2 Samuel & 1 Chronicles with Associated Psalms
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The Song of Songs: Translation and Notes
The Song of Songs: Translation and Notes Our translation of the Song of Songs attempts to adhere as closely as pos- sible to the Hebrew text. As such, we follow the lead set by Everett Fox, most prominently, in his approach to translation. In addition, we have attempted to utilize common English words to render common Hebrew words and rare English words to render rare Hebrew words (see notes h and ac, for example). We also follow Fox’s lead in our representation of proper names. Throughout this volume we have used standard English forms for proper names (Gilead, Lebanon, Solomon, etc.). In our translation, however, we have opted for a closer representation of the Hebrew (i.e., Masoretic) forms (Gilʿad, Levanon, Shelomo, etc.). We further believe that the Masoretic paragraphing should be indicated in an English translation, and thus we have done so in our presentation of the text. While we consider (with most scholars) the Aleppo Codex to be the most authoritative witness to the biblical text, in this case we are encumbered by the fact that only Song 1:1–3:11 is preserved in the extant part of the Aleppo Codex. Accordingly, we have elected to follow the paragraphing system of the Leningrad Codex. Setuma breaks are indicated by an extra blank line. The sole petuha break in the book, after 8:10, is indicated by two blank lines. The Aleppo Codex, as preserved, has petuha breaks after 1:4 and 1:8, whereas the Leningrad Codex has setuma breaks in these two places. As for the remain- ing part of the Song of Songs in the “Aleppo tradition,” we note a difference of opinions by the editors responsible for the two major publications of the Aleppo Codex at one place. -
A Crisis in Faith: an Exegesis of Psalm 73
Restoration Quarterly 17.3 (1974) 162-184. Copyright © 1974 by Restoration Quarterly, cited with permission. A Crisis in Faith: An Exegesis of Psalm 73 TERRY L. SMITH Starkville, Mississippi Introduction Psalm 73 is a striking witness to the vitality of the individual life of faith in Israel. It represents the struggles through which the Old Testament faith had to pass. The psalm, a powerful testimony to a battle that is fought within one's soul, reminds one of the book of Job.1 Experiencing serious threat to his assurance of God in a desperate struggle with the Jewish doctrine of retribution, the poet of Psalm 73 raised the question, "How is Yahweh's help to and blessing of those who are loyal to him realized in face of the prosperity of the godless?"2 His consolation is the fact that God holds fast to the righteous one and "remains his God in every situation in life," and even death cannot remove the communion between them.3 He finds a "solution" not in a new or revised interpretation of the old retribution doctrine, but in a "more profound vision of that in which human life is truly grounded, and from which it derives its value."4 But Weiser argues, and rightly so, that what is at stake here is more than a mere theological or intellectual problem; it is a matter of life or death—the question of the survival of faith generally.5 The poem represents an 1. A. Weiser, The Psalms, Old Testament Library (Philadelphia: Westminster Press, 1962), p. -
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. -
Context: Psalm 96 Is a Psalm of Praise, Attributed to David. Nearly All 13
Context: Psalm 96 is a Psalm of praise, attributed to David. Nearly all 13 verses of Psalm 96 are also found in 1 Chronicles 16:8-36, another Psalm of praise written by David. In 1 Chronicles 15 we see David victoriously bringing the Ark of the Covenant into Jerusalem. Then in 1 Chronicles 16 we see David bring it into the tent that he set up for it, and there was a large worship service. Amidst much singing, dancing and praise, David instructs the people to sing a Psalm in verses 8- 36 of chapter 16. Our psalm today, 96, as well as psalms 105 and 106, all contain portions of this psalm in Chronicles. Not only does this confirm Davidic authorship for these psalms, it also shows us the occasion for the use of this particular song: celebration and praise. In Chronicles the people were celebrating the return of the Ark to Jerusalem. David had just defeated the Philistines and was bringing the Ark into Jerusalem for the first time. This was signifying God’s presence returning, and there was a huge party in celebration for all of these events. Understanding its origins, we can see better how this psalm praises God with an emphasis on God’s rule and reign, as well as his presence for Israel. With a look backwards to the Ark arriving in Jerusalem, this Psalm also is looking forward to when the Messiah brings God’s reign over all the earth. God is the true king over all the earth, and he is coming to be here among us. -
Parshat Matot/Masei
Parshat Matot/Masei 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. -
Full Year Bible Reading Calendar
Ready for the incredible privilege and adventure of reading the Bible through cover to cover? We hope so! It takes only about fifteen minutes a day. Enjoy! As you read, ask the Lord to help you see the redemptive story of the Bible. It's the heartbeat of every book from Genesis to Revelation. Day Today's Scripture Reading Day 1 Genesis 1 -3 Day 2 Genesis 4 -6 Day 3 Genesis 7 -9 Day 4 Genesis 10 -12 Day 5 Genesis 13 -15 Day 6 Genesis 16 -18 Day 7 Genesis 19 -21 Day 8 Genesis 22 -24 Day 9 Genesis 25 -27 Day 10 Genesis 28 -30 Day 11 Genesis 31 -33 Day 12 Genesis 34 -36 Day 13 Ge nesis 37 -39 Day 14 Genesis 40 -42 Day 15 Genesis 43 -46 Day 16 Genesis 47 -50 Day 17 Exodus 1 -3 Day 18 Exodus 4 -6 Day 19 Exodus 7 -9 Day 20 Exodus 10 -12 Day 21 Exodus 13 -15 Day 22 Exodus 16 -18 Da y 23 Exodus 19 -21 Day 24 Exodus 22 -24 Day 25 Exodus 25 -27 Day 26 Exodus 28 -30 Day 27 Exodus 31 -33 Day 28 Exodus 34 -36 Day 29 Exodus 37 -40 Day 30 Leviticus 1 -3 Day 31 Leviticus 4 -6 Day 32 Leviticus 7 -9 https://www.biblegateway.com/reading-plans/comprehensive?version=KJV Day 33 Leviticus 10 -12 Day 34 Leviticus 13 -15 Day 35 Leviticus 16 -18 Day 36 Leviticus 19 -21 Day 37 Leviticus 22 -24 Day 38 Leviticus 25 -27 Day 39 Numbers 1 -3 Day 40 Numbers 4 -6 Day 41 Numbers 7 -9 Day 42 Numbe rs 10 -12 Day 43 Numbers 13 -15 Day 44 Numbers 16 -18 Day 45 Numbers 19 -21 Day 46 Numbers 22 -24 Day 47 Numbers 25 -27 Day 48 Numbers 28 -30 Day 49 Numbers 31 -33 Day 50 Numbers 34 -36 Day 51 Deuteronomy 1 -3 Day 52 Deuteronomy 4 -6 Day 53 Deuteronomy 7 -9 Day 54 Deuteronomy 10 -
The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)
THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God. -
David Worships God in Jerusalem
David Worships God In Jerusalem Bible Background • 1 CHRONICLES 15 | Printed Text • 1 CHRONICLES 15:1–3, 14–16, 25–29 Devotional Reading • 1 CHRONICLES 16:7–13, 28–33 Aim for Change By the end of the lesson we will EXAMINE the ceremony surrounding the Ark being brought to Jerusalem, APPRECIATE the diversity of responses that flow from authentic worship, and EMBRACE physical expressions as important aspects of worship. In Focus Allison and Mario Bishop have been for married 40 years. Three months before their anniversary they made dinner reservations at their favorite restaurant. Their four children planned a surprise anniversary celebration. They rented a ballroom, hired a caterer, and picked out flowers and decorations, all to make the celebration special. On the day of the celebration, it was Gary’s responsibility to get his parents to the site of the celebration. So he called the place his parents made reservations in advance and told them why he needed to cancel the RSVP. “Hello. My name is Mario Bishop. My wife and I have reservations for a dinner party of 23.” The manager pretended to check his list and not find their names. “This is ridiculous! We have a large group coming here for our anniversary dinner. What should we tell them? Sorry, go home?” Mrs. Bishop was very upset. But Gary stepped in and suggested a place a mile away that had good food. Gary’s wife, Gwen, told them she would call everyone about the change. When they all arrived, Mr. and Mrs. Bishop were genuinely surprised by all the people who came to celebrate their anniversary with them. -
1 Chronicles 11:1-47
King David and His Mighty Men - 1 Chronicles 11:1-47 Topics: Friendship, Giving, Obedience, Rewards, Trust Open It 1. How do you react when you hear someone brag? 2. What is an example of what it means to really love someone? * 3. For what kind of national leaders do most people wish? Explore It * 4. Why were the leaders of Israel comfortable with David’s becoming king? (11:1-3) 5. Who anointed David king of Israel? (11:3) 6. What steps did David take to establish himself as king? (11:3-9) 7. What city did David rename Jerusalem? (11:4) 8. What were the qualifications and name of the man who became David’s commander-in-chief? (11:6) 9. What nickname did Jerusalem get after David took up residence there? (11:7) * 10. What caused David to become more and more powerful? (11:9) 11. Who were the three mighty men, and what did they do to gain their reputation? (11:11-14) 12. What did the chiefs do for David when he longed for a drink of water from a well in Bethlehem? (11:17-18) * 13. How did David react when his three chiefs risked their lives to get him water from Bethlehem? (11:18-19) 14. Who was the commander of the three mighty men? (11:20-21) 15. For what exploits was Benaiah held in great honor? (11:22-25) Get It 16. In what ways does God reward people who serve Him? * 17. In light of the fact that David’s triumph in Jerusalem came seven and a half years after he had become king and twenty years after he had been anointed by Samuel, what does this story say about the timing of God’s acts in our life? * 18. -
For a Thousand Generations 1 Chronicles 16:15, Ecclesiastes 1:4
For a Thousand Generations 1 Chronicles 16:15, Ecclesiastes 1:4 Steve Hollaway Harbor Church February 17, 2013 The Bible begins with the story of creation, and so does our faith. The Nicene Creed begins with the words “I believe in one God the Father almighty, Maker of heaven and earth.” The conviction that there is a Creator behind all that is affects the way we look at the world and think of ourselves. I am going to talk about climate change this morning as part of a national and ecumenical “preach-in,” but I want to “start at the very beginning, a very good place to start.” I read Genesis 1 as theological poetry. What is the theme of the poem? That God made everything and it was good. The beauty of the earth is not accidental; beauty reflects design. The world—from the stars far away to the smallest creatures near at hand—was created by God’s intention. Human beings are the climax of that creation, both male and female made in God’s image. Humans were made the same day as all the land-dwelling animals; we too are creatures. We are part of nature. Humans are given dominion (1:26) over all the other animals. Dominion means “rule,” so the first creation story in Genesis 1 does in fact give humans rule over animals—but not the planet. Since we are to rule in God’s image, the presupposition is that we will rule the animals as God would, having found them good. But when you come to Genesis 2 you find a second creation story, one which existed in Israel along with the first. -
The Second Book of Samuel
A PATRISTIC COMMENTARY THE SECOND BOOK OF SAMUEL FR. TADROS Y. MALATY 2004 Initial edition Translated by: DR. GEORGE BOTROS Revised by SAMEH SHAFIK Coptic Orthodox Christian Center 491 N. Hewes St. Orange, California 92869-2914 INTRODUCTION As this book in the Hebrew origin, is a complementary to the first book of Samuel, we urge the reader to refer back to the introduction of that book. According to the Jewish tradition, the authors of this book were the prophets Nathan and Gad, beside some of those who were raised in the school of the prophets, founded by the prophet Samuel. In the Septuagint version, it is called “The second Kingdoms book.” WHEN WAS IT WRITTEN? It was written after the division of the kingdom, and before the captivity. It embraces a complete record of the reign of King David (2 Samuel 5: 5); and mentions the kings of ‘Judah,’ as distinct from those of ‘Israel’ (1 Samuel 27: 6). ITS FEATURES 1- Its topic was a survey of King David’s life, following his strife with king Saul, who was killed by the enemies at the end of the previous book; a narration of king David’s ascension to the throne, his wars, and the moving up of the Tabernacle of God to Jerusalem. It also gave a record of David’s fall in certain sins, with all the incessant troubles and grieves they entailed. In other words, this book represents the history of the people during the 40 years of king David’s reign. Its study is considered to be of special importance to everyone intending to comprehend David’s psalms. -
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.