Stephen Bauer Southern Adventist University Follow this and additional works at: http://digitalcommons.andrews.edu/pd Part of the Biblical Studies Commons, and the Practical Theology Commons Recommended Citation Bauer, Stephen (2011) "Jephthah and the Grace of God (The rP esident's Desk)," Perspective Digest: Vol. 16 : Iss. 2 , Article 6. Available at: http://digitalcommons.andrews.edu/pd/vol16/iss2/6 This Article is brought to you for free and open access by the Adventist Theological Society at Digital Commons @ Andrews University. It has been accepted for inclusion in Perspective Digest by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Bauer: Jephthah and the Grace of God (The President's Desk) Jephthah and the Grace of God By Stephen Bauer The appearance of Jephthah in Hebrews 11 presents an interesting conundrum for the Bible student. Why did the author of Hebrews (whom I accept as Paul) highlight a man as a heroic example of faith to be emulated when he seems to have offered his daughter as a human sacrifice? In short, what did the author see in Jephthah’s story that merited his inclusion in the all-star list of faith heroes found in Hebrews 11? For those less familiar with Jephthah, his story is found in Judges 10–11. In short, Israel had been unfaithful yet again and, thus, had fallen under the abusive dominion of the Philistines and Ammonites for 18 arduous years (10:6-9). -
Parshat Naso
Parshat Naso A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. -
The Book of Judges – “Downward Spiral”
The pattern devolves until there is absolute darkness and despair THE BOOK OF JUDGES – “DOWNWARD SPIRAL” Judges 8 What is the basic message of Judges? 24 And Gideon said to them, “Let me make a request of you: every one of 27 • the repeated failures of Israel to love God you give me the earrings from his spoil.” … And Gideon made an and the inadequacy of all the judges to truly rescue Israel ephod of it and put it in his city, in Ophrah. And all Israel whored after it there, and it became a snare to Gideon and to his family. The Book of Judges is a series of redemption cycles: 30 Now Gideon had seventy sons, his own offspring, for he had many (1) the people rebel against God wives. 31 And his concubine who was in Shechem also bore him a son, (2) God allows the people to suffer from their sins and he called his name Abimelech. 32 And Gideon the son of Joash died in (3) the people cry out to God for deliverance a good old age and was buried in the tomb of Joash his father, at Ophrah (4) God sends a judge – a deliverer of the Abiezrites. (5) there is a period of rest and peace Judges 13:1-2 1 And the people of Israel again did what was evil in the sight of the You see this pattern in the first judge – Othniel | Judges 3:7-12 LORD, so the LORD gave them into the hand of the Philistines for forty 2 Stage 1 – Israel rebels against God years. -
Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200
Edwin M. Yamauchi, “Magic in the Biblical World,” Tyndale Bulletin 34 (1983): 169-200. Magic in the Biblical World Edwin M. Yamauchi The Institute for Biblical Research lecture, 1981 [p.169] I INTRODUCTION There can be no doubt that both the Old Testament and the New Testament were born in environments permeated with magical beliefs and practices.1 It should come as no surprise to find Moses contesting with magicians in Egypt, later identified as Jannes and Jambres (2 Tim. 3:6-8),2 as magic was a dominant factor in Egyptian [p.170] culture.3 For Egyptians to attain to an afterlife they had to provi6e themselves with magical incantations such, as the Pyramid Texts in the Old Kingdom, the Coffin Texts in the Middle Kingdom. and the Book of the dead in the New Kingdom.4 Magic was also a potent force in 5 other contemporary cultures, such as that of the Hittites. 1 Magic is distinct from but closely related to ‘divination’, the foretelling of the future by various signs. See my essay, ‘Divination in the Biblical World’, presented to the American Scientific Affiliation, August. 102. My own interest in the subject of magic has grown out of the research for my dissertation, published as Mandaic Incantation Texts [hereafter MIT] (New Haven: American Oriental Society, 1967). As I included an extensive bibliography on magic in this volume (pp. 372-395), 1 will for the most part refrain from repeating titles listed there. I am indebted to a fellowship from the Institute for Advanced Christian Studies for aid in continued research on ancient magic and divination. -
The Birth of John the Baptist and the Gospel to the Gentiles
Andrm University Semiwry Studies, Autumn 1993, Vd. 31, No. 3,195-197 Copyright Q 1993 by Andrews University Press. THE BIRTH OF JOHN THE BAPTIST AND THE GOSPEL TO THE GENTILES JAMESE. MILLER Madison, WI 53713 It is commonly accepted that the birth narratives in Luke supply an "Old Testament" prologue to the life and sayings of Jesus.' Zechariah, Elizabeth, Simeon, and Anna act as prophets of the coming Messiah and of the transformations he would make in salvation history. John appears in the role of a priest who would anoint the new Messiah and king? ~lthou~hthe narrative of John's miraculous birth has been recognized as a forerunner of the miracle story of Jesus' birth,) another function of the story bears investigation. John's birth narrative sets the stage for Luke's larger narrative goal, realized in Acts: the emergence of the gospel from the Jewish community to the Gentile world. In Luke's narrative, baptism becomes the new sign of the Christian church once the Jewish hegemony of blood lines is broken. The contribution of the story of John's birth to this larger narrative is the subject of this note. In Acts 10 and 11 the issue is whether the uncircumcised may receive baptism and become part of the Christian community without first becoming proper Jews. The answer is presented in 10:45-48 by a heavenly sign; the uncircumcised may indeed be baptized and received into the community. The decision is confirmed by the church authorities in Jerusalem in 11:17-18. Key terms in these chapters are the words Gentiles, circumcision and 'Raymond E. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Most Common Jewish First Names in Israel Edwin D
Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names. -
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. -
Holocaust & Catastrophe
Volume VI, Issue 6 Lag ba-Omer April 28, 2013 18 Iyyar 5773 Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body Responses to Technology Issue, p. 3-5 The Presence of Narrative and the Poland Trip Holocaust & Gavriel Brown, p. 6 The Wartime Activites of R. Catastrophe Barukh Rabinowicz Akiva Weisinger, p. 7 A Late Twentieth-Century Pogrom, Made in the USA: What We Talk About When We Talk About the Crown Heights Riot Chesky Kopel, p. 10 An Interview with Simon Goldberg, p. 15 Eliezer Berkovits’ Post- Holocaust Theology Yoni Zisook, p. 16 “Nose be-Ol Im Havero”: A Burden Worth Carrying Mordechai Shichtman, p. 19 Creative Arts Section p. 21-23 www.kolhamevaser.com EDITORS-IN-CHIEF 1 & CATASTROPHE HOLOCAUST Gabrielle Hiller Kol Hamevaser Holocaust & Catastrophe The Jewish Thought Magazine of Editors’ Thoughts: “A Time to Mourn and a Time to Dance” Chesky Kopel By: Gabrielle Hiller the Yeshiva University Student Body On April 7, 1959, the Knesset of the wished us to envision. The twenty-seventh celebrate on Lag ba-Omer, when the deaths grapple with the depths of our history, but ASSOCIATE EDITORS How Long Will You Limp Between Opinions?: On the Difference Between the State of Israel passed a law establishing of Nissan approximates the anniversary ceased. On Yom ha-Zikaron, we remember also fathom the heights to which we have Adam Friedmann Academy and the Yeshivah 3 the twenty-seventh of Nissan as the day on of the Warsaw Ghetto Uprising,4 an event the soldiers who gave their lives to protect risen. -
University of Groningen Moses and His Parents Ruiten, J.T.A.G.M
University of Groningen Moses and His Parents Ruiten, J.T.A.G.M. van Published in: EPRINTS-BOOK-TITLE IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2006 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Ruiten, J. T. A. G. M. V. (2006). Moses and His Parents: The Intertextual Relationship between Exodus 1. In EPRINTS-BOOK-TITLE s.n.. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 26-09-2021 Moses and His Parents: The Intertextual Relationship between Exodus 1:22-2:10 and Jubilees 47:1-9 J. T. A. G. M. van Ruiten 1. Introduction The book of Jubilees consists of a rewriting of the biblical narrative of the book of Genesis: the primeval history and the history of the patriarchs, with a special emphasis on Jacob. -
Old Testament Order of Prophets
Old Testament Order Of Prophets Dislikable Simone still warbling: numbing and hilar Sansone depopulating quite week but immerse her alwaysthrust deliberatively. dippiest and sugar-caneHiro weep landward when discovers if ingrained some Saunder Neanderthaloid unravelling very or oftener finalizing. and Is sillily? Martino And trapped inside, is the center of prophets and the terms of angels actually did not store any time in making them The prophets also commanded the neighboring nations to live in peace with Israel and Judah. The people are very easygoing and weak in the practice of their faith. They have said it places around easter time to threaten judgment oracles tend to take us we live in chronological positions in a great fish. The prophet describes a series of calamities which will precede it; these include the locust plague. Theologically it portrays a cell in intimate relationship with the natural caution that. The band Testament books of the prophets do not appear white the Bible in chronological order instead and are featured in issue of size Prophets such as Isaiah. Brief sight Of Roman History from Her Dawn if the First Punic War. He embodies the word of God. Twelve minor prophets of coming of elijah the volume on those big messages had formerly promised hope and enter and god leads those that, search the testament prophets? Habakkuk: Habakkuk covered a lot of ground in such a short book. You can get answers to your questions about the Faith by listening to our Podcasts like Catholic Answers Live or The Counsel of Trent. Forschungen zum Alten Testament. -
JONAH: the Prophet Who Could Not Change
JONAH: The Prophet Who Could Not Change YK 2017-5778 One night a ship’s captain was on the open sea when he spotted a light straight ahead in the distance. He flashed his signal light telling the other ship to veer 10 degrees to the West so they could safely avoid a collision. There was a return signal telling the captain to veer 10 degrees to the East. The captain signaled “I am a captain and demand you change your course. Who are you?” The response was, “I am a seaman and I am telling you to change your course.” The captain then responded, “I command this large freighter with an important cargo.” The seaman answered, “I am a seaman who monitors this lighthouse.” 1 The questions that might be elicited, Are you the Captain who feels he should not change? Are you the lighthouse attendant who cannot change? Or are you one who can easily change? One of the questions that must be asked on this holiest of days is, “Do we truly have the ability to change?” Are we like the lighthouse or are we the captains of our own ships? Having come to this day searching for our better selves and hopefully having passed through a period of internal wrestling with ourselves, the goal should be that we enter this new year not only with hope but also with a plan for improvement. To begin the year without some ideas and aspirations for improvement is to ignore every one of the multiple lists of transgressions, denying any faults.