Abraham Praying for Judgment of the Canaanites
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Now It Came to Pass, When Adonizedek King Of
Joshua 10 1 ,Now it came to pass . ־ אֶ ת ְיהֻשַׁע לָכַ ד ־ ִכּי יְרוּשָׁלַ ִם ֶמֶלך ֲאֹדִני־ֶצֶדק ִכְשֹׁמַע ַוְיִהי 1: 10 u·iei k·shmo adni-tzdq mlk irushlm ki - lkd ieusho ath - when Adonizedek king of and·he-is-becoming as·to-hear-of Adoni-Zedek king-of Jerusalem that he-seized Joshua » Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and לָעַ י עָשָׂ ה ־ כֵּ ן וְּלַמְלָכּהּ ִליִריח עָשָׂ ה כַּאֲשֶׁ ר ַוַיֲּחִריָמהּ ָהַעי e·oi u·ichrim·e k·ashr oshe l·irichu u·l·mlk·e kn - oshe l·oi her king, so he had done to the·Ai and·he-is-cdooming·her as·which he-did to·Jericho and·to·king-of·her so he-did to·Ai Ai and her king; and how the inhabitants of Gibeon ,had made peace with Israel ִיְשָׂרֵאל ־ אֶ ת ִגְבען ֹיְשֵׁבי ִהְשִׁלימוּ ְוִכי וְּלַמְלָכּהּ u·l·mlk·e u·ki eshlimu ishbi gboun ath - ishral and were among them; and·to·king-of·her and·that they-cmade -peace ones-dwelling-of Gibeon with Israel : ְבִּקְרָבּם ַוִיְּהיוּ u·ieiu b·qrb·m : and·they-are-becoming in·within-of·them 2 ,That they feared greatly ַהַמְּמָלָכה ָעֵרי ְכַּאַחת ִגְּבען גְּדלָ ה ִעיר ִכּי ְמֹאד ַוִיּיְראוּ 2: 10 u·iirau mad ki oir gdule gboun k·achth ori e·mmlke because Gibeon [was] a and·they-are-fearing exceedingly that city great Gibeon as·one-of cities-of the·kingdom great city, as one of the royal cities, and because it [was] greater than Ai, and [all the men thereof [were : ִגֹּבִּרים ֲאָנֶשׁיָה ־ ְוָכל ָהַעי ־ ִמן גְדלָ ה ִהיא ְוִכי u·ki eia gdule mn - e·oi u·kl - anshi·e gbrim : mighty. -
The Legends of Genesis
THE LEGENDS OF GENESIS. BY H. GUNKEL. THE SIGNIFICANCE AND SCOPE OF THE LEGENDS. ARE the narratives of Genesis history or legend? For the mod- Ix. ern historian this is no longer an open question ; neverthe- less it is important to get a clear notion of the bases of this modern position. The writing of history is not an innate endowment of the hu- man mind ; it arose in the course of human history and at a definite stage of development. Uncivilised races do not write history; they are incapable of reproducing their experiences objectively, and have no interest in leaving to posterity an authentic account of the events of their time. Experiences fade before they are fairly cold, and fact and fancy mingle ; only in poetical form, in song and saga, are unlettered tribes able to report historical occurrences. Only at a certain stage of civilisation has objectivity so grown and the interest in transmitting national experiences to posterity so in- creased that the writing of history becomes possible. Such history has for its subjects great public events, the deeds of popular lead- ers and kings, and especially wars. Accordingly some sort of po- litical organisation is an antecedent presumption to the writing of history. Only in a later, in the main a much later, time is the art of writing history, learned through the practice of writing national histories, applied to other spheres of human life, whence we have memoirs and the histories of families. But considerable sections of the people have never risen to the appreciation of history proper, IThe present treatise is the Introduction to the same author's Comnu-niary on Genesis (\'an- (ienboek & Ruprecht, Giittingen), in which the positions here taken are expounded and supported in greater detail. -
Joshua Part #11 – the God Factor
Joshua Part #11 – The God Factor Paul Idusogie Senior Pastor, HELON House Introduction Key Scriptures • Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them; – Joshua 10:1 • That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty. – Joshua 10:2 • Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, – Joshua 10:3 Introduction – Cont’d Key Scriptures • Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it: – Joshua 10:5 • And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings 10:6 • And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee. – Joshua 10:8 Keys And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee. -
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. -
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. -
Ron E. Tappy G
RON E. TAPPY G. Albert Shoemaker Professor of Bible and Archaeology Director, The James L. Kelso Museum Pittsburgh Theological Seminary Project Director/Principal Investigator Home Address: 616 North Highland Avenue The Zeitah Excavations 2743 Brunton Court Pittsburgh, PA 15206-2596 www.zeitah.net Allison Park, PA 15101 Office: 412-924-1427 Home: 412-486-0197 Mobile: 412-443-1342 email: [email protected] FAX: 412-924-1428 ________________________________________________________________________ EDUCATION Harvard University 1985–90 A.M.; Ph.D., With Distinction Cambridge, Massachusetts Near Eastern Languages and Civilizations Dissertation: “Studies in the Archaeology and History of Israelite Samaria” (awarded a Giles Whiting Fellowship in the Humanities, 1989–90) University of Chicago 1984–85 Syro-Palestinian History Oriental Institute Syro-Palestinian Archaeology Chicago, Illinois Ancient Near Eastern languages Gordon-Conwell Theological Seminary 1981–84 M.A.T.S., summa cum laude South Hamilton, Massachusetts Old Testament Jerusalem University College 1980–81 The Archaeology of Israel Jerusalem, Israel Ancient & Intertestamental History Historical Geography University of Virginia 1970–73 B.S.Ed., English Charlottesville, Virginia Dean’s List of Distinguished Students AREAS OF SPECIALIZATION Syro-Palestinian Archaeology Ancient Near Eastern History (Israel; Syria-Palestine; Mesopotamia) Hebrew Bible/Old Testament (including History of the Religion of Israel) Semitic Languages (primary: Hebrew, Akkadian, NW Semitic Epigraphy; secondary: Aramaic, -
The Sun and the Moon Stand Still
THE SUN AND THE MOON STAND STILL BIBLE TEXT : Joshua 10:1-27 LESSON 175 Junior Course MEMORY VERSE: "Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places" (Psalm 135:6). BIBLE TEXT in King James Version BIBLE REFERENCES: Joshua 10:1-27 1 Now it came to pass, when NOTES: Adonizedek king of Jerusalem had Fighting for Gibeon heard how Joshua had taken Ai, The Children of Israel were gaining possession of Canaan. and had utterly destroyed it; as he Great fear filled the hearts of the inhabitants of the land when they heard of the miracles of Jericho and Ai and of the surrender of had done to Jericho and her king, Gibeon. Because of that fear, the five kings of the Amorites went so he had done to Ai and her king; together to resist God and His people. There was no repentance in and how the inhabitants of Gibeon their hearts, only a fear which inspired them to retake Gibeon. It was had made peace with Israel, and a great city with mighty men and had escaped destruction at the were among them; hands of the Children of Israel because the Gibeonites had 2 surrendered. The hosts of the Amorites encamped about Gibeon to That they feared greatly, because make war against it because the Gibeonites had made peace with Gibeon was a great city, as one of the Israelites. the royal cities, and because it was The Children of Israel had been commanded to spare none of greater than Ai, and all the men the inhabitants of Canaan. -
And Asked Not Counsel of the Lord Joshua 9, 10
AND ASKED NOT COUNSEL OF THE LORD JOSHUA 9, 10 Text: Joshua 9:14 Joshua 9:14 14 And the men took of their victuals, and asked not counsel at the mouth of the LORD. Introduction: People respond differently to the Word of God. Some are cut to the heart and respond rightly, while others seem to disregard the truth and respond wrongly. It’s interesting to note how Christians respond to the instruction that we are to walk by faith and not by sight. Some there is an immediate acceptance and an eagerness to apply this truth to their lives. Others are reluctant to take the risk of faith. Still others even scoff at the idea. It’s worth noting the dangers that await those who fail to act in concert with the revealed will of God. - 1 - After the death of Moses, Joshua was given the responsibility of leading the children of Israel into Canaan and subduing and securing the land and their enemies. God had strictly commanded that they make no alliances with the inhabitants of Canaan. After the fall of Jericho, various kings in Canaan determined to band together to try to defeat the children of Israel. However the men of Gibeon refused to join in the Canaanites alliance. Seeing that the power of God was with the children of Israel, and also knowing that the children of Israel refused to make any treaties with any tribe in Canaan, the Gibeonites devised a subtle plan to draw the Hebrews into an alliance with them, they pretended to be citizens of a country far outside Canaan. -
Rahab in the Book of Joshua and Other Texts of the Bible
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. II (Mar. 2014), PP 19-29 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Rahab in the Book of Joshua and other Texts of the Bible Obiorah Mary Jerome Department of Religion and Cultural Studies, University of Nigeria, Nsukka, Nigeria Abstract: Christian Sacred Scripture embodies some puzzling episodes which human minds can grasp only through similar faith that inspired its writers. The story of Rahah, presented as a prostitute in the Book of Joshua, provides such enigma. This woman rose from being a prostitute to a heroine for she was numbered among the Ancestresses of Jesus Christ. Her singular manifestation of faith in God and subsequent interpretations of this in the two parts of the Christian Bible are the focus of this paper. It is discovered that God’s ways are not our ways, for the Creator can choose anyone and at any time to accomplish his design. Keywords: Faith in God, Jericho, The Book of Joshua, Rahab, Spies I. INTRODUCTION At its face value the New Testament perspectives and interpretations of Rahab‟s story and personality as presented in the Book of Joshua appear surprising or even misapprehension of reality. She was a marginal woman with unusual character. In fact, the Hebrew version of Joshua 2 describes her as ‟iššāh zônāh – a professional secular prostitute distinct from qědēšāh – “sacred prostitute”; the latter would have been more respectful. It is instructive to observe that the texts of the New Testament and early Christian writers that appropriated the attitude of this woman towards the Israelite spies in projecting their theological thrusts preserve her Old Testament designation or identity when they still describe her as hē pornē “prostitute”. -
Book of Jasher.Pdf
The BOOK OF JASHER REFERRED TO IN JOSHUA AND SECOND SAMUEL Faithfully translated (1840) FROM THE ORIGINAL HEBREW INTO ENGLISH SALT LAKE CITY: PUBLISHED BY J.H. PARRY & COMPANY 1887. "Is not this written in the Book of Jasher?"--Joshua, x. 13. "Behold it is written in the Book of Jasher."--II Samuel, i. 18 This work is in the Public Domain. Copy Freely Table of Contents Preface | Introduction - Is This the REAL Book of Jasher? | CHAPTER 1--The Creation of Adam and Eve. The Fall. Birth of Cain and Abel. Abel a Keeper of Sheep. Cain a Tiller of the Soil. The Quarrel Between the Brothers and the Result. Cain, the First Murderer, Cursed of God CHAPTER 2--Seth is Born. People begin to Multiply and Become Idolatrous. Third Part of the Earth Destroyed. Earth cursed and becomes corrupt through the Wickedness of Men. Cainan, a Wise and Righteous King, Foretells the Flood. Enoch is Born CHAPTER 3--Enoch Reigns over the Earth. Enoch Establishes Righteousness upon the Earth, and after Reigning Two Hundred and Forty Years is Translated CHAPTER 4--The People of the Earth Again Become Corrupt. Noah is Born CHAPTER 5--Noah and Methuselah Preach Repentance for One Hundred and Twenty Years. Noah Builds the Ark. Death of Methuselah. CHAPTER 6--Animals, Beasts, and Fowls Preserved in the Ark. Noah and his Sons, and their Wives are Shut in. When the Floods come the People want to get in. Noah One Year in the Ark. CHAPTER 7--The Generations of Noah. The Garments of Skin made for Adam Stolen by Ham and they Descend to Nimrod the Mighty Hunter, who Becomes the King of the Whole Earth. -
Negotiations with God a D’Var Torah on Parashat Vayeira (Gen
Negotiations With God A D’var Torah on Parashat Vayeira (Gen. 18:1 – 22:24) By Arnold Shugarman “Vayeira eilav Adonai b’eiloney mam’rei.” “Adonai appeared to him near the terebinths of Mamre.” The story of Abraham and Sarah continues. Three men (angels of God) approach Abraham’s tent. Abraham extends his hospitality to the strangers. One of the strangers tells Abraham that Sarah, already 90 years old, will have a son. Sarah overhears the conversation and laughs at this idea. The three men leave for Sodom. God tells Abraham that Sodom and Gomorrah will be destroyed because of the wickedness of the inhabitants. Abraham pleads with God to save the people, but to no avail. Two of the angels come to Sodom and are greeted by Lot who offers his hospitality to them at significant risk to his life. The angels tell Lot and his family of the impending destruction of the cities and urge them to leave. The angels warn them not to look back when they flee Sodom. Lot’s wife disobeys the warning and is turned into a pillar of salt. Abraham and Sarah travel to Gerar. Abraham introduces Sarah as his sister, and King Abimelech has her brought to him. God intervenes; King Abimelech restores Sarah to Abraham and, in penance, provides Abraham with riches. Sarah becomes pregnant as God promised and gives birth to Isaac, who is circumcised on the eighth day following his birth. Later, Sarah demands that Abraham send Hagar and Ishmael, Abraham’s son, away so that Isaac would be the sole beneficiary of Abraham’s possessions. -
Parshah Vayeira
Parshah Vayeira • Parshah Vayeira is the fourth parshah in the Torah. The text of this parshah is Genesis 18:1- 22:24. • We begin reading “And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day...” The parshah is named vayeira after the first distinct word of this parshah which means “and [He] appeared.” • This parshah can be broken into the following segments: appearance of the angels; Abraham’s plea for the cities; Lot and the visitors; destruction of Sodom and Gomorrah and Lot and his daughters; Abimelech; Isaac and Ishmael; covenant with Abimelech; akeidah, and Nahor’s descendants. • While God spoke to Abraham, three strangers appeared. Abraham received them with great hospitality. God tells him that Sarah will shortly bear a son, and Sarah, overhearing, laughed and said: “After I have become worn out, will I have smooth flesh? And also, my master is old.” • God told Abraham that he will punish Sodom and Gomorrah, “since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave.” The three strangers departed from Abraham heading toward Sodom. • Abraham protests that it is not just to “destroy the righteous with the wicked.” Abraham asked God if He would spare the cities if 50, 45, 40, 30, 20, and finally if even ten righteous men are found there. God replied: “For the sake of ten I will not destroy it.” • The two angels arrived in Sodom and were hospitably received by Lot. The men of Sodom surround the house and called to Lot, “Where are the men who came to you tonight? Bring them out to us, and let us be intimate with them.” Lot offerd his two virgin daughters in place of the angels, but the men refused them.