Notes on Genesis
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Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected]
Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Fall 12-2016 The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shaker, Christiane, "The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes" (2016). Seton Hall University Dissertations and Theses (ETDs). 2220. https://scholarship.shu.edu/dissertations/2220 Seton Hall University THE “LAMB OF GOD” TITLE IN JOHN’S GOSPEL: BACKGROUND, EXEGESIS, AND MAJOR THEMES A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN THEOLOGY CONCENTRATION IN BIBLICAL THEOLOGY BY CHRISTIANE SHAKER South Orange, New Jersey October 2016 ©2016 Christiane Shaker Abstract This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀµνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁµαρτίαν τοῦ κόσµου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed. -
GOD's GREATEST SIN Rosh Hashanah Second Day October 1
GOD’S GREATEST SIN Rosh Hashanah Second Day October 1, 2019 2 Tishri 5780 Rabbi Jennifer R. Greenspan I have found, at least in my life, that we are often our own worst critics. We expect too much of ourselves, and we overuse the word “should,” trying desperately to reach some unattainable goal of perfection. I should be able to work a full-time job, maintain a clean home, cook and serve three healthy meals a day, and find at least an hour a day for exercise. I should be able to find time to meditate, go to bed earlier, get up earlier, still get eight hours of sleep, drink more water, and start a yoga routine. I should stop buying things I don’t need and be better about saving money. I should stop using disposable bottles, plastic straws, and eating anything that isn’t organic. I should come to synagogue more often. I should stop looking at my phone. I should use my phone to make sure I’m on top of my calendar. I should spend more time with my family. I should figure out how to be perfect already. How many of those “should”s that we constantly tell ourselves are really true to who we are, and how many come from a culture of perfectionism? When we are sitting in a season of judgement, how are we to judge ourselves and our deeds and our sins when we know we’re not perfect? In the Talmud, Rabbi Abbahu asks: Why on Rosh Hashanah do we sound a shofar made from a ram’s horn? אמר הקדוש ברוך הוא: תקעו לפני בשופר של איל כדי שאזכור לכם עקידת יצחק The Holy Blessed One said: use a shofar made from a ram’s horn, so that I will be reminded of the -
Jacob Benmosche Lieberman
Shabbat Shalom. Our Torah portion for this week is Parashat Vayishlach, in which we read about the journeys of our patriarch Jacob and his family after Jacob completes his service for Laban, his father-in-law. G-d commands Jacob to return to the home from which he fled many years before just after stealing his older brother Esau’s birthright as the first-born son of Isaac and Rebecca. Jacob and his family’s return will necessitate at the very least a meeting between Jacob and Esau, if not also a confrontation, since the two brothers had not seen each other since Jacob’s deception of their father robbed Esau of many privileges including the top spot in the family. Understandably, Jacob is afraid to face Esau and his anger. Jacob sends ahead a messenger to Esau to let him know of his return and learns that Esau is coming to meet him, along with 400 men. This exacerbates Jacob’s fear. He divides his family into two camps, with the hope that one will survive should Esau and the men attack. Bravely, Jacob plans to stand in front of his camp to lead them forward, but he doesn’t want to take it on the chin unless he absolutely has to. Before the brothers will meet, Jacob arranges for several messengers to greet Esau and appease him with many generous gifts. Jacob’s planning done for the big reunion ahead, he settles down to sleep for the night. In that sleep, what dreams may come. All night and near into the dawn, Jacob wrestles with a man who may just be an angel. -
The Binding of Isaac, Religious Murder and Kabbalah: Seeds Of
Studies in Christian-Jewish Relations Volume 4 (2009): Jospe R 1-4 REVIEW Lippman Bodoff The Binding of Isaac, Religious Murder and Kabbalah: Seeds of Jewish Extremism and Alienation? (Jerusalem and New York: Devora Publishing, 2005) Reviewed by Raphael Jospe, Bar Ilan University Twice every year, on Rosh Ha-Shanah and on the Sabbath, a few weeks later, when Genesis 22 is read as part of the annual cycle of reading the Torah in the synagogue, Jews are confronted by the drama of the Akedah, Abraham’s “binding” of Isaac in an ultimately aborted attempt to offer his beloved son as a sacrifice to God. On many Sabbaths, and on festivals when the Yizkor (memorial) prayers are recited, Ashkenazi Jews have the custom of reciting the Av Ha-Rahamim, an anonymous prayer from the thirteenth century commemorating Jewish communities martyred in Germany during the first Crusade. Masada, where, after the fall of Jerusalem and the destruction of the Temple, some 960 Jewish zealots and their families held off the Roman army and finally, facing the inevitable, committed mass suicide in 73 CE rather than surrender, is not merely a spectacular historical and archeological site; it has become a site of pilgrimage, where Israeli soldiers proclaim “Masada shall not fall again,” and where many youngsters celebrate their becoming Bar/Bat Mitzvah. The common thread to these three Jewish practices is what Lippman Bodoff calls “religious murder.” To offer one’s child as a sacrifice to God is murder. To kill one’s family and then commit suicide, even under extreme circumstances, as Jewish husbands and fathers did at Masada, and then a thousand years later in the face of Crusader mobs in the Rhineland (1096), and again a century later in York, England, on the Sabbath before Passover, 1190, is, Bodoff argues passionately, murder, and a violation of the moral teachings of Judaism. -
Ford-Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham FINAL
Abstract Judgment in 4 Ezra, 2 Baruch, and Apocalypse of Abraham By: Jason Ford When the Roman army destroyed Jerusalem’s temple in 70 CE, it altered Jewish imagination and compelled religious and community leaders to devise messages of consolation. These messages needed to address both the contemporary situation and maintain continuity with Israel’s religious history. 4 Ezra, 2 Baruch, and Apocalypse of Abraham are three important witnesses to these new messages hope in the face of devastation. In this dissertation I focus on how these three authors used and explored the important religious theme of judgment. Regarding 4 Ezra, I argue that by focusing our reading on judgment and its role in the text’s message we uncover 4 Ezra’s essential meaning. 4 Ezra’s main character misunderstands the implications of the destroyed Temple and, despite rounds of dialogue with and angelic interlocutor, he only comes to see God’s justice for Israel in light of the end-time judgment God shows him in two visions. Woven deeply into the fabric of his story, the author of 2 Baruch utilizes judgment for different purposes. With the community’s stability and guidance in question, 2 Baruch promises the coming of God’s judgment on the wicked nations, as well as the heavenly reward for Israel itself. In that way, judgment serves a pedagogical purpose in 2 Baruch–to stabilize and inspire the community through its teaching. Of the three texts, Apocalypse of Abraham explores the meaning of judgment must directly. It also offers the most radical portrayal of judgment. -
Using Shared Use to Improve the Food Environment
Using Shared Use to Improve the Food Environment PRESENTED BY: Rebecca Abraham, New York Academy of Medicine Julie Noble, Healthy Kingston for Kids School and Community Garden Committee Erica Lynch, Cornell University Cooperative Extension Sullivan County Anne Rogan, SUNY Cobleskill Ben Winig, Change Lab Solutions How To Use GoToWebinar GoToWebinar Viewer GoToWebinar Control panel How To Use GoToWebinar Your Participation Open and hide your control panel If you have any technical questions or problems please contact: Submit questions and comments via Rebecca the Questions panel Abraham rabraham@nyam Note: Today’s presentation is being .org recorded and will be distributed at a later date. 212‐419‐3556 About Food Day • Annual event on October 24th • Food Day 2015 has the theme: "Toward a Greener Diet.“ • Organized by the Center for Science for the Public Interest Agenda • Introduction to Shared Use – Rebecca Abraham • Case Study: Kingston City Gardens – Julie Noble • Case Study: EaT Kitchen in Sullivan County –Erica Lynch • Case Study: SUNY Cobleskill Community Kitchen –Dr. Anne Rogan & Margi Neary • Question and Answers & Apple Crunch! –Ben Winig, Change Lab Solutions About the New York Academy Of Medicine Priorities: • Strengthen systems that prevent disease and promote the public’s health • Eliminate health disparities • Support healthy aging • Preserve and promote the heritage of Medicine and Public Health About Designing A Strong and Healthy New York (DASH‐NY) • The Coalition: • A network of over 100 members from multiple sectors committed to transforming New York’s communities • Policy Center: • Policy analysis and research to help educate decision makers and the broader community The New York Shared Use Policy Implementation Guide Presented by: Rebecca Abraham, New York Academy of Medicine What is Shared Use? • Shared use is simply a way for governments, non‐profits or other entities to open resources to the entire community. -
General Index
GENERAL INDEX Aaron, 73, 78, 275, 278 Bilhah, 88–89 Abraham, 64, 72, 77, 101–103, 171–172, Boaz, 290 204, 285–287, 289 Body, symbolism of, 22–23, 47, 108–109, Absalom, 165, 168, 171, 176, 178 162, 181, 259 Abtalon, 2 Burnt offering, 21, 124, 139, 210 Adam, 83, 103, 293 Adonijah, 178 Cain, 178, 181, 278 Adjuration, 79, 81, 84–91, 124–125, 133, Change and decline, 138, 167 Graeco-Roman approaches, 256–263 Adultery rabbinic approaches, 250–256, 262–263 and decline, 115, 255–259, 262–263 Children exposure of, 70–72, 76, 111–112, 167, illegitimate, 72, 219–220, 282–296 170, 287 qualities of, 216–219, 221–222, 284 and idolatry, 34–35, 47, 72–74, 211, resemblances of, 72, 286–287 270 Christianity, 19, 108–109, 165–166, 226, Christian perspectives on, 108–109, 284, 288–296 235 Confession, see Guilt, confession of Roman perspectives on, 39, 107–109, Contra Celsum, 288, 293, 295 116, 231, 258–259 Critical Approaches, 9–13, 271–272 and Ten Commandments, 283–284 Form Criticism, 12 in Temple precincts, 157–158 History of Traditions Approach, 12 Agag, 273 Redaction Criticism, 11 Agrippa, 44 Source Criticism, 11 Ahab, 189 Synoptic Approach, 11, 13 Ahashverosh, 201 Curse, see Oath and curse Ahitofel, 178 Akedah (binding of Isaac), 77, 284 David, King, 41, 88, 179, 289–290 Amalek, 276 Dead Sea Scrolls, 10, 154–156, 279–281 Amen, 123, 126, 129–137, 139, 215, 276 Dinah, 42 Amnon, 88, 189 Divorce, 39, 49–51, 54, 60–63, 137, Appian, 259–260 187–188, 224, 235, 252, 290, 294 Ashes, 98–99, 101–103, 140–147, 152, 157 Doeg, 178 Augustus, 259 Doras, 261 Avihu, -
Miriam Rebecca Leah from Blacks Or Jews). the Centrality of Hitler's
WERN E R L EO L OE WEN ST EIN , M . D . Schwartzen oder Juden" (We have blood only from Blacks or Jews). Miriam The centrality of Hitler's racial purity myths in Nazi ideology required the extermination of Jews. Thus, you will appreciate the irony of the unanimous response of those wounded S.S. officers, the epitome of the Aryan ideal, in need of blood: "Das macht nichts" (It doesn't matter). Blood is blood after all, and its common denominator is always red, despite the race of the donor. Rebecca There isn't much humor to be found in the Holocaust. Perhaps this is it: a Jewish doctor who was denied the nationality of his birth, telling wounded S.S. officers they are about to receive blood from Untermenschen (sub humans). Leah And, 76 years later, his daughter and two granddaughters are standing here this evening to tell you this story after regaining our German citizenship, a right passed along to us because it was denied to him. [End of Yom HaShoah reading.] When people ask me why I became a German citizen and encouraged my children to obtain their citizenship papers (Einbiirgerungsurkunde), I cite my father. In the 1970s, the German Consulate placed an announcement in the A ujbau, a weekly German Jewish newspaper for the emigre community, to which we subscribed. I used to love to try to read it, but since it was half auf Deutsch (in German), it was a challenge. The ad declared that if anyone had been denied a professional license during the Third Reich, upon submission of proper documentation, they could receive their license (medical, legal, teaching, etc.). -
Criticism of Religion and Child Abuse in the Video Game the Binding of Isaac
Tilburg University I Have Faith in Thee, Lord Bosman, Frank; van Wieringen, Archibald Published in: Religions DOI: 10.3390/rel9040133 Publication date: 2018 Document Version Publisher's PDF, also known as Version of record Link to publication in Tilburg University Research Portal Citation for published version (APA): Bosman, F., & van Wieringen, A. (2018). I Have Faith in Thee, Lord: Criticism of Religion and Child Abuse in the Video Game the Binding of Isaac. Religions, 9(4), [133]. https://doi.org/10.3390/rel9040133 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 30. sep. 2021 religions Article I Have Faith in Thee, Lord: Criticism of Religion and Child Abuse in the Video Game the Binding of Isaac Frank G. Bosman 1,* and Archibald L. H. M. van Wieringen 2 1 Department of Systematic Theology and Philosophy, Tilburg University, 5037 AB Tilburg, The Netherlands 2 Department of Biblical Sciences and Church History, Tilburg University, 5037 AB Tilburg, The Netherlands; [email protected] * Correspondence: [email protected] or [email protected] Received: 26 March 2018; Accepted: 12 April 2018; Published: 16 April 2018 Abstract: The game The Binding of Isaac is an excellent example of a game that incorporates criticism of religion. -
This Is Our Story
Foundations for Ministry Unit One: This is Our Story Prepared for the Local Ministry Department by Robert Daborn and Elizabeth Jordan Published by Lichfield Diocesan Local Ministry Department First published 2003 Revised 2008 © Lichfield Diocesan Board of Finance Reproduction or storage in any retrieval system, in whole or in part, is forbidden, whether for sale or otherwise, without written permission from the Local Ministry Office, St Mary’s House, The Close, Lichfield, WS13 7LD. 2 Unit 1: This is Our Story Aims of this Unit: o To encourage and equip you to describe your own journey in faith; o To explore the place of worship and the Bible in Christian discipleship o To develop your understanding of the Old Testament. o To relate the faith story of you and your Christian community to that of believers through all ages. Contents: Session 1 Telling my story Session 2 Prayer and worship Session 3 The Bible Session 4 The Story of the Old Testament Session 5 Family histories Session 6 A new start Session 7 Messages and demands Session 8 Songs from a strange land Session 9 Poems and proverbs Introducing Foundations for Ministry This study course has been designed with two aims in mind: 1. to provide a one-year foundation course for potential candidates for Ministry in the Diocese of Lichfield 2. to offer to people involved in a wide range of ministries in and beyond their local church a basic introduction to Biblical studies and Christian theology. Students who complete Foundations for Ministry successfully should be able to demonstrate – a growing understanding of the biblical and historical tradition of the church and its implications for and reference to Christian discipleship a growing capacity for theological reflection on their own experience, including work, family, relationships etc. -
I Will Pour out My Spirit on All Flesh (Joel 3:1)
I WILL POUR OUT MY SPIRIT ON ALL FLESH (JOEL 3:1) MORDECAI SCHREIBER 1 In a way, like Deutero-Isaiah, Joel is a mysterious prophet, except for the fact that we know his name. There is absolutely no agreement as to when he lived and prophesied. He has been shifted around by the traditional Jewish sources and by modern scholars from 800 BCE to 500 BCE and even later. He is sandwiched in the "Twelve Prophets" between Hosea and Amos, which would make him one of the early prophets, yet he seems unconnected to a particular time or place. As such, he is somewhat lost in the shuffle and does 2 not receive enough attention. His main vision has to do with a plague of four different kinds of locust that invade the land and cause total devastation. It is not clear whether he is referring to an actual plague or is using symbolic lan- guage to describe the enemies of Israel. In four short chapters, Joel alludes to the prophecies of several of his colleagues, as when he reverses Isaiah's words in the vision of the end of days about beating swords into ploughshares (Isa. 2:4, Joel 4:10), or when he uses Amos's image of God roaring like a lion (Amos 1:2, Joel 4:16). Like other literary prophets, he has his own vision of 3 the Day of Adonai, which includes the following prediction that deserves a very close reading: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out My spirit (Joel 3:1-2). -
The Jesse Tree Who Was Jesse?
THE JESSE TREE WHO WAS JESSE? The prophet Isaiah foretold the coming of the Messiah. Isaiah's words helped people L- know that the One who was promised to them by God would be born into the family of Jesse. " A shoot shall sprout from the stump of Jesse and from his roots a bud shall blossom." Isaiah II: I-10 Jesse of Bethlehem had seven sons. Jesse's youngest son, David, watched over the sheep for him. One day the prophet Samuel came to Jesse's house and met David. Samuel anointed David. Many years later, David became King. It was from Jesse that the family tree branched out to David and his descendants. Jesse and David were ancestors of Jesus. At the time of Jesus' birth all those who belonged to the family of David had to return to the town of Bethlehem because a census was being taken. Since Joseph and Mary were of the House of David, they had to travel from Nazareth to Bethlehem to register. WHAT IS THE JESSE TREE? The Jesse Tree is a special tree used during the season of Advent. The Jesse Tree represents the family tree of Jesus. It serves as a reminder of the human family of Jesus. The uniqueness of the Jesse Tree comes from the ornaments that are used to decorate it. They are symbols that depict the ancestors of Jesus or a prophecy fulfilled at His coming. Traditionally, the Jesse Tree ornaments also included representations of Adam, F.ve and Creation. These symbolize the promise.. The Jesse Tree Book SUGGESTIONS FOR JESSE TREE ORNAMENTS Directions: The list of names below are Sarah: Genesis 15 and 21 suggestions that can be used for Jesse Tree Ornaments.