A Thousand to One, and He Won Judges 15:9-20 Slide 1 Last Week
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SS Volume 2.Book
Selected Scriptures from the Holy Bible Readings for the Young Volume II: Books of Old Testament History Compiled by Genelle H. Porter Searcy, Arkansas Copyright © 2006 by Genelle H. Porter All rights reserved. ISBN: 0-9755777-5-1 All scriptures are from the ACV: A Conservative Version Published by Still Voices Publishing Searcy, Arkansas www.stillvoicespublishing.com 3 Table of Contents Joshua . 13 Jehovah Encourages Joshua. 13 The Spies at Jericho . 14 Israel Crosses the River Jordan. 15 Israel Arrives in the Promised Land . 18 The Men Are Circumcised . 18 The Battle of Jericho . 19 Achan’s Sin and Israel’s Defeat . 21 Ai Is Finally Destroyed . 23 The Inhabitants of Gibeon Deceive Israel . 25 The Moon and Sun Stand Still . 27 Many Kings and Their Cities Defeated. 28 Instructions for Dividing the Land. 30 Special Requests for Land . 30 The Land Is Shared . 32 Cities of Refuge . 33 Cities for the Levites. 33 The Men of Reuben, Gad, and Manasseh Go Home. 34 Misunderstanding About an Altar . 34 Joshua Warns Israel To Be Faithful. 36 Jehovah Warns Israel To Be Faithful . 38 The People Make a Covenant to Serve Jehovah. 38 The Death of Joshua . 39 Judges . 41 Judah Fights Against the Canaanites . 41 Israel Fails to Drive Out All the Nations . 42 Jehovah Rebukes the People . 42 Israel Serves Other Gods. 43 Jehovah Raises Up Judges . 43 Judges Othniel, Ehud, and Shamgar . 44 Deborah Is Judge. 45 The Death of Sisera . 46 The Song of Deborah and Barak . 47 The Midianites Oppress Israel . 49 Jehovah Calls Gideon . 49 Gideon Destroys the Altar of Baal . -
The Wife of Manoah, the Mother of Samson
546 THE WIFE OF MANOAH, THE MOTHER OF SAMSON Magdel le Roux University of South Africa P O Box 392, UNISA 0003 E-mail: [email protected] (Received 21/04/2016; accepted 06/07/2016) ABSTRACT The last account of the judges is that of Samson (Judges 13–16). This account has all the elements of a blockbuster. All the indications are that Samson would be an extraordinary person. And yet, even though Samson may be regarded as some sort of hero, the story suggests that Samson was also the weakest or most ineffective of the judges. Tension is created through the juxtaposition of “ideal” and “non-ideal” bodies. An alternative ideology, as a hidden polemic, is concealed in the account. As in the case of Achsah (Judges 1:11–15) and Deborah (Judges 4–5), the nameless wife of Manoah (the mother of Samson) serves as an illustration of “countercultural rhetoric” as a hidden polemic. INTRODUCTION In the dominant cultural ideology of the Israelite tribes, ideal, whole bodies were those of male Israelite soldiers without any defects. This is the image that comes to mind when one first reads about the strong man, Samson, although in time one becomes more aware of his weaknesses than his strengths. These accounts (Judges 14–16) are full of violence and of Samson’s personal revenge, but they also describe his weakness for women. In the case of Samson, an ideal male body develops into an “unwhole body” in that an aesthetic element is added to the story: God favours Samson despite his disobedience (Chs 14–16). -
Samson Gods Strong Man English
Bible for Children presents SAMSON, GOD’S STRONG MAN Written by: Edward Hughes Illustrated by: Janie Forest; Alastair Paterson Adapted by: Lyn Doerksen Produced by: Bible for Children www.M1914.org ©2021 Bible for Children, Inc. License: You have the right to copy or print this story, as long as you do not sell it. Long ago, in the land of Israel, lived a man named Manoah. He and his wife had no children. One day the Angel of the LORD appeared to Mrs. Manoah. "You will have a very special baby," He said. She told her husband the wonderful news. Manoah prayed, "Oh my Lord . come to us again. Teach us what we shall do for the child." The Angel told Manoah the child must never have his hair cut, must never drink alcohol, and must never eat certain foods. God had chosen this child to be a judge. He would lead Israel. God's people certainly needed help. They left God out of their lives, and then were bullied by their enemies, the Philistines. But when they prayed, God heard. He sent this baby who would become the world's strongest man. "So the woman bore a son and called his name Samson: and the child grew, and the LORD blessed him. And the spirit of the LORD began to move upon him." Samson became very strong. One day he fought a young lion with his bare hands - and killed it! Later, Samson tasted honey from a swarm of bees which had nested in the lion's dead body. -
I. Genealogies from Adam to David (1 : 1-9 :44)
LESSON TWO 4-6 I. GENEALOGIES FROM ADAM TO DAVID (1 : 1-9:44) 3. THE DESCENDANTS OF THE TRIBE OF JUDAH (2:l-55,4:23) INTRODUCTION The sons of Judah were mothered by Canaanite women, however, Perez was destined to be very important in God’s plans. Several familiar names appear in chapters 4-6. The families of the Levites were to have their inheritance in the land of PaIestine . TEXT Chapter 2-1. These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2. Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher. 3. The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Shua’s daughter the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of Jehovah; and he slew him. 4, And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five. 5. The sons of Perez: Hezron, and Hamul. 6. And the sons of Zerah: Zimri, and Ehan, and Heman, and Calcol, and Dara; five of them in all. 7. And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. 8. And the sons of Ethan: Azariah. 9. The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai. 10. And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah: 11. and Nahshon begat Salma, and Salma begat Boaz. 12. and Boaz begat Obed, and Obed begat Jesse; 13. -
164 460 Malahkee Jeanba, Rastafari
460 Malahkee Jeanba, Rastafari Nazarite Worrior Samson: A Rasta Story (Xlibris: Bloomington, 2012), 4. 461 Ibid., 6. 462 Ibid., 8. 463 Eric Hobsbawm, Bandits (New York: Pantheon Books, 1981). 464 Anand Prahlad interrogates a similar concept in Reggae Wisdom: Proverbs in Jamaican Music (Jackson: University Press of Mississippi, 2001), 73. 465 Niditch, “My Brother Esau Is a Hairy Man,” 70. 466 I recognize the historic shifts in the Nazirite vow as it is described in the Hebrew Bible. Yet, this dissertation does not contend with these changes because Rasta readers do not distinguish between the vows of Samson, Samuel, Absolom, and the vow of Numbers 6. 467 Scholar Marc Zvi Brettler discounts that the Nazirite vow serves as a unifying theme for the Samson cycle. This chapter proves the centrality of the vow in Rastafari readings of Samson. Marc Zvi Brettler, The Book of Judges (London: Routledge, 2002), 40-60. 468 Richard Runyararo Mahomva, March 25, 2013, “Rastalk: Seperation of the Dread Man from the Rasta Man,” Voice of the Ras, http://voiceoftheras.blogspot.com/2013/03/separation-of-dread-man-from-rasta- man.html. 469 White Dread, January 25, 2006 (6:36 p.m.), Jah-rastafari.com, http://www.jah- rastafari.com/forum/message- view.asp?message_group=1268&word_search=samson&SearchType=Phrase&SearchWh at=Messages&search_user=white%20dread. 470 Jeanba, Rastafari Nazarite Worrior Samson, 52. 471 Scholars debate whether or not Samson imbibes wine or fermented liquor. Because Judges does not specify, this chapter will not make a claim either way. For more on this debate, see Gregory Mobley’s The Empty Men: The Heroic Tradition of Ancient Israel (New York: Doubleday, 2005), 180. -
Romanticizing Samson's Mother
Romanticizing Samson’s Mother Romanticizing Samson’s Mother David J. Zucker, Aurora, Colorado, USA Abstract Samson’s mother is nameless in the Hebrew Bible. Little is said about her as a person. Roughly two millennia ago, in three sources of Rewritten Bibles her character is fleshed out, she becomes much more of a real figure. This article addresses specific verses pertaining to her in Judges 13 showing how they were recast in three pieces of literature from the Late Second Temple period and beyond. The three works are Josephus’ Judean Antiquities; Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); and the homiletic discourse, Pseudo-Philo’s “On Samson.” Key Words: Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); Josephus’ Judean Antiquities; Judges 13; Ms. Manoah/Eluma; Pseudo-Philo’s “On Samson.” Although anonymized in the biblical book of Judges, Samson’s mother increasingly is a person of interest in a number of writings created in the Late Second Temple period and after, i.e. the centuries around the time of the turning of the millennium two thousand years ago, about 200 BCE-200 CE and beyond. She becomes romanticized and idealized; she becomes more prominent and empowered in these works. Referring to specific verses which address her in Judges 13, this article shows how in three later texts a new picture of this woman emerges. The three sources under consideration are: Flavius Josephus’ Judean Antiquities (also known as the Antiquities of the Jews); a Pseudepigraphic work titled Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]) and a third source, the homiletic Pseudepigraphic work, Pseudo-Philo “On Samson.” All three of these texts come under the rubric, Rewritten Bible or Rewritten Scripture. -
Bible Studies a Magazine for the Exploration of the Word of God [Acts 17: 11]
Bible Studies A magazine for the exploration of the Word of God [Acts 17: 11] THE BOOKS OF JUDGES AND RUTH VOLUME 56 Published by HAYES PRESS 8, ESSEX ROAD, LEICESTER LE4 7EE. ENGLAND CONTENTS GROUP STUDY: THE BOOKS OF JUDGES AND RUTH Page Judges 1: 1-2: 5; 18: 30 Introduction and ordering of the books 20: 28; Ruth 1: 1 3 Judges 2: 6-3: 31 Rule of the Judges: Othniel, Ehud and Shamgar 18 Judges 4: 1-5: 31 Deborah and Barak Judges 6: 1-8: 35 Gideon 34 Judges 9: 1-10: 5 Abimelech, Tola and Jair 46 Judges 10: 6-12: 15 Jephthah to Abdon 63 Judges 13: 1-15: 20 Samson—on the brink 74 Judges 16: 1-31 Samson—over the edge 86 Judges 17: 1-18: 31 Micah and the Danites 98 Judges 19-21 Israel and the Benjamites 111 Ruth 1: 1-2: 23 Departure and return 122 Ruth 3-4 Redemption 134 147 Editorials Doing things properly 145 Dwell in the Land 133 First and Last 1 God is Faithful 17 How not to do it 61 If I tell of Gideon 45 Lead thy captivity captive 33 Leaders to follow 73 Samsom: failure and success 85 Strength in separation 97 There was no king 121 To serve a living and true God 109 Comments 14, 30, 43, 58, 70, 83, 95, 106, 119, 129, 141, 156 Questions and Answers 32, 60, 72, 108, 120, 132 Other Contributions Government and kingship in Israel 144, 157 Israel's besetting sin 110 The close of the book 146 Editorial movements 62 Erratum 96 Bible Studies A magazine for the exploration of the Word of God [Acts 17: 11] EDITORIAL 8801 FIRST AND LAST It is readily apparent that the book of the Judges changes its style at chapter 17. -
The Death of Samson,” OTE 33/1 (2020): 162-174
162 Bar, “The Death of Samson,” OTE 33/1 (2020): 162-174 The Death of Samson SHAUL BAR (UNIVERSITY OF MEMPHIS, USA) ABSTRACT This article examines the story of Samson’s death. From the time that he was captured by the Philistines until his death, the Bible describes at length the events that led to his downfall. This includes three major parts. The first Philistine event was jubilation at the temple of their god Dagon, which consists of two short rhymes which appear in poetic form. This was followed by Samson’s plea for God’s help and the destruction of the Philistine’s temple. The last part mentions Samson’s burial. Examination of the Philistine’s rhymes reveals that they ascribe Samson’s downfall to their god, which adds a religious dimension to the story. Samson was the only person whose death wish was granted. His death wish is similar to other death wishes from the ancient world. The mention of his burial and its location links the end of the story to its beginning, which is the story of his birth.* KEYWORDS: Samson, Philistines, seranim, Dagon, Fable, En-hakkore A INTRODUCTION Samson was a unique judge, unlike any other mentioned in the Book of Judges. Thus, not surprisingly, even his death was described in exceptional detail. The last part of Samson’s life is narrated in chapter 16:23–31. This section can be divided into three parts: 1) Verses 23–27 that describe the Philistine’s jubilation at Samson’s fall; 2) Verses 28–30 Samson’s revenge and his death; 3) Verse 31 the burial of Samson with a ‘formula ending’. -
Who Cut Samson's Hair?
WHO CUT SAMSON’S HAIR? THE INTERPRETATION OF JUDGES 16:19A RECONSIDERED Cornelis Houtman1 1. Introduction Who cut Samson’s hair? Delilah or some man? Judges 16, the final chapter of the Samson cycle which narrates how Samson could be overpowered by the Philistines through Delilah, allows both interpretations. This does not mean, however, that both are equally plausible. As we shall see, the second interpretation is more fitting in the supposed circumstances. The relevant text for answering the question raised is found in Judg 16:19. In the Hebrew Bible it runs as follows: ותישׁנהו על־ברכיה ותקרא לאישׁ ותגלח את־שׁבע מחלפות ראשׁו By ‘literal’ translating, it can be rendered in the following way: And she (Delilah) made him (Samson) sleep upon her knees; and she called for2 the man and she cut3 the seven locks of his head.4 Or: and she had him cut the seven locks of his head.5 1 I am indebted to Rev. Jaap Faber, Kampen, the Netherlands, for correcting the English of this article at a number of points. ,means (cf. Judg 4:6, 16:18,25 and see, e.g., Exod 1:18, 7:11, 8:4 ל + קרא In this context 2 21), ‘to summon’, ‘to bring out’ (possibly by her personal handmaid [cf. Exod 2:5, Dan 13:15,17–19,36 (Vulgate)]). 3 For such a translation and translations which allow this interpretation, see, e.g., the African Die Bybel in Afrikaans (1936), the German Einheitsübersetzung der Heiligen Schrift (1980), the French La Sainte Bible (Nouvelle version Segond révisée [1989]), the Dutch De Nieuwe Bijbelvertaling (2004) and Naardense Bijbel (2004), the German Bibel in gerechter Sprache (2006). -
Judges 202 1 Edition Dr
Notes on Judges 202 1 Edition Dr. Thomas L. Constable TITLE The English title, "Judges," comes to us from the Latin translation (Vulgate), which the Greek translation (Septuagint) influenced. In all three languages, the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a "judge" with Israel's "judges." As we shall see, judges then were very different from judges now. The Hebrew title is also "Judges" (Shophetim). The book received its name from its principal characters, as the Book of Joshua did. The "judge" in Israel was not a new office during the period of history that this book records. Moses had ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a "chief justice" at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served jointly as Israel's "Supreme Court" (Deut. 19:17). When Joshua died, God did not appoint a man to succeed him as the military and political leader of the entire nation of Israel. Instead, each tribe was to proceed to conquer and occupy its allotted territory. As the need arose, God raised up several different individuals who were "judges," in various parts of Israel at various times, to lead segments of the Israelites against local enemies. In the broadest sense, the Hebrew word shophet, translated "judge," means "bringer of justice." The word was used in ancient Carthage and Ugarit to describe civil magistrates.1 1Charles F. -
Overture to Handel's Samson & Dead Marches No. 1 and No. 2
Connecticut College Digital Commons @ Connecticut College Historic Sheet Music Collection Greer Music Library 1880 Overture to Handel's Samson & Dead Marches No. 1 and No. 2 George Frideric Handel Follow this and additional works at: https://digitalcommons.conncoll.edu/sheetmusic Recommended Citation Handel, George Frideric, "Overture to Handel's Samson & Dead Marches No. 1 and No. 2" (1880). Historic Sheet Music Collection. 173. https://digitalcommons.conncoll.edu/sheetmusic/173 This Score is brought to you for free and open access by the Greer Music Library at Digital Commons @ Connecticut College. It has been accepted for inclusion in Historic Sheet Music Collection by an authorized administrator of Digital Commons @ Connecticut College. For more information, please contact [email protected]. The views expressed in this paper are solely those of the author. &kt~ Pla-e.1'. ;:· rueJ·.. 3 c NOVELLO'S COLLECTION OF THE FAVORITE ONGS, DUETS, TRIOS, QUARTETTS, & CHORUSESJ COMPOSED BY HANDEL_, HAYDN., & MOZART_, ,vrTH AN ACCOMPANIMENT FOR THE ORGAN OR PIANOFORTE BY J V I N C E N T N O V E L L 0. DUETS, TRIOS, QUARTETTS, AND CHORUSES. 1io Reduced Price. No. • Reduced Price. N ·,8· And the glory of the Lord (Messiah) Chorus I O 40 His body 1s buried in peace (4 Movements) 4 v. 1 o 1 i0s' Tl 1 d Reduced Price. ·r (M · I) Cl o 9 7 H 1ey oat1 1e to drink (Israel) Chorus O 9 19 And he shall puny ess1a 1 , 1orus 10 allelujah. Amen. (Judas) Chorus o 9 119 Th L l'k h (Messi h) Cl r I O 291 H II 1 e ord is my strength ( Israel) Duet s.s. -
Through the Bible Study Judges 13-16
THROUGH THE BIBLE STUDY JUDGES 13-16 The California redwoods are one of the wonders of nature. They’re colossal. The trees are skyscrapers - their girth is gigantic - they’re kings of the forest. And nothing is as impressive as the falling of one of these redwoods… The cutters score the tree trunk. They move the saw back and forth, and the cut deepens. Soon, the tree starts to bend. It leans further and further from the cutters. Before long you hear the cracking of wood fibers. With each slice of the saw the noise builds. Eventually, it swells to a roar. The tree begins to fall. If you’re underneath it seems that the sky is falling. The trunk explodes along the cut-line, and the tree crashes to the forest floor. It sounds like thunder. Tonight, I need to yell “TIIIIIIMBEEEER…” - for we’re going to watch the falling of a redwood… not of a giant tree, but a giant of a man. Samson was huge – not necessarily in physical stature, but in privilege, and power, and effectiveness for God. Samson was a Nazirite (dedicated to God). He came from a godly home - served in an important post - was feared by his enemies - was used by God in supernatural ways. Samson was God’s Strongman. He was a divine vigilante – a one-man wrecking crew. Samson was a redwood. Yet Samson fell… The saw slides back and forth - the !1 slender score line around his heart deepens – he leans – finally cracks – Samson falls hard. We’ve all met a Samson – a person who had it all… beautiful spouse, good job, healthy kids, good reputation, effective ministry.