Lesson 22 Genesis 34 - 35 Jacob Returns to Bethel 1
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
VAYISHLACH (And He Sent)
VAYISHLACH (And He Sent) GENESIS (B‟RESHIYT 32:3 – 36:43) INTRODUCTION: 1. Jacob‟s flight from Esau now comes full circle. a. He had left to flee Esau‟s anger and vengeful plan to kill him. b. As Jacob approached Canaan, Esau approached him with a 400 man army. c. However, Isaac was still alive at this time. “And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, „The days of mourning for my father are at hand; then will I slay my brother Jacob.” – Genesis 27:41 2. It seems inevitable that Jacob was going to have to confront Esau in order to enter land. a. Prophetically: Israel under Moses/Joshua had to confront Esau as well as giants. b. To possess the Land (fulfill purpose) requires confronting the obstacles. 3. Also see how and when Jacob became Israel. a. From “hand on heel” to “prince of God.” 4. Some rabbinic writers consider this even to have been a prophetic vision. a. Many see it as symbolic – each person has to struggle with God to become whole. b. In face of crisis, Jacob was left alone with God. 5. Yet, in the haftarah it says: “In the womb he took his brother by the heel [literally occurred], and in his manhood he strove with God. He strove with the angel and prevailed; he wept and sought his favor. He met God at Bethel [literally occurred], and there God spoke with us.” – Hosea 12:3-4 6. Jacob had struggled with men and overcome through persistency, morality and wit. -
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. -
Shiloh and Shechem: Competing Traditions? Paper for SBL Berlin, 2002 by Ingrid Hjelm, University of Copenhagen Diachronically, I
Reproduced from the Library of the Editor of www.theSamaritanUpdate.com Copyright 2008 Shiloh and Shechem: Competing Traditions? Paper for SBL Berlin, 2002 By Ingrid Hjelm, University of Copenhagen Diachronically, in biblical tradition, whether Hebrew or Greek, and in Samaritan chronicles, Shiloh stands between the Shechem of the Patriarchs and the Jerusalem of the Davidides. While in biblical traditions, Shiloh’s connotations are ambiguous, in Samaritan tradition, the location is presented entirely negatively, as a competing cult place from the time of the interim between the kings of the Ra ∗w#n (MT: judges) and the kings of the Phanuta , i.e. the Israelite monarchies. In Samaritan tradition, Shiloh owes its origin to the priest Eli’s departure from Gerizim. The narrative occurs in all Samaritan traditions with slight variations. The young Eli, son of Jefunneh of the lineage of Ithamar, is given the honorary office of being the chancellor of the temple treasures 1[1] under the leadership of the high priest Uzzi ( ∫ ), whose authority he challenges. 2[2] The quarrel results in Eli’s departure from Gerizim and his erection of a temple and cult in Shiloh. A variant tradition involves exclusion, because of non-observant behaviour ( Chron. II ¸ §LK*, U*, AF page 41 ). 3[3] Eli’s departure turns the fate of all Israel, which looses its coherence and becomes split into three separate groups (cf. Chron. II , Judg. §LO*-T*; 1 Sam. §BA*-F*; AF page 42) : ‘A faction on Mount Gerizim; an heretical faction that followed false gods; and the faction that followed Eli son of Yafn 3 in Shiloh’. -
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. -
Vayetze HODF 2/8/17 by Beth Mehaffey Vayetze – and He Went
VaYetze – And He Went Out Genesis 28:10-32:3 (2) This parashah is part of a chiastic structure that runs from Genesis 28:5-37:1; it covers Jacob’s entire exile from the time he leaves his parents in Canaan for Paddan Aram, and returns to the land of Canaan. The central axis is when YHVH enables Jacob to leave Laban and head for Canaan [Genesis 31:1-55 (31:1- 32:1)]. This is approximately the midpoint of our parashah. Instead of comparing and contrasting both halves of this chiasm, we’ll compare with other texts. VaYetze – And He Went Out Jacob Joseph Yeshua Comments Exile, salvation, and marriage Jacob left for Paddan Joseph was sent off by For God did not send Esau’s marriage to Aram; he was sent off his father to check on His Son into the world Mahalath was likely an by his father to find a his brothers. Through a to condemn the world, attempt to appease his wife among his wife’s series of events he but that the world parents for previously people. ended up in Egypt. through Him might be marrying outside the saved (John 3:17). extended family. His mother wanted to Years later, Pharaoh send him away to save gave Joseph Asenath, But He answered and Joseph married outside him from death at the the daughter of Poti- said, "I was not sent the family. At this stage hand of his brother Perah priest of On as a except to the lost in his life, it would not Esau. -
Israelite Inscriptions from the Time of Jeremiah and Lehi
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-02-04 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike Brigham Young University, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Pike, Dana M., "Israelite Inscriptions from the Time of Jeremiah and Lehi" (2020). Faculty Publications. 3697. https://scholarsarchive.byu.edu/facpub/3697 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Chapter 7 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike The greater the number of sources the better when investi- gating the history and culture of people in antiquity. Narrative and prophetic texts in the Bible and 1 Nephi have great value in helping us understand the milieu in which Jeremiah and Lehi received and fulfilled their prophetic missions, but these records are not our only documentary sources. A number of Israelite inscriptions dating to the period of 640–586 b.c., the general time of Jeremiah and Lehi, provide additional glimpses into this pivotal and primarily tragic period in Israelite history. The number of inscriptions discovered from ancient Israel and its immediate neighbors—Ammon, Moab, Edom, Philistia, and Phoenicia—pales in comparison to the bountiful harvest of texts from ancient Assyria, Babylonia, and Egypt. -
TNT December 10 2020
Greater New Life Family Worship Center Thursday Night Teaching December 10th, 2020 2020 Theme: “Still Here” Thematic Text: 1 Corinthians 15:58 (KJV) Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. T.N.T TEACHING SERIES: THE MIGHTY ACTS OF GOD Base Text: Psalm 150:1-6 (A PSALM OF PRAISE) (KJV) 150 Praise ye the Lord. Praise God in his sanctuary: praise him in the firmament of his power. 2 Praise him for his mighty acts: praise him according to his excellent greatness. 3 Praise him with the sound of the trumpet: praise him with the psaltery and harp. 4 Praise him with the timbrel and dance: praise him with stringed instruments and organs. 5 Praise him upon the loud cymbals: praise him upon the high sounding cymbals. 6 Let every thing that hath breath praise the Lord. Praise ye the Lord. 1 MIGHTY ACTS (According To: Christoph Barth OT Theology) 1. God Created Heaven and Earth 2. God Chose the Fathers of Israel 3. God Brought Israel Out of Egypt 4. God Led His People Through the Wilderness 5. God Revealed Himself at Sinai 6. God Granted Israel the Land of Caanan 7. God Raised Up Kings in Israel 8. God Chose Jerusalem 9. God Sent His Prophets 2 MIGHTY ACT #2 ‘GOD CHOSE THE FATHERS OF ISRAEL’ PART 4e: JACOB LAST LESSON: Dec 3, 2020 V. A Father’s Punishment Genesis 28 New American Standard Bible (NASB) 28 So Isaac called Jacob and blessed him and commanded him, [a]saying to him, “You shall not take a wife from the daughters of Canaan. -
“What the Ladder Reveals” Genesis 28:1-22 So Isaac Called for Jacob and Blessed Him
May 31, 2020 Pastor Dana Olson “What the Ladder Reveals” Genesis 28:1-22 So Isaac called for Jacob and blessed him. Then he commanded him: “Do not marry a Canaanite woman. 2 Go at once to Paddan Aram, to the house of your mother’s father Bethuel. Take a wife for yourself there, from among the daughters of Laban, your mother’s brother. 3 May God Almighty bless you and make you fruitful and increase your numbers until you become a community of peoples.4 May he give you and your descendants the blessing given to Abraham, so that you may take possession of the land where you now reside as a foreigner, the land God gave to Abraham.” 5 Then Isaac sent Jacob on his way, and he went to Paddan Aram,to Laban son of Bethuel the Aramean, the brother of Rebekah, who was the mother of Jacob and Esau. 6 Now Esau learned that Isaac had blessed Jacob and had sent him to Paddan Aram to take a wife from there, and that when he blessed him he commanded him, “Do not marry a Canaanite woman,” 7 and that Jacob had obeyed his father and mother and had gone to Paddan Aram. 8 Esau then realized how displeasing the Canaanite women were to his father Isaac; 9 so he went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Ishmael son of Abraham, in addition to the wives he already had. 10 Jacob left Beersheba and set out for Harran. 11 When he reached a certain place, he stopped for the night because the sun had set. -
Pig Husbandry in Iron Age Israel and Judah
Pig Husbandry in Iron Age Israel and Judah: New Insights Regarding the Origin of the "Taboo" Author(s): Lidar Sapir-Hen, Guy Bar-Oz, Yuval Gadot and Israel Finkelstein Source: Zeitschrift des Deutschen Palästina-Vereins (1953-), Bd. 129, H. 1 (2013), pp. 1-20 Published by: Deutscher verein zur Erforschung Palästinas Stable URL: https://www.jstor.org/stable/43664894 Accessed: 03-10-2018 18:50 UTC 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]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Deutscher verein zur Erforschung Palästinas is collaborating with JSTOR to digitize, preserve and extend access to Zeitschrift des Deutschen Palästina-Vereins (1953-) This content downloaded from 129.2.19.102 on Wed, 03 Oct 2018 18:50:48 UTC All use subject to https://about.jstor.org/terms Pig Husbandry in Iron Age Israel and Judah New Insights Regarding the Origin of the "Taboo" By Lidar Sapir-Hen, Guy Bar-Oz, Yuval Gadot, and Israel Finkelstein 1. Introduction The biblical prohibition against the consumption of pork (Lev 11:7; Deut 14:8), observed in Judaism for over two millennia, is the reason for the special attention paid to the appearance of pig bones in Iron Age strata in the southern Levant1. -
Vayishlach He Sent — וישלח Genesis 32:3–36:43 3 and Jacob Sent
Vayishlach חלשיו — He sent Genesis 32:3–36:43 3 And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom, 4 instructing them, “Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. 5 I have oxen, donKeys, flocKs, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’” 6 And the messengers returned to Jacob, saying, “We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.” 7 Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocKs and herds and camels, into two camps, 8 thinKing, “If Esau comes to the one camp and attacKs it, then the camp that is left will escape.” 9 And Jacob said, “O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ 10 I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. 11 Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. -
"The Haran of Abraham, Laban and Jacob," the Evangelical Quarterly
THE HARAN OF ABRAHAM, LABAN, AND JACOB IN connection with Roman History we read of the defeat and death of Crassus in 63 B.c. at Carrhae, in Northern Mesopotamia, and not infrequently we find added by the historian a phrase indicating that it is the " Haran of Scripture." Then in the year A.D. 217 we read of the death of Caracalla at the same place, with a like note. As this latter event took place just at the time when close attention was being given to Bible study and com menting, especially at the neighbouring great Syrian centre of learning, Edessa or Urha (the present Urfa), such identification was unanimously accepted, and it has maintained itself till the present day. SERIOUS DouBTs But a careful reading of the Bible compels us to doubt either the accuracy of the identification or the accuracy of Scripture. When one knows the country, or even seeks to measure the distances, and trace the route of Jacob's flight from Laban, the difficulties make themselves felt. In Genesis xxxi. 21 we read that Jacob "passed over the river, and set his face toward the Mount Gilead." Three days later (22) Laban pursued after him seven days' journey (23) and overtook him in the Mount Gilead. The place of meeting was named by Laban in his own Aramaic speech "Jegarsahadutha," and by Jacob in Hebrew " Galeed." This is explained (49) as the Mizpah of Gilead, now identified as Suf, beside Jerash. The identification is probably correct, but it does not touch the argument, as any site in Gilead leaves the difficulty all the same. -
Archaeology and Religion in Late Bronze Age Canaan
religions Article Archaeology and Religion in Late Bronze Age Canaan Aaron Greener W.F. Albright Institute of Archaeological Research in Jerusalem, Salah e-Din St 26, 91190 Jerusalem, Israel; [email protected] Received: 28 February 2019; Accepted: 2 April 2019; Published: 9 April 2019 Abstract: Dozens of temples were excavated in the Canaanite city-states of the Late Bronze Age. These temples were the focal points for the Canaanites’ cultic activities, mainly sacrifices and ceremonial feasting. Numerous poetic and ritual texts from the contemporary city of Ugarit reveal the rich pantheon of Canaanite gods and goddesses which were worshiped by the Canaanites. Archaeological remains of these rites include burnt animal bones and many other cultic items, such as figurines and votive vessels, which were discovered within the temples and sanctuaries. These demonstrate the diverse and receptive character of the Canaanite religion and ritual practices. It seems that the increased Egyptian presence in Canaan towards the end of the period had an influence on the local belief system and rituals in some areas, a fact which is demonstrated by the syncretic architectural plans of several of the temples, as well as by glyptic and votive items. Late Bronze Age religious and cultic practices have attracted much attention from Biblical scholars and researchers of the religion of Ancient Israel who are searching for the similarities and influences between the Late Bronze Age and the following Iron Age. Keywords: Late Bronze Age; Canaan; religion; cult; temples; Egypt 1. Introduction Numerous excavations and a fairly large number of contemporary written documents give us a good picture of the religious system and cult practices in Canaan1 during the Late Bronze Age (ca.