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The Significance of "Knees"
THE SIGNIFICANCE OF "KNEES" We are told in the scriptures that Rachael was jealous of her sister Leah because Rachael was barren and Leah was able to bear children. Rachael went to Jacob and said: "Behold my maid Bilhah, go in and lie with her; and she shall bear upon my knees that I may also have children by her." Gen. 30:3 Jacob did have a child with Bilhah, and Rachael adopted Dan as soon as he was born, and he became her son. This act by Rachael concerning her knees was an act of adoption. The ages of Manasseh and Ephraim cannot be exactly determined, but we know that they were born when Joseph was between the age of 30 and 37 (Gen. 41:46-52). We are not told whether they are twins, or, if they are not twins, how many years are between their births. To find out how old they were when Jacob came into Egypt we must take Joseph's age when Jacob arrived, which is 39 and subtract the age of Joseph when they were born (30-37). For our purposes we will take the greater age to make his sons as young as they might have been (39-37=2). Therefore, the youngest that Joseph's sons could have been was 2 years of age when Jacob arrived in Egypt. The oldest possibility would have been 9 years of age. Joseph's two sons were blessed by their grandfather, Jacob (Israel), but it appears that Jacob did not bless Manasseh and Ephraim until he was near death. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
Numbers 36 Commentary
Numbers 36 Commentary PREVIOUSNumbers: Journey to God's Rest-Land by Irving Jensen- used by permission NEXT Source: Ryrie Study Bible THE BOOK OF NUMBERS "Wilderness Wandering" WALKING WANDERING WAITING Numbers 1-12 Numbers 13-25 Numbers 26-36 Counting & Cleansing & Carping & 12 Spies & Aaron & Serpent of Second Last Days of Sections, Camping Congregation Complaining Death in Levites in Brass & Census 7 Moses as Sanctuaries & Nu 1-4 Nu 5-8 Nu 9-12 Desert Wilderness Story of Laws of Leader Settlements Nu 13-16 Nu 17-18 Balaam Israel Nu 31-33 Nu 34-36 Nu 21-25 Nu 26-30 Law Rebellion New Laws & Order & Disorder for the New Order Old Tragic New Generation Transition Generation Preparation for the Journey: Participation in the Journey: Prize at end of the Journey: Moving Out Moving On Moving In At Sinai To Moab At Moab Mt Sinai Mt Hor Mt Nebo En Route to Kadesh En Route to Nowhere En Route to Canaan (Mt Sinai) (Wilderness) (Plains of Moab) A Few Weeks to 38 years, A Few 2 Months 3 months, 10 days Months Christ in Numbers = Our "Lifted-up One" (Nu 21:9, cp Jn 3:14-15) Author: Moses Numbers 36:1 And the heads of the fathers' households of the family of the sons of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near and spoke before Moses and before the leaders, the heads of the fathers' households of the sons of Israel, BGT Numbers 36:1 κα προσλθον ο ρχοντες φυλς υν Γαλααδ υο Μαχιρ υο Μανασση κ τς φυλς υν Ιωσηφ κα λλησαν ναντι Μωυσ κα ναντι Ελεαζαρ το ερως κα ναντι τν ρχντων οκων πατριν υν Ισραηλ NET Numbers 36:1 Then the heads of the family groups of the Gileadites, the descendant of Machir, the descendant of Manasseh, who were from the Josephite families, approached and spoke before Moses and the leaders who were the heads of the Israelite families. -
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. -
Isaiah Is Called "The Book of Salvation."
The Book of Isaiah Introduction: Isaiah is called "The Book of Salvation." The name Isaiah means "Yahweh is salvation" or “Yahweh is the source of salvation.” Isaiah, who is called the Prince of Prophets, shines above all the other writers and prophets of Scripture. His mastery of the language, his rich and vast vocabulary, and his poetic skill have earned him the title, "Shakespeare of the Bible." He was educated, distinguished, and privileged, yet remained a deeply spiritual man. He was committed to obedience over the long haul of his 55-60 year ministry as a prophet of God. He was a true patriot who loved his country and his people. Strong tradition suggests that he died a martyr’s death under the reign of King Manasseh by being placed within the hollow of a tree trunk and sawed in two. He was a contemporary of Amos, Hosea and Micah. As might be expected, salvation is the overarching theme in the book of Isaiah. Other themes include judgment, holiness, punishment, captivity, the fall of the nation, comfort, hope and salvation through the coming Messiah. The first 39 books of Isaiah contain very strong messages of judgment against Judah and a call to repentance and holiness. The people exhibited an outward form of godliness, but their hearts had become corrupted. God warned them through Isaiah, to come clean and purify themselves, but they ignored his message. Isaiah predicted the demise and captivity of Judah, yet comforted them with this hope: God has promised to provide a Redeemer. The last 27 chapters contain God's message of forgiveness, consolation and hope, as God speaks through Isaiah, revealing his plan of blessing and salvation through the coming Messiah. -
הוצאת קֹורֵ ן ירושלים בע״מ Koren Publishers Jerusalem Ltd
הוצאת קֹורֵ ן ירושלים בע״מ KOREN PUBLISHERS JERUSALEM LTD ירושלים, ישראל4044, ת״ד 33רחוב פייר קניג , 91040 :טל 02 633 0533 :פקס0534 633 02 Israel: POB 4044, Jerusalem 91040 Tel: +972 2 633 0533 Fax: +972 2 633 0534 [email protected] USA: POB 8531, New Milford, CT 06776-8531 Tel: 203 830 8508 Fax: 203 830 8512 [email protected] Dear Synagogue Member: This has been a trying time for the Jewish people. As we’ve watched our communities struggle with the challenges of the last few months, it is inspiring to hear how much rabbis and congregations have filled their time with Torah study and programming for the whole family. As many congregations are returning to public minyanim, we wanted to do our part to contribute to this effort. Together with our partners at the Orthodox Union’s Department of Synagogue & Community Services, we’re pleased to bring you this packet of the weekly Parsha and Haftara readings, from the Steinsaltz Humash. We hope you will appreciate the pioneering translation, commentary, and visual aids from Rabbi Adin Even-Israel Steinsaltz. If you’d like to purchase your own copy of this Humash, we’re happy to offer you a 20% discount using the code “humash” from our website, www.korenpub.com. If you have any questions about this or any of our products, please email us at [email protected]. Thank you to the Orthodox Union’s Department of Synagogue & Community Services for spearheading this initiative. please note: this packet contains the name of g-d, please make sure to treat it with the appropriate level of resepect. -
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. -
The Holy Land but Did Not Enter It and Where a Church and a Monastery Were Built to Honor Him
Content Jordan’s Religious Legacy 1 Baptism Site/Bethany Beyond the Jordan 3 Hill of Elijah 4 Pisgah / Mount Nebo 5 Medeba / Madaba 6 Machaerus / Mukawir 7 Anjara 7 Prophet Elijah’s Shrine 8 Mephaath / Umm Ar-Rasas 9 Gadara / Umm Qays 10 Gerasa / Jerash 11 Rabbath-Ammon/ Amman 12 Petra 13 Arnon Valley / Wadi Mujib 14 Pella / Tabaqat Fahl 15 Umm Al-Jimal 16 Lot’s Cave 17 Heshbon/ Hisban 18 Rehab 19 Dibon / Dhiban 19 The Early Church in Aqaba 20 Map of Biblical Jordan 21 Jordan’s Religious Legacy The land of modern day Jordan has been the site of signifcant events in the history of Christianity spanning across centuries throughout the New and Old Testaments. It is because of this religious signifcance that sites all around Jordan have been designated as pilgrimage sites and have been visited by Pope John Paul VI, Pope John Paul II, Pope Benedict XVI and Pope Francis within the past half century. As a land dedicated to religious coexistence, the country of Jordan maintains these religious sites for the use of pilgrims from all around the world. 1 Jordan’s Religious Legacy Today I am in Jordan, a land familiar to me from the Holy Scriptures – a land sanctifed by the presence of Jesus Himself, by the presence of Moses, Elijah and John the Baptist; and of saints and martyrs of the early Church. Yours is a land noted for its hospitality and openness to all. Pope John Paul II during his Jubilee Pilgrimage in 2000 Pope John Paul VI Pope John Paul II at Mount Nebo Pope Benedict XVI at the Baptism site Pope Francis 2 Baptism Site/ Bethany Beyond the Jordan The Bible narrates that people used to travel from Jerusalem and Yahuda and from the countries bordering Jordan to be baptized by John the Baptist. -
Jephthah the Vow Man and the Rest Series #4 02-18-2018 Hebrews 11:32 “And What More Shall I Say? I Do Not Have Time to Tell A
Jephthah The Vow Man And The Rest Series #4 02-18-2018 Hebrews 11:32 “And what more shall I say? I do not have time to tell about Gideon, Barak, Samson and Jephthah…” (NIV) *Jephthah is commended as a man of faith! Judges 10:6-8 6Again the Israelites did evil in the eyes of the Lord. They served the Baals and the Ashtoreths, and the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the Ammonites and the gods of the Philistines. And because the Israelites forsook the Lord and no longer served him, 7he became angry with them. He sold them into the hands of the Philistines and the Ammonites, 8who that year shattered and crushed them. For eighteen years they oppressed all the Israelites on the east side of the Jordan in Gilead, the land of the Amorites. (NIV) *The Israelites had rebelled against God and were again subject to oppression. *They were in need of a godly leader. Judges 11:1-7 1Jephthah the Gileadite was a mighty warrior. His father was Gilead; his mother was a prostitute. 2Gilead’s wife also bore him sons, and when they were grown up, they drove Jephthah away. “You are not going to get any inheritance in our family,” they said, “because you are the son of another woman.” 3So Jephthah fled from his brothers and settled in the land of Tob, where a gang of scoundrels gathered around him and followed him. 4Some time later, when the Ammonites were fighting against Israel, 5the elders of Gilead went to get Jephthah from the land of Tob. -
DEVARIM - DEUTERONOMY - Word
DEVARIM - DEUTERONOMY - Word - Dan Stolebarger - Holy Ground Explorations Chapters 1-3:22 INTRODUCTION PARASHAT DEVARIM • Generally speaking, this book represents Moses’ “farewell address” to Israel, where he reviews the history and the laws given to the people and repeatedly warns that obedience will bring blessing while disobedience will bring disaster. The series of personal discourses in this book all have the tone of rebuke and admonition, and indeed some sages say it resembles a sort of “deathbed blessing” not unlike Jacob’s blessing given to his sons. The book opens 37 days before Moses was to die, namely, during the fortieth year since the Exodus from Egypt, on the first day of the eleventh month (i.e., Shevat). The Israelites were in the land of Moab, just east of the Jordan, shortly before they would enter the Promised Land. 1 These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the plain opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab. To “all Israel” though since there were over 600,000 men over the age of twenty, not including the number of their families, this term most likely meant to the representatives of the nation (i.e., the elders). The places mentioned all emphasized defeat and where the Israelites angered Hashem. Yet there is no description of the incident but merely hints at those failures. In the words of the Sifri ; "In the wilderness”—the time they complained: “If only we would have died in the desert” “In the Aravah (Plain)”—their worship of Baal Peor in the Plains of Moab (Numbers 25). -
The Internal Consistency and Historical Reliability of the Biblical Genealogies
Vetus Testamentum XL, 2 (1990) THE INTERNAL CONSISTENCY AND HISTORICAL RELIABILITY OF THE BIBLICAL GENEALOGIES by GARY A. RENDSBURG Ithaca, New York The general trend among scholars in recent years has been to treat the genealogies recorded in the Bible with an increased skep- ticism. Whereas past generations of scholars may have been ready to affirm the trustworthiness of at least some of the Israelite lineages, current research in this area has led to the opposite con- clusion. Provided with parallels both from ancient Near Eastern documents and from the sociological and anthropological study of tribal societies of the present, most scholars today contend that the biblical genealogies do not constitute a reliable source for the reconstruction of history.' The current approach is that the genealogies may retain some value for the reconstruction of political ties on a national or tribal level,2 but that in no way should they be taken at face value. This is especially true for those genealogies which purport to be from early Israelite times, such as the lineages of Moses or David. In the present article I will offer some evidence which, depending on how it is judged, may stem the tide described above. The approach to be taken will differ from recent work on the subject, in that it will adduce no external evidence from either ancient or modern times. Instead, I will concentrate on the genealogies them- selves, in particular those lineages of characters who appear in Exodus through Joshua. I anticipate one of the results of my analysis with the following statement: the genealogies themselves 1 See especially R.