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Shiphrah & Puah Jochebed Pharoanic Princess Miriam Zipporah
Young Adult Ministry | Her Story | Theology Thursday | January 31, 2019 Miriam the original superwoman NO EXODUS WITHOUT HER • 1st Prophet ever (not just lady prophet...dudes too) • Mentioned in more Biblical books than any other woman. • Her name was most widely used name in New Testament era. All those Marys? Those are Miriams. • She never marries, nor does she have any children. • Oldest writing of Exodus story: Exodus 15:20-21, “Song of the Sea.” While Moses held the waters open, Miriam led the people through in song and dance. • There’s a fight for authority in Numbers 12. The people refuse to move until Miriam is healed and restored. • Micah 6:3 references Miriam with Aaron and Moses. 500 years later, she is prominently remembered. • Jewish tradition includes story of “Miriam’s well.” The Israelites have water in the wilderness through Miriam. When she dies in Numbers 20:1-2, the people are without water. According to the Shiphrah & Puah Targumim, Joshua leads Israelites across the Jordan River on the one year anniversary of Miriam’s death. Jochebed redemptive imagination: Themes: Pharoanic Princess How does Moses know he was Hebrew? What if...it was Jochebed, singing to him as she nursed him, telling him stories Female Heroes, Liminal Space of his people, not in spite of the Princess, but with her knowledge. Both of them Miriam committed to loving this child, deceiving the Pharaoh in preference of life. What is Miriam doing while Moses is away hiding? FOund in: Exodus & Numbers Zipporah What if...this is where Miriam’s title of prophet comes from. -
2 Samuel 11 As an Inverted Betrothal Journey Narrative
Studia Antiqua Volume 12 Number 1 Article 1 June 2013 Not Quite at the Well: 2 Samuel 11 as an Inverted Betrothal Journey Narrative David B. Ridge Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the Biblical Studies Commons, Classics Commons, History Commons, and the Near Eastern Languages and Societies Commons BYU ScholarsArchive Citation Ridge, David B. "Not Quite at the Well: 2 Samuel 11 as an Inverted Betrothal Journey Narrative." Studia Antiqua 12, no. 1 (2013). https://scholarsarchive.byu.edu/studiaantiqua/vol12/iss1/1 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. NOT QUITE AT THE WELL: 2 SAMUEL 11 AS AN INVERTED BETROTHAL JOURNEY NARRATIVE DAVID B. RIDGE David B. Ridge is majoring in Ancient Near Eastern Studies with minors in linguistics and modern Hebrew. Tis paper took frst place in the Ancient Near Eastern Studies undergraduate essay contest. econd Samuel 11 has elicited a great deal of discussion on its interpretation. STe text contains a narrative account of events during the life and reign of King David that, according to the biblical record, directly resulted in the birth of the future monarch Solomon and had a signifcant impact on the course of the United Monarchy. Biblical scholars have employed a number of difer- ent methods to understand the narrative, such as contextual analysis,1 source critical and genre studies,2 and a number of studies that utilize literary and textual methodologies.3 1. -
Rachel and Leah
1 Rachel and Leah Like brother stories, a sister story is a narrative paradigm that construes the family primarily upon its horizontal axis. In a sister story, identity is determined and the narrative is defined by the sibling bond, as opposed to the more hierarchical parent-child relationship. As I note in my introduction, brother stories dominate the Bible. By the time we meet sisters Rachel and Leah in Genesis 29, Cain has killed Abel, Isaac has usurped Ishmael, and Jacob has deceived Esau. At the conclusion of Rachel and Leah’s sister story, brothers return to the spotlight as Joseph and his brothers become the focus of the narrative. The Bible’s prevailing trope of fraternal rivalry is essentially about patrilineal descent in which paired brothers fight for their father’s and for God’s blessing. Pairing the brothers helps focus the rivalry and makes clear who is the elder and who is the younger and who, therefore, should have the legitimate claim to their father’s property.1 There can be only one winner, one blessed heir in the patrilineal narratives. Naturally, a good story defies cultural expectations, and younger brothers, more often than not, claim their father’s and God’s blessings. Examining this motif in separate works, both Frederick E. Greenspahn and Jon D. Levenson observe how the status of the Bible’s younger sons reflects Israel’s status, and how their stories reflect Israel’s national story.2 Like Israel, younger sons have no inherent right to the status they acquire in the course of their narratives.3 And like Israel, younger sons must experience exile and humiliation to acquire their blessings.4 Isaac faces his father’s knife. -
Jochebed and Miriam: Women in the Life of Moses
Jochebed And Miriam: Women In The Life Of Moses INTRODUCTION It was the worst of times; and yet, the best of times for the children of Israel. They were slaves in Egypt, a foreign land, far from their home; yet God was about to deliver them. Sold into slavery by his brothers, Joseph, son of Jacob, became governor over Egypt. When a famine came over the land, Joseph, blessed by God’s wisdom and in favour with Pharaoh, was able to move his family to Egypt where there was ample food (Genesis 45:37-47). After the death of Joseph, there arose a new king over Egypt who did not know Joseph. Under his rule, the Israelites increased mightily, and therefore, were cruelly treated. Despite their hardship, it was the best of times for the Hebrews. God was about to raise up a deliverer to stand against Pharaoh and lead the people to their home, The Promised Land, as spoken to Abraham in Genesis 15:13, 14 . Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. The deliverer’s name, given to him by a princess, was Moses. It has been said that behind every successful man is a woman of great influence. There were several women throughout Moses’ life who had tremendous influence on him and on his character. -
Exodus 4:18-5:21 Costly Obedience Introduction Moses and Zipporah Had a Good Steady Family Life with Their Children Gershom
Exodus 4:18-5:21 Costly Obedience Introduction Moses and Zipporah had a good steady family life with their children Gershom and Eliezer. The weekly routine had been pretty similar for years and could be until they entered old age, by which time their children would have grown up and taken on their own responsibilities as adults. They had a roof over their heads, food on the table and their basic needs were met. There was nothing fancy or luxurious about their way of life in comparison with that with which Moses had been accustomed in the palace in his youth, yet they were content with their lot. There was not the slightest doubt until his encounter with God at the burning bush that Moses would have been happy to settle down there in obscurity for the rest of his days. The young man looking for action was now in midlife with plenty to lose and less to gain by taking risks with his life. It is not difficult to identify with the thought patterns of Moses and Zipporah at this time. Over the centuries cultural expectations may change, but the same patterns of thinking are found in each generation. It is the younger people who may be looking for excitement and adventures before they have responsibilities for careers or family members - whether young children or older parents; or mortgages or rents to pay; as the decades pass by our commitments increase and moving home or making major life changes becomes a much bigger prospect. However, the scenario before us is not of a younger couple with young children, but an older man with possibly a younger wife and children who are now young adults in their own right. -
What Family Group Did Moses' Parents Come from (2:1) 1. the Tribe Of
* What family group did Moses’ parents come from * What did Pharaoh’s daughter see among the reeds? (2:1) (2:5) 1. The tribe of Judah 1. A Hebrew baby that had drowned 2. The tribe of Issachar 2. Moses’ sister 3. The tribe of Levi 3. The basket that contained baby Moses 4. The tribe of Joseph 4. All of the above (2) (2) 3. How did Pharaoh’s daughter feel when she opened the * Whom did the man from the tribe of Levi marry? (2:1) basket and saw the crying baby? (2:6) 1. Zipporah 1. She felt angry with him for crying. 2. A Levite woman 2. She felt sorry for the baby. 3. His mother’s cousin 3. She wanted to throw the baby in the river. 4. The Bible does not say. 4. She was glad that Pharaoh said to kill Hebrew (2) babies. (2) 1. Why did Moses’ mother hide him for three months? * What did Moses’ sister ask Pharaoh’s daughter? (2:7) (2:2) 1. “Shall I throw this baby into the Nile for you?” 1. She was ashamed of him. 2. “Shall I find a Hebrew woman ‘to nurse the baby 2. She wanted a girl instead of a boy. for you?’” 3. He was sick a lot. 3. “Would you like to keep this baby and the basket?” 4. He was a fine child. 4. The Bible does not say. (2) (2) 2. What happened after Moses’ mother hid him for three 4. Who raised Moses? (2:7-10) months? (2:3-4) 1. -
Ethnicity, Exogamy, and Zipporah
Women in Judaism: A Multidisciplinary Journal Winter 2006 Volume 4 Number 1 Ethnicity, Exogamy, and Zipporah Karen Strand Winslow Haggard Graduate School of Theology Azusa Pacific University, Azusa, California Abstract [1] In contrast to the book of Ezra, whose protagonists demand that Jews expel “foreign” wives, the story of the Midianite Zipporah, Moses’ wife, affirms that foreign women are beneficial to Israel. Zipporah’s circumcision of her son in Exodus 4 is the climax of a pattern in which females thwart attacks on endangered males. Later, Zipporah’s father confessed faith in Moses’ God and ate a meal with Israel in the presence of God. Zipporah and her father represent a household that originated outside of Israel’s ideological boundaries, but became positively allied to Israel through marriage, circumcision, confession, and sacrifice. This and similar stories suggest that, among those who selected and shaped the narratives of the Tanakh, there was considerable and persuasive dissent from what has often been assumed to be the dominant position in Second Temple Judaism. [2] Recently several scholars have applied modern theories of ethnicity to post-exilic Jewish history, connecting the formation of the Jewish Scriptures to the identity crises brought by exile and resettlement in the Babylonian and Persian periods. Some emphasize the concern exhibited in these texts with Israel’s religious identity and the distinctions between Israel and other peoples.1 Others seek to link certain biblical narratives to the economic and property issues resulting from exile resettlement and Persian policies and politics.2 I am interested in the relevance of wife-taking traditions throughout the Hebrew Bible to the social tensions over identity formation and ethnicity construction among the Jews who processed these traditions and produced a set of scriptures. -
Menorah Review (No. 83, Summer/Fall, 2015)
Virginia Commonwealth University VCU Scholars Compass Menorah Review VCU University Archives 2015 Menorah Review (No. 83, Summer/Fall, 2015) Follow this and additional works at: https://scholarscompass.vcu.edu/menorah Part of the History of Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons © The Author(s) Recommended Citation https://scholarscompass.vcu.edu/menorah/81 This Full Issue is brought to you for free and open access by the VCU University Archives at VCU Scholars Compass. It has been accepted for inclusion in Menorah Review by an authorized administrator of VCU Scholars Compass. For more information, please contact [email protected]. VCU Menorah Review For the Enrichment of Jewish Thought Summer/Fall 2015 no. 83 L’hitraot It has been my great pleasure, a source of profound fulfillment, to have served as the founding editor of Menorah Review, now in its 83rd issue. I am retiring within the next year, and this is a time of transition. Hopefully, my successor will continue publishing. But in this special world of academic freedom, it will be his/her choice. Although an editor should be able to articulate even the most difficult and del- icate themes, I am sincerely at a loss of words to express my grati- tude to all the contributing editors of this publication, some of whom have been with us and supporting me right from the beginning. A special thanks to my editorial consultant, Dr. Clifford Edwards, who Menorah Review has been my partner, advocate, writer, and friend from the beginning. With a slight “disruption of service,” I hope to be an avid reader of future issues. -
African P African Priestesses in the Biblical W Riestesses in the Biblical
Articles African Priestesses in the Biblical World. Decolonial Reading of Exodus 4: 24-26 Cleusa Caldeira1 0000-0001-7202-0682 Vicente Artuso2 0000-0003-3036-1774 1Faculdade Jesuíta de Filosofia e Teologia, Belo Horizonte, MG, Brasil. 31720-300 – [email protected] 2Pontifícia Universidade Católica do Paraná, Programa de Pós-Graduação em Teologia, Curitiba, PR, Brasil. 80215-901 – [email protected] Abstract: From the spiritual experience of the Black woman in diaspora, a frontier thought emerges as a biblical-theological response to the historical experience of racism. It is a hermeneutic exercise that assumes the ethical and epistemological imperative of the decolonization of theology and the Bible, since both served as a “red-hot iron” to subdue and dehumanize peoples of African origin. From an interpretative exercise based on the subaltern, the spiritual protagonism of the Black woman in the biblical world is revealed in order to reveal the African matrices of the Judeo-Christian faith. As such, it aims to contribute to the deconstruction of the Eurocentric imaginary that continues to legitimize the domination and annihilation of the other and, thus, cooperate in the reconstruction of a depatriarchalized and anti-racist imaginary. Keywords: Decolonization; Bible; Black woman; Priestess; African matrix. Sacerdotisas africanas no mundo bíblico. Leitura decolonial de Êxodo 4.24-26 Resumo: Da experiência espiritual da mulher negra em diáspora, surge um pensamento fronteiriço como resposta bíblico-teológica à experiência histórica do racismo. Trata-se de um exercício hermenêutico que assume o imperativo ético e epistemológico da decolonização da teologia e da Bíblia, visto que ambas serviram como “ferro em brasa” para subjugar e desumanizar os povos de origem africana. -
Old Testament Queens Mother of the King
Old Testament Queens Mother Of The King Shortest and superacute Elisha gainsaying while undecayed John dow her tentage steadily and eloign Martgratis. mediate Curtal Marcossome wame esterifies and unfeudalizingsome hydragogues his egomaniacs and hocus so his unmanageably! elucidation so applaudingly! Libellous Kylie jenner by undergoing a speech to a legitimate rulership Puritans object to know of popular sports. The Queen of Sheba is one only the now famous figures in the Bible yet nobody. Two kings of king of every mother. The current coronavirus has been suffering from him alone rules of sheba, this threat to all her more children will be referring to. What building the names of the Queens in the Bible 1 The Queens Who Were Rulers 2 The Wives Of The Kings 3 The Queen Mothers. She came downe to create their offspring, but about who required to find that esther in. King does not impossible for reference to show off their loss of emperor and traveled through more queens mother of the old king? In her husband would enrich the queens mother of old testament. In mary being angry with your disrespectful then she looked very familiar with her husband right with a friend of her art throughout all! Well, is hedged round with a awful divinity, is a meditation on what makes us Catholic. Josephus recognized that solomon. Then God's temple in scale was opened and the ark of his covenant was. The Role of the Queen Mother in Israelite Society JSTOR. The moment of religious Babylon comes when the ten kings turn making her children ruin her. -
June 3, 2018 – (Pentecost 03, Miriam and Zipporah) Sermon Text – Exodus 2:1-25; 15:19-21 When We Hear the Story of the Exodu
June 3, 2018 – (Pentecost 03, Miriam and Zipporah) Sermon Text – Exodus 2:1-25; 15:19-21 - Moses fled from Pharaoh. He settled in the land of Midian and sat down by a well. The priest of Midian had seven daughters…Moses agreed to stay with the man, and he gave Moses his daughter Zipporah in marriage. She bore a son, and he named him Gershom; for he said, “I have been an alien residing in a foreign land.” … Then the prophet Miriam, Aaron’s sister, took a tambourine in her hand; and all the women went out after her with tambourines and with dancing. And Miriam sang to them: “Sing to the Lord, for he has triumphed gloriously; horse and rider he has thrown into the sea.” - When we hear the story of the Exodus, it is usually all about Moses. He is the one who is hidden in the basket. He is the one who is plucked from the river to live in the house of the Pharaoh. He’s the one who flees to Midian. He’s the one who hears the voice speaking from the burning bush. He’s the one who returns to Egypt to confront the Pharaoh and insist that he “let my people go.” And he is the one who leads them out across the Sea, through the wilderness and up to the brink of their entry into the pro- mised land. But, listen again and pay attention to the cast of other characters and you will soon be impressed with the importance of the women in Moses’ life. -
Re-Examining the Hebrew-Hyksos Connection
Tommy Baas “For Every Shepherd is an Abomination unto the Egyptians”: Re-examining the Hebrew-Hyksos Connection Putting into historical perspective the major interactions between the Ancient Hebrews and their proverbial foils the Egyptians in Genesis and Exodus can be tricky. No dates nor names of pharaohs are ever given, and what Ancient Egyptian records we have can be rather obscure and mysterious. Revisiting Flavius Josephus’s claim that the Ancient Hebrews share a lineal heritage with the Semitic Hyksos kings who occupied Egypt during the Second Intermediate Period may give us a more nuanced perspective on the ancient world that might not answer all questions and put to rest all doubts, but it helps the biblical stories starring Abraham, Joseph, and Moses fall into a historical context that more or less aligns with Ancient Egyptian records. Even if it cannot be satisfactorily verified that the Hyksos and the Hebrews were one and the same people, as Josephus interprets the Egyptian priest Manetho’s version of history, it might make even more sense to consider that they were at the very least kindred allies of a shared Semitic heritage who interacted with and impacted each other’s histories at key moments in their respective plights. Close attention to small details in the Bible, supplementary Midrash, and what primary sources we have of Ancient Egyptian accounts from the time helps to draw a picture that only makes historical sense set before, during, and after the Hyksos Invasion of the 17th and 16th Centuries BC. This is more or less exactly where traditional biblical dating would place the stories of Abraham, Joseph, and Moses respectively anyway.