The Story of Saul
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Attitudes Towards Linguistic Diversity in the Hebrew Bible
Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Power, Cian Joseph. 2015. Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845462 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE A dissertation presented by Cian Joseph Power to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts August 2015 © 2015 Cian Joseph Power All rights reserved. Dissertation Advisor: Professor Peter Machinist Cian Joseph Power MANY PEOPLES OF OBSCURE SPEECH AND DIFFICULT LANGUAGE: ATTITUDES TOWARDS LINGUISTIC DIVERSITY IN THE HEBREW BIBLE Abstract The subject of this dissertation is the awareness of linguistic diversity in the Hebrew Bible—that is, the recognition evident in certain biblical texts that the world’s languages differ from one another. Given the frequent role of language in conceptions of identity, the biblical authors’ reflections on language are important to examine. -
Megillat Esther
The Steinsaltz Megillot Megillot Translation and Commentary Megillat Esther Commentary by Rabbi Adin Even-Israel Steinsaltz Koren Publishers Jerusalem Editor in Chief Rabbi Jason Rappoport Copy Editors Caryn Meltz, Manager The Steinsaltz Megillot Aliza Israel, Consultant Esther Debbie Ismailoff, Senior Copy Editor Ita Olesker, Senior Copy Editor Commentary by Chava Boylan Rabbi Adin Even-Israel Steinsaltz Suri Brand Ilana Brown Koren Publishers Jerusalem Ltd. Carolyn Budow Ben-David POB 4044, Jerusalem 91040, ISRAEL Rachelle Emanuel POB 8531, New Milford, CT 06776, USA Charmaine Gruber Deborah Meghnagi Bailey www.korenpub.com Deena Nataf Dvora Rhein All rights reserved to Adin Steinsaltz © 2015, 2019 Elisheva Ruffer First edition 2019 Ilana Sobel Koren Tanakh Font © 1962, 2019 Koren Publishers Jerusalem Ltd. Maps Editors Koren Siddur Font and text design © 1981, 2019 Koren Publishers Jerusalem Ltd. Ilana Sobel, Map Curator Steinsaltz Center is the parent organization Rabbi Dr. Joshua Amaru, Senior Map Editor of institutions established by Rabbi Adin Even-Israel Steinsaltz Rabbi Alan Haber POB 45187, Jerusalem 91450 ISRAEL Rabbi Aryeh Sklar Telephone: +972 2 646 0900, Fax +972 2 624 9454 www.steinsaltz-center.org Language Experts Dr. Stéphanie E. Binder, Greek & Latin Considerable research and expense have gone into the creation of this publication. Rabbi Yaakov Hoffman, Arabic Unauthorized copying may be considered geneivat da’at and breach of copyright law. Dr. Shai Secunda, Persian No part of this publication (content or design, including use of the Koren fonts) may Shira Shmidman, Aramaic be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying or otherwise, without the prior written permission of the publisher, except in the case of brief quotations embedded in critical articles or reviews. -
Message Notes
ROYALS Chasing Donkeys Chasing Donkeys Greg Surratt There was a Benjamite, a man of standing, whose name was Kish son of Abiel, the son of Zeror, 3. THE ONLY THING THAT STANDS BETWEEN THE DONKEYS AND YOUR DESTINY IS A the son of Bekorath, the son of Aphiah of Benjamin. Kish had a son named Saul, as handsome a FRESH _____________________________ young man as could be found anywhere in Israel, and he was a head taller than anyone else. 1 Samuel 9:1–2 (NIV) As they were going down to the edge of the town, Samuel said to Saul, “Tell the servant to go on ahead of us”—and the servant did so—“but you stay here for a while, so that I may Now the donkeys belonging to Saul’s father Kish were lost, and Kish said to his son Saul, “Take give you a message from God.” 1 Samuel 9:27 (NIV) one of the servants with you and go and look for the donkeys.” So he passed through the hill country of Ephraim and through the area around Shalisha, but they did not find them. They When you leave me today, you will meet two men near Rachel’s tomb, at Zelzah on the went on into the district of Shaalim, but the donkeys were not there. Then he passed through border of Benjamin. They will say to you, “The donkeys you set out to look for have been the territory of Benjamin, but they did not find them. 1 Samuel 9:3–4 (NIV) found. -
5. Saul Becomes King 1 Samuel 9-10 Preschool
Who’s the boss? 5. Saul Becomes King 1 Samuel 9-10 Preschool Main Point: God gives the people the King they ask for. Intro: Show a crown or picture of one? Who wears this? And why? What does a King do? Talk/Story: Tell with attached pictures and script. Prayer: Dear God, Thank you that you had a plan and chose Saul to be King. Thank you that you are in control even when we do not listen to you. Help us to obey and follow you. Amen Memory Verse: The Lord is a God who knows everything. He Judges what people do. I Sam 2:3b Jenny Kinsella 2016 Craft: Peg donkey http://craftingthewordofgod.com/2013/05/24/jesus-rides-a-donkey- into-jerusalem/ Colouring in sheet Games: Guess who’s under the blanket? - The children all sit in a circle. One child is chosen to leave the room. Another child is chosen and hides under the blanket in the middle. The child returns to the room and has to guess who is hiding. Jenny Kinsella 2016 There was a young man named Saul. He was from the tribe of Benjamin. His father’s name was Kish and Kish owned a lot of donkeys. Saul was supposed to be watching after the donkeys but the donkeys were lost. Saul and his father’s servant looked all over the hill country for the donkeys but they could not find them anywhere. They kept going further and further from home but they still did not find the donkeys. Finally, Saul told the servant that they had better go back home. -
12Th Tribe of Israel, Benjamin Page 2
Tribe of Benjamin Dimensions and Aspects of Power Genesis 35:18 A Ravenous Consumer Ben meaning son. Yamyim means right hand, right side, leg or eye of a person. Also means the south side, which is the more pleasant side. Means happy one, son of the happy one. Jacob changed the name of this son who was first named by Rachel, to Benjamin, meaning this is the son that came from the one who was as dear to me as my right hand. Benjamin was given two names. First, his mother named him Benoni. "And she called his name Benoni." Every one of the sons of Jacob was named by his mother. Benoni is taken from two root-words, ben and oni. Ben means "a son," and oni means "to exert oneself in vain, to come to naught, affliction, evil, false idols, iniquity, mischief, mourning, naught, sorrow, unjust and unrighteous, vanity and wickedness." The two parts together are "son of my oni," or perhaps, "son of my sorrow, son of my iniquity, son of my unrighteousness, son of my vanity, son of my false idols." When you understand this, you are seeing into the heart of dying Rachel. As I said earlier, the last words of' a dying person are very, very important. These were the very last words that Rachel spoke before she expired. When someone dies, their whole life comes up before them, and they remember every important detail. Certainly this was true in Rachel's case. In that moment, as she realized she was dying, she was remembering her own 'sins that had brought this terrible judgment and wrath of God upon her. -
David and Shimei: Innocent Victim and Perpetrator?1
Snyman: David and Shimei OTE 21/2 (2008), 435-454 435 David and Shimei: innocent victim and perpetrator?1 GERRIE SNYMAN UNIVERSITY OF SOUTH AFRICA ABSTRACT Feeding on the current social anxiety in the country that is defined by racial lines, the paper suggests the possibility of a theology for the ‘retributed’, i.e. those who undergo justice in terms of affirma- tive action or land repossession. Employing Ndebele’s thoughts on the folktale The lion and the rabbit and the issue of justice in Lars von Trier’s Dogville as its matrices, the paper enquires into the roles of perpetrator or victim Shimei and David play to each other in Samuel-Kings in order to see whether Shimei’s death constitutes retributive justice or whether there is some social benefit in turning him into a purificatory sacrifice in a Girardian sense. A INTRODUCTION What does one say to someone whose job opportunities have been affected by what can be referred to as ‘redress of past injustices’? Similarly, how does one counsel someone whose farm has been attached because of a land claim? These occurrences, affirmative action as well as land restitution, act as lawful mecha- nisms through which the working force is supposed to become more represen- tative of the general population and through which those who lost land under the previous regime, can repossess land. The process of redress operates on the basis of justice. Nonetheless, those upon whom redress is visited, and depen- ding on their political outlook, do not always experience their situation as one of justice. -
Saul and Jonathan
SAUL AND JONATHAN SHAUL BAR INTRODUCTION Saul was the first king of Israel. His life was full of drama and tribulations, and ended tragically. Many passages in the Hebrew Bible portray Saul nega- tively - as a paranoid man who chases demons, obsessed with the pursuit of David. In addition, he struggles constantly with his own family members as well as his circle of friends. In the current paper we will examine the devel- opment of Saul’s relationship with his son Jonathan. FATHER AND SON RIVALRY In spite of the fact that Jonathan is one of the main characters in the book of Samuel, he does not appear alone. Jonathan is always mentioned with his father Saul or with David. From the start, tension exists between Saul and Jonathan.1 In Jonathan’s second attack against the Philistine garrison we are told: but he did not tell his father (I Sam.14:1). At first glance, it is possible that Jonathan did not reveal his plans to his father in order to guard the ele- ment of surprise. Indeed in verse 3 we also read the people did not know that Jonathan had gone. According to Radak and Ralbag had Jonathan’s men known that he was going they would have joined him. We believe that by a large force joining Jonathan he would lose the element of surprise. More so, had he known, Saul probably would not have approved his plan. Jonathan was Saul’s heir as the crown prince - the next king, thus, Saul would be hesi- tant to put his son in a dangerous situation. -
Behold, the Philistines Are Fighting Against Keilah and Are Robbing
“Discerning God’s Will” (I Samuel 23) David Saves Keilah (1-6) 23 Now they told David, “Behold, the Philistines are fighting against Keilah and are robbing the threshing floors.” 2 Therefore David inquired of the LORD, “Shall I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and save Keilah.” I Sam. 23:1-2 ESV 3 But David's men said to him, “Behold, we are afraid here in Judah; how much more then if we go to Keilah against the armies of the Philistines?” 4 Then David inquired of the LORD again. And the LORD answered him, “Arise, go down to Keilah, for I will give the Philistines into your hand.” And David and his men went to Keilah and fought with the Philistines and brought away their livestock and struck them with a great blow. So David saved the inhabitants of Keilah. I Sam. 23:3-5 ESV 6 When Abiathar the son of Ahimelech had fled to David to Keilah, he had come down with an ephod in his hand. I Sam. 23:6 ESV God’s Direction (7-14) 7 Now it was told Saul that David had come to Keilah. And Saul said, “God has given him into my hand, for he has shut himself in by entering a town that has gates and bars.” 8 And Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. 9 David knew that Saul was plotting harm against him. And he said to Abiathar the priest, “Bring the ephod here.” 10 Then David said, “O LORD, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah, to destroy the city on my account. -
David and Jonathan 1 Samuel 20:1-42
David and Jonathan 1 Samuel 20:1-42 The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and Younger Verse self-control. Galatians 5:22 Older Verse The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. There is no law that says these things are wrong. Galatians 5:22 Teachers: This new unit is designed to help your children understand some of the stories in the Old Testament. Each lesson will have both Old Testament and New Testament passages. PLEASE remember always to include the New Testament verses—this helps each child see how God’s ultimate plan was fulfilled in Christ! Welcome Time Who is your best friend? Best friends are fun because they like us as we are and want to do things with us. There was a special friendship in the Bible. Let’s see who the two friends were. Please note:This portion of the lesson is given to help in teaching the Bible Story lesson. Please read through the story and read it in the Bible. Do NOT read from this piece of paper. Instead, make a note sheet and place it next to the story in the Bible. We have been talking about David in the Bible. Last week we learned how he listened to God and helped defeat the giant, Goliath. Everyone loved David and sang songs about how he won many battles. King Saul had a son named Jonathan. Jonathan became good friends with David when David played the harp for Saul. -
Ekids: at Home with Your Family Sun 25Th October
eKids: At home with your family Sun 25th October 1 Samuel 1-18 (Good News Translation) David heard that the Philistines were attacking the town of Keilah and were stealing the newly harvested grain. 2 So he asked the Lord, “Shall I go and attack the Philistines?” “Yes,” the Lord answered. “Attack them and save Keilah.” 3 But David's men said to him, “We have enough to be afraid of here in Judah; it will be much worse if we go to Keilah and attack the Philistine forces!” 4 So David consulted the Lord again, and the Lord said to him, “Go and attack Keilah, because I will give you victory over the Philistines.” 5 So David and his men went to Keilah and attacked the Philistines; they killed many of them and took their livestock. And so it was that David saved the town. 6 When Abiathar son of Ahimelech escaped and joined David in Keilah, he took the ephod with him. 7 Saul was told that David had gone to Keilah, and he said, “God has put him in my power. David has trapped himself by going into a walled town with fortified gates.” 8 So Saul called his troops to war, to march against Keilah and besiege David and his men. 9 When David heard that Saul was planning to attack him, he said to the priest Abiathar, “Bring the ephod here.” 10 Then David said, “Lord, God of Israel, I have heard that Saul is planning to come to Keilah and destroy it on account of me, your servant. -
King Saul a Re-Examination Of.Pdf
King Saul: A Re-Examination of his Reign and its Effect on Israel Down to the Schism BY Simcha Shalom Brooks University College London Thesis submitted to the University of London in fulfilment of the Requirement for the degree of Doctor of Philosophy (Ph.D.) in History. London, January 1998. ProQuest Number: U644185 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest U644185 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 ABSTRACT The subject of this thesis is King Saul of Israel. Though Saul is depicted negatively in the biblical narrative, carefiil examination of the Books of Samuel and part of the Book of Judges will not only reveal new clues suggesting a more favourable image of Saul, but will also provide a new insight into his reign as well as its effect on Israel long after his death. In contrast to his biblical image, such clues show Saul to have been a strong ruler who successfully united the various Israelite groups, a unity which was not to be achieved by any later leader. -
Mordecai's Royal Vestments: Princely And/Or Priestly?
174 Spoelstra, “Mordecai’s Royal Vestments,” OTE 32/1 (2019): 174-196 Mordecai’s Royal Vestments: Princely and/or Priestly? JOSHUA JOEL SPOELSTRA (UNIVERSITY OF STELLENBOSCH) ABSTRACT This essay examines the function of clothing and related accoutrements in the book of Esther. The motif of dressing and undressing oneself or another signals a shift in the investment or divestment of power and status. Identity, agency, and authority are also signified by vestments and appurtenances. Through synchronic and diachronic exegetical methodologies, Mordecai’s regalia of Esth 8:15 is the focus of this essay. This regalia evokes both princely and priestly ideology; therefore, the regalia is a significant symbol for the diasporic, post-monarchic Jewish people in the Persian period. The closest post-exilic analogue to Mordecai’s royal vestments and accessories is the diarchic portending prophecies of Zech 6; thus, extrapolations are made accordingly. Ultimately, a definite determination of the significance of Mordecai’s regalia cannot be made; nevertheless, the royal vestments are likely imbued with a complex intention—to ignite the imagination of the possibilities for the Jewish people’s open-ended future. KEYWORDS: Clothing, Esther, Mordecai, Palace, Priestly, Tabernacle A. INTRODUCTION Clothing is an often overlooked—though more recently emerging—field of study, important in the interpretation of biblical material.1 Herein, the function and performance of clothing and its related accoutrements along with the act of robing and disrobing in the book of Esther (MT) will be examined. The present presupposition is that characters and plots are vividly enhanced by the garments and accessories worn. In particular, special attention will be given to Mordecai * Submitted: 25/08/2018; peer-reviewed: 08/03/2019; accepted: 11/03/2019.