Aaron, 264 Abiathar High Priest, 363 Abraham, 300 Absolutism, 200

Total Page:16

File Type:pdf, Size:1020Kb

Aaron, 264 Abiathar High Priest, 363 Abraham, 300 Absolutism, 200 Cambridge University Press 978-0-521-83667-8 - The Cambridge Companion to Hobbes's Leviathan Edited by Patricia Springborg Index More information index Aaron, 264 Arminianism, 15, 246 Abiathar Arminius, Jacobus, 247, 266n17 high priest, 363 Asclepius, 33–5, 38, 44, 53 Abraham, 300 asthenes,´ 13, 297, See also absolutism, 200, 212–13, 443, 453, weakness 474, 494 ataraxia (psychological well-being), Achillini, 345 135 Act of Uniformity (1667), 312 Athens, 46, 408 Adam, 244, 248, 250 Aubrey, John, 17, 432, Brief Anabaptists, 396 Lives Anglicanism, 358–60, 365, 369–70, Augustine, 244, 277, 398, City of 395, 449 God anopheles,´ 13, 297, See also Austin, John, 19, 443–5, 494, See uselessness also William Birchley, Anselm of Canterbury Christian Moderator archbishop and saint, 279 authorization, political, 148, 206, anthropology, 98, 272, See 224, 231–2, 482 materialist Aylesbury, Sir Thomas, 462 Antioch synagogue, 295 Bacon, Francis, 414 Apollodoros Baillie, Robert ancient historian, 70 Scottish Presbyterian, 488 Aquinas, Thomas, 219, 245, 277, barbarism (‘barbaries’), 14, 341, 348, 345, 376 471 Archimboldo, Guiseppe Baxter, Richard, 18, 446, 484–9 Archimboldesque composite Bayle, Pierre, 207 images, 38 Bayne, Paul, 169, 301 Aristophanes, 114 Beacon Aristotelians, 82–4, 88–9, 97, 339, petition, 483–94 346, 424 Beccaria, 235, 238n32 Aristotle, 84–5, 96, 128, 133–5, 300, Bellarmine, Robert 342–6, 347–51, 354, 393, 396, Catholic Cardinal, 319–21, 362–4, 422, 435, Rhetoric, Metaphysics 389, 395 523 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-83667-8 - The Cambridge Companion to Hobbes's Leviathan Edited by Patricia Springborg Index More information 524 Index Benjamin, Walter, 38 Cavendish, Henry, 36 Berkel, Abraham van, 450 Cavendish, Margaret Bible, 65, 243–5, 375–82, 386, 417, duchess of Newcastle, 36 433, 453 Cavendish, William Biblical criticism, 317 duke of Devonshire, 36, 414, 462 English, 294 Cawdrey, Daniel, 18 modern, 293 Cecill, Thomas, 46 Biblical Golden Rule, 132, 141 centaur, 69–70, 96, See also hybrid Biel, Gabriel, 345 (mythological) Birchley, William, 492, See also Cephas, 325, 388, See St. Peter Austin, John Charles I, 171, 461–3, See also Bishop of Derry, 282–3, 358, 395 Charlemagne; Charles the blasphemy, law of, 63 Great Boethius, 342, 347–8, 354 Charles II, 40, 42, 414, 424, 447, Bosse, Abraham, 30, 40 462–4 Boyle, Robert, 17, 292, 429, Charron, Pierre, 341 433–4 Cheke, John, 305n7 Bramhall, John, 272–85, 299, 347–8, Chillingworth, William, 376, 415, 358, 379, 394–7, 424, 428, 455, 417, 461 See also Archbishop of Chimaira Armagh, Debate with Hobbes lion-headed monster, 71 Bredekamp, Horst, 6–8, 63, 74, Christ’s effectiveness (Wirkung Thomas Hobbes Visuelle Christi), 296 Strategien (Berlin, 1999) Christian Church, 338, 378, Bridge, William, 160, 169 396 Brunner, Otto, 67 Church of England, 322, 358, 388, Bruno, Giordano, 414 418, 435 Burgess, Glenn, 496n15 Church of Rome, 263, 324, 433, Burton, Thomas, 486 442 Butler, Samuel, 452 Church of Scotland, 322 Christian state, 62, 257, 291, 363 Caesar, 386 chrysaor Calamy, Edmund, 18 giant, son of Poseidon and Calvin, John, 245–6, 260–2, 314, Medusa, 70 375–7, 380, 384–9, 444 Cicero, 160, 340, 446 Calvinism, 15, 368, 389 civil law, 119–21, 138, 146, 203, Campanella, Tommaso, 98 208, 228, 302–3, 472 Canons of Dort (1619), 246 civil science, 22, 64, 78, 99, 124, Cardano, Gerolamo, 340 135–6, 138–40, 144, 479 Cary, Lucius, 415, 461 civil society/state, 116, 119–20, Castellio, Sebastian, 314, See also 200–6, 208–11, 221, 258, 364, Erasmian liberalism 479 Catechism, 245–6, 483, See also civil strife, 402 Greater Catechism (John civil war, English, 166, 172, 190, Owen) 302, 393, 414, 461–2, 466, Cavendish, Charles, 423, 462 472 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-83667-8 - The Cambridge Companion to Hobbes's Leviathan Edited by Patricia Springborg Index More information Index 525 Clarendon, 1st earl of Cowley, Abraham, 426, 452 Edward Hyde, q.v., 415, 426, 443, crime (crimen), 219–21, 223 446, 448 against state, 221, See also non Clarendon, Earl of, 17, See also iure ‘Imperij sed iure belli’ Edward Hyde, q.v. criminal law, xii, 217, 228, 232–3 Clement of Alexandria theory of Grotius, 230 Church Father, 276 Cromwell, Oliver, 425, 445, 465–6, Codex Hermeticum, 34, See also 481, 484, 486, 489, 490–1, Hermeticism 493–4 Coke, Edward, 10, 227, 472 Crooke, Andrew, publisher, 480 Columbus, Christopher, 113 Cudworth, Ralph, 17, 430 Common Law, 145, 226 Cumberland, Richard, 450–1, De tradition, 11 Legibus Naturae Commonwealth, 33, 175, 205, 362, cura animarum (pastoral care), 16 389, 494 Curley, Edwin, 13, 252 Christian, 10–12, 297, 363, 489, Cyril of Alexandria 491 Church Father (c. 375–444), 398 conatus, 87–9, 100, 209 Constant, Benjamin, 206–7, 211 Damascene, John, 347, 398, See also Constantine, Emperor, 397, 398, John of Damascus 401–2, 405 Davenant, William, 64–6 Constantinople, 203, 209 Gondibert, 42, 66 contract theory. See also social Davies, John, 482 contract De Martel, Thomas, 392 Hobbes’s, 443 De Vitoria, Francisco, 219 contractarianism decaying sense (Hobbes Hobbesian moral, 147 imagination), 95 Kant’s moral, 147 Decembrio, Candido, 341 Copernicus, Nicolaus, 35, 416 demon (daemon), 69, 74, 380, See Corcyra, 190 also demonology corporeal/incorporeal, 92, 96, desacralization, 13, 297 100–1, 345, 348–50, 419 Descartes, Renee,´ 63, 82–4, 94–5, Corpus Christi College, Oxford 345, 347, 415–17, 419–24, 430, Cambridge, 436 435, Discourse Corpus Hermeticum, 34 Deuteronomy, 377–8 Cosin, John, 358, See also Bishop of Devonshire, Earl of, 462, See also Durham William Cavendish Cotton, Charles, 482 diaspora, 19 Council of Nicaea (AD 325), 397, Digby, Kenelm, 419, 422, 424, 401–2 430 court, royal, 17 Digges, Dudley, 169, The court of Inquisition, 32, 218–19 Unlawfulnesse of Subjects Spanish and Portuguese, 311 Diodorus of Sicily covenant theology, 243–8, 250, 251, ancient historian, 124n18 253–8, 260–1, 264–5, 316, See Dionysos also covenant Greek god, 70–3, 74 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-83667-8 - The Cambridge Companion to Hobbes's Leviathan Edited by Patricia Springborg Index More information 526 Index divine law, 122 essence (essentia), 340, 346–8, Doppeldecker/Doppelganger¨ 350–1 figures, 36, See also pace separate, 101 Kantorowicz Eucharist, doctrine of, 387 Dryden, John, 449 Euclid, 35 Du Moulin, Louis, 448 Euripides, 71–3, Bakchai Du Verdus, Francois, 392 European civil law tradition, 10, See Duc de Broglie, 213 also Rechtsstaat Duppa, Brian, 441–3 Durandus a S. Porciano, 345, See faith (fides), 244 also Guillaume Durand; Falkland, 2nd Viscount, Lucius Duranti; Durantis Carey (1610–43), 461 Fanshawe, Richard, 42 Eachard, John, 428, 443, 449 Fawn, Luke, 483 Ecumenical Councils, 337 fear, 75, 111, 190, 202, 255, See also Edward III, 36 fear of death (Epicurean) Edwards, David, 327, 332, On Fenelon, Franc¸ois de Salignac de la Toleration Mothe (1651–1715), 207 Edwards, Thomas, 18 Ferguson, James, 296, 299 effigies, royal, 33, 35–8 Field, Richard Elizabeth I, queen of England, 405, Dean of Gloucester, 367 414 Filmer, Sir Robert, 427, 443 emblem books, 7 Fiora, Joachim of, 262 English Civil War, 361 Fonseca, 345 English Nation (popolus fortune, 323, 466 Anglicanus), 170 Enlightenment, 102, 222, 265, 314, Galileo, Galilei, 88, 90, 219, 313, 321, 326, See also radical 414–17, 422–4, Saggiatore Enlightenment, Enlightenment (1623) Deism Gassendi, Pierre, Syntagma entity and body (ens and corpus), French philosopher, 17, 86, 341, 100 416, 419, 422–5, 430 Ephesians, 112–13, 301 Gellibrand, Samuel, 483, 488 Epicurus, 124n19, 422, 430 Genesis, 126n33 Epiphanius, 398 gentile (pagan), 63, 69, 75, 323, 340, episcopacy (Anglican), 325, 367–70, 378–81, 401 372, 387, 389, 434, 490, 494 glory, 110, 116, 119, 181–93, 194–6, Episcopalian 296, 471 Church organization, 444, God’s glory, 247 Government by an Overseer God episteme, 11, See also absolute power (potentia absoluta epistemology Dei), 274 Erasmus of Rotterdam, 14, 293, as cause, 380–6 319–21, 381 God’s tyranny, 272 Erastianism, 18, 480, 489–90, 492 God’s will, 275 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-83667-8 - The Cambridge Companion to Hobbes's Leviathan Edited by Patricia Springborg Index More information Index 527 mortal, 34–6, See also immortal heresy, 69–70, 244, 312, 314, 316, God 318, 320–1, 396–7, 400–2, 434, ordinary power (potentia ordinata 447, 478 Dei), 274 Herle, Charles, 165–6 as person, 380–6 hermeneutics, 15, 256, See also Godolphin, Sydney, 415 Hermetic, Hermeticism God’s will, 274, See also ‘divine Protestant, 398 will’, ‘power of God’ Hermes, 54n26 Golden Age, 113, 124 Herveus, 345 Gomorrah, 278 Hesiod, 114, 124n17 Goodwin, John, 166, 484 Hill, Thomas, 485–7 Goodwin, Thomas, 169, Christ Set Hippo, 376, See also Augustine of Forth Hippolytus Great Tew circle, 415, 461, 463, 467 Homer, 114 Gregory of Rimini, 345 honour, 35, 181–5, 187–92, 364, Gresham, Sir Thomas, 434 387 Grotius, Hugo, 220, 222, 227, Aristotelian honour, 187 229–30, 232–4, 293–4 Horace, 114 Guarini, Giovanni Battista, 42, House of Commons, 175, 313, 434 Pastor Fide House of Lords, 313, 361, 434 human nature, theory of, 7–9, Hades, 380 116–20, 467–8 Hales, John, 461 humanism, European, 341, 351, 467 Hall, John, 445, 489 Humphrey, Robinson, 486–8 Hall, Joseph Hunton, Philip, 160, 165–7 bishop of Exeter and Norwich, Hyde, Edward, 18, 415, 443, 446, 362 460, 481, See Earl of Clarendon Hall, Magdalen, 83 Hydra Hammond, Henry, 293–4, many-headed serpent, 71 Paraphrase hypostasis (‘upostasis) Hariot, Thomas, 462 substance, personality, hypostacy, Harley, 54n51 337, 398 Harnack, Adolf von 19c.
Recommended publications
  • Josephus As Political Philosopher: His Concept of Kingship
    University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2017 Josephus As Political Philosopher: His Concept Of Kingship Jacob Douglas Feeley University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Jewish Studies Commons Recommended Citation Feeley, Jacob Douglas, "Josephus As Political Philosopher: His Concept Of Kingship" (2017). Publicly Accessible Penn Dissertations. 2276. https://repository.upenn.edu/edissertations/2276 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2276 For more information, please contact [email protected]. Josephus As Political Philosopher: His Concept Of Kingship Abstract Scholars who have discussed Josephus’ political philosophy have largely focused on his concepts of aristokratia or theokratia. In general, they have ignored his concept of kingship. Those that have commented on it tend to dismiss Josephus as anti-monarchical and ascribe this to the biblical anti- monarchical tradition. To date, Josephus’ concept of kingship has not been treated as a significant component of his political philosophy. Through a close reading of Josephus’ longest text, the Jewish Antiquities, a historical work that provides extensive accounts of kings and kingship, I show that Josephus had a fully developed theory of monarchical government that drew on biblical and Greco- Roman models of kingship. Josephus held that ideal kingship was the responsible use of the personal power of one individual to advance the interests of the governed and maintain his and his subjects’ loyalty to Yahweh. The king relied primarily on a standard array of classical virtues to preserve social order in the kingdom, protect it from external threats, maintain his subjects’ quality of life, and provide them with a model for proper moral conduct.
    [Show full text]
  • Unpacking the Book #12The Tabernacle
    The W.E.L.L. Stoneybrooke Christian Schools Sherry L. Worel www.sherryworel.com 2012.UTB.12 Unpacking the Book #12The Tabernacle I. An overview There are nearly 470 verses in our bible used to describe the form and furnishings of the Tabernacle and Temple. The bible gives a very specific plan for the building of the tabernacle. However, the temple is not outlined in detail. I Chron. 28:11‐19 does seem to indicate that the Lord gave David some sort of plan or model. The tabernacle was an ornate tent shrine that served the people of Israel for approximately 200 years until it was replaced by Solomon’s temple. This temple served as God’s home for approximately 400 years until the Babylonians destroyed it in 586 BC. When the Israelites returned from Babylon, Zerubbabel over saw the rebuilding of a much inferior temple in 520 BC. This building was damaged and repaired many times until Herod built his “renovation” in 19 BC. The Roman General, Titus destroyed this temple in 70AD. II. The Tabernacle (The Tent of Meeting or Place of Dwelling) A. Consider the New Testament perspective: Hebrews 9:9‐11, 10:1, Col. 2:17 and Revelation 15:5, 21:3 B. Moses was given a model of this meeting house by God Himself (Ex. 25:40) C. The craftsmen Bezalel and Oholiab built this ornate tent. See Ex. 25‐27, 35‐40 for all the details. 1. There was a linen fence that formed an outer courtyard. In that courtyard were two furnishings: a.
    [Show full text]
  • High Priests Garments and History
    THE HIGH PRIEST - GARMENTS AND HISTORY Historical Significance and Symbolism Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST • Brief Introduction • Appearance in the VSL • Garments – Biblical Explanations – Use in Royal Arch • Observations Joseph Martinez Manassas Chapter #81, RAM TRIVIA • Master of the Chapter – in United States – Excellent High Priest, King, and Scribe • In United Kingdom – First, Second, Third Principal • In Ireland – Excellent King, High Priest and Chief Scribe Joseph Martinez Manassas Chapter #81, RAM TRIVIA • In United Kingdom – First, Second, Third Principal – Most Excellent Zerubbabel Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST • Master of a Chapter • Member of the Grand Council • Past High Priest – Wears a distinctive Symbol Joseph Martinez Manassas Chapter #81, RAM ROYAL ARCH - HIGH PRIEST SYMBOL • Is the Breastplate of the High Priest of Israel • Described in Exodus 28 • Created in Exodus 39 • Worn by Aaron in Leviticus 8 Joseph Martinez Manassas Chapter #81, RAM THE HIGH PRIEST OF ISRAEL • Aaron was the first – Exodus 28 • Was to be successive through Aaron’s line – Aaron Eleazar Phinehas Abishua Bukki Uzzi – Ithamar Eli Ahitub Ahijah Ahimelech Abiathar • Solomon – Abiathar Zadok (High Priest at completion of the First Temple) Joseph Martinez Manassas Chapter #81, RAM THE FIRST TEMPLE • David – Abiathar and Zadok were High Priests in tandem • Solomon – When Adonijah tries to claim power and kingship • Abiathar sides with Adonijah’s camp – David near death proclaims Solomon
    [Show full text]
  • The Aaronic Priesthood Exodus 28:1
    THE AARONIC PRIESTHOOD EXODUS 28:1 Man has an inherent knowledge of God (Rom. 1:18-32) and sinfulness (Rom. 2:14-15) and it seems every religion has some sort of priesthood to repre- sent man to God. In the case of Judaism, it was the Aaronic Priesthood. Romans 1:18–19 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteous- ness, 19because that which is known about God is evident within them; for God made it evident to them. Romans 2:14–15 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bear- ing witness and their thoughts alternately accusing or else defending them, In Exodus 27:21, we noted the first hint of the appointment of Aaron and his sons to be the priests of Yahweh. In Exodus 28:1, the appointment was offi- cially proclaimed. Exodus 28:1 1“Then bring near to yourself Aaron your brother, and his sons with ,to Me—Aaron [כָּהַן] him, from among the sons of Israel, to minister as priest Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. and it refers to the כֹּהֵן is not the word for priest; that word is כָּהַן The word means to ,כָּהַן ,position of priest as mediator between God and man. This word act or to serve as a priest, hence, the NASB translates it to “minister as priest.” One is the noun and one is the verb.
    [Show full text]
  • Twenty-First Centuryantisemitism and Its Origins
    TWENTY-FIRST CENTURYANTISEMITISM AND ITS ORIGINS SLLL - Senior Scholars February 4 – March 3, 2019 TWENTY-FIRST CENTURY ANTISEMITISM AND ITS ORIGINS Feb 4 – Greco-Roman Roots Feb 11 – The Theological Angle Feb 18 – Folk Superstition and Economics Feb 25 – From Religion to Race Mar 3 – White Nationalism and White Supremacy Roman Judea Linguistic Excursus IOUDAIOS = Somebody from the province of Ioudaia/Judaea IOUDAISMOS = Social, religious or cultural characteristic of the inhabitants of that province. CONSIDER: 13 But no one had the courage to speak favorably about him in public, for they were afraid of getting in trouble with the Jewish leaders. [John 7:13 New Living Translation (NLT)] BETTER TRNSLATION: 13 But no one had the courage to speak favorably about him in public, for they were afraid of getting in trouble with the Judean leaders. Judeans in the Roman Empire Excursus II: Mystery Religions (1) Usually based on an annual vegetation cycle; and so on the natural processes of growth, death, decay, and rebirth. (2) Passed on secret esoteric knowledge (gnosis) to initiates on how humans might achieve unity with the deity and so achieve immortality and/or rebirth. (3) Central ceremony was usually a re-enactment of the foundation myth so as to achieve an ecstatic state. In this way one participated spiritually in the death and rebirth of the god, overcoming the earthly and temporal. (4) There was less concern with doctrine and more on emotional experience. Tended to be inclusivistic. Mystery Religions USUALLY ASSOCIATED WITH “ASIATIC “RELIGIONS: • Egyptian Isis (Egyptian) • Mithras (Persian) • Sabazius (Thracian/Phrygian) • Cybele (Phrygian).
    [Show full text]
  • Reading Jeremiah
    Leaven Volume 15 Issue 4 Jeremiah Article 3 1-1-2007 Reading Jeremiah Timothy M. Willis [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willis, Timothy M. (2007) "Reading Jeremiah," Leaven: Vol. 15 : Iss. 4 , Article 3. Available at: https://digitalcommons.pepperdine.edu/leaven/vol15/iss4/3 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Willis: Reading Jeremiah Reading Jeremiah TIMOTHY M. WILLIS he Book of Jeremiah is a book of prophecy. More than any other book of prophecy, the Book of Jeremiah reveals to us how a book of prophecy came into being. This gives us some helpful Tpointers about the nature of a book of prophecy and how we are to read it. In particular, it shows the importance of distinguishing between the message in an isolated prophecy-read in the light of its original context-and the message in the same prophecy as it is presented within the context of an entire book of prophecy. A good place to begin to see this is with Jeremiah 1.1-3 and Jeremiah 36. The former opens the door to the historical setting of Jeremiah and his book, and the latter points us more directly to the phenomenon of prophetic writing.
    [Show full text]
  • Feed My Sheep
    -1- FEED MY SHEEP PUBLISHED BY JAMES W. BRUGGEMAN STONE KINGDOM MINISTRIES P. O. BOX 5695 ASHEVILLE, NC 28813 U.S.A. www.stonekingdom.org Issue #99 February 2007 The Coup D’état Begins ast issue we took a detour from our continuing ored to be invited as special guests to a sacrifice by L studies in the life of David to examine the issue of the Prince. They travel with him down to Hebron for whether Abraham and Sarah committed incest. That the big sacrifice-“shindig.” question arose because David’s son, Amnon, had inces- tuously raped his half-sister, Tamar; and Abram had While there were indeed sacrifices made, and stated that Sarai and he had the same father but not the undoubtedly Prince Absalom put on quite a religious same mother. We trust last issue laid to rest any qualms show, we need to remember that in many of the sacri- any believer had about that question. We now rejoin the fices, the animal was not burned up. Rather, it was narrative of the multiple tragedies in David’s family. roasted and grilled and shared with friends of the one making the sacrifice. And of course there would be We had paused at the point where David’s son, plenty of vintage “Hebron Cabernet Sauvignon” to go Absalom—now returned from exile for murdering Am- around. After all, what’s a meal without some good non—has been ingratiating himself with all the people wine, Absalom would remark. by slandering his father, the king. He has sought the approval of his father to go to Hebron to “do service” to So, if you can picture it, Absalom was throwing God.
    [Show full text]
  • Please Let Us Know If You Are Unable to Copy Pages Or Need Anything to Help You Guide Your Child Through the Lesson
    We at Meadowlark are very sorry we are missing your kiddo in Bible Class. Our Sunday school teachers work very hard to provide a fun experience learning God’s word. We look forward to the time when we can see you in class again! Until then, please use this guide to continue your child’s journey through the Bible. Included: * A weekly lesson, used with permission, from our standard Sunday school curriculum, Bible Study Guide for All Ages *Songs *Bible knowledge review questions *Memory work (may have link to a song or craft idea) *Get Active *Vocabulary and Concepts needed for better understanding of lesson *A Bible lesson including: a printable worksheet (found at top of lesson, directly under the lesson title) . Read “Black” instructions, these are directly on the curriculum. ​Red​ are my personal thoughts as if I were teaching in the classroom. The ​blue​ is the instructions for the worksheets. *Review questions *A discussion in applying the lesson (usually includes a print out color sheet) *Other helpful links for supporting Christian family growth Please let us know if you are unable to copy pages or need anything to help you guide your child through the lesson. Each lesson is given at the primary learning level. You may choose to adjust for younger or older kids. Please let me know if you need help adjusting. It is my prayer that your family will be blessed with the time you spend in God’s word together! Lesson 306 "David Flees From Saul; Saul Kills the Priests" 1 Samuel 21-22 If you choose, print off the Intermediate papers for OLDER students.
    [Show full text]
  • Hayyei Sarah
    Haftarah for Hayyei Sarah I Kings 1:1-31 This translation was taken from the JPS Tanakh 1 King David was now old, advanced in years; and though they covered him with bedclothes, he never felt warm. 2 His courtiers said to him, "Let a young virgin be sought for my lord the king, to wait upon Your Majesty and be his attendant; and let her lie in your bosom, and my lord the king will be warm." 3 So they looked for a beautiful girl throughout the territory of Israel. They found Abishag the Shunammite and brought her to the king. 4 The girl was exceedingly beautiful. She became the king's attendant and waited upon him; but the king was not intimate with her. 5 Now Adonijah son of Haggith went about boasting, "I will be king!" He provided himself with chariots and horses, and an escort of fifty outrunners. 6 His father had never scolded him: "Why did you do that?" He was the one born after Absalom and, like him, was very handsome. 7 He conferred with Joab son of Zeruiah and with the priest Abiathar, and they supported Adonijah; 8 but the priest Zadok, Benaiah son of Jehoiada, the prophet Nathan, Shimei and Rei, and David's own fighting men did not side with Adonijah. 9 Adonijah made a sacrificial feast of sheep, oxen, and fatlings at the Zoheleth stone which is near En-rogel; he invited all his brother princes and all the king's courtiers of the tribe of Judah; 10 but he did not invite the prophet Nathan, or Benaiah, or the fighting men, or his brother Solomon.
    [Show full text]
  • The Kings, Prophets and Priests of Judah
    The Kings, Prophets and Priests of Judah These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!” (John 14:6). Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8–10). If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1John 1:9). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud.
    [Show full text]
  • Zadok and Nehushtan
    ZADOK AND NEHUSHTAN H. H. ROWLEY I HE figure of Zadok has always commanded the interest of T Old Testament students, and the problem of his anteced- ents has found no certain solution. He appears suddenly beside Abiathar in the Jerusalem priesthood in the time of David, but the Old Testament gives us no reliable information as to whence he came. He is provided, indeed, with two different genealogies, but of these one is almost certainly due to textual corruption, and the other to the pious fabrication of a later age. For whereas 2 Sam 8 17 declares him to be the son of Ahitub, and so apparently of the family of Eli,1 1 Chron 24 3 represents him as belonging to the house of Eleazar, which is contrasted with the house of ־Ithamar, to which Eli belonged, while 1 Chron 5 30-34, 6 35r38 provides him with a full genealogy back to (־־E. V. 6 450-53 ,8) Aaron. That he was not the son of Ahitub, Eli’s grandson (1 Sam 14 3) is certain,2 for 1 Sam 2 27-36 was clearly written to explain the 1 Kennett {Old Testament Essays, 1928, 77) thinks the text of 1 Sam 143 unreliable, and doubts the soundness of the connexion of Ahitub with the house of Eli. 2 Graf, indeed, held that Zadok's father was the same person as Ahimelech's father, and hence that Zadok belonged to the house of Eli. Cf. De templo Silonensi commentario ad illustrandum locum lud. xviii. 30 sq. scripta (Mem- oriam anniversariam dedicatae ante hos CCCXII annos Scholae Regiae Afranae d.
    [Show full text]
  • Abiathar ―Mark 2:26 Wilbur N Pickering, Thm Phd
    Abiathar ―Mark 2:26 Wilbur N Pickering, ThM PhD Some of my readers may be aware that this verse has destroyed the faith of at least one scholar in our day, although he was reared in an evangelical home. He understood Jesus to be saying that Abiathar was the priest with whom David dealt, when in fact it was his father, Ahimelech. If Jesus stated an historical error as fact, then he could not be God. So he turned his back on Jesus. I consider that his decision was lamentable and unnecessary, and in the interest of helping others who may be troubled by this verse, I offer the following explanation: "How he entered the house of God (making Abiathar high priest) and ate the consecrated bread, which only priests are permitted to eat, and shared it with those who were with him.” My rendering is rather different than the ‘in the days of Abiathar the high priest’ of the AV, NKJV and NIV. We are translating three Greek words that very literally would be ‘upon Abiathar high-priest’ (but the preposition here, epi , is the most versatile of the Greek prepositions, and one of its many meanings/uses is 'toward' ―the standard lexicon, BDAG, lists fully eighteen areas of meaning, quite apart from sub-divisions). When we go back to the Old Testament account, we discover that David actually conversed with Ahimelech, Abiathar’s father, who was the high priest at that moment (1 Samuel 21:1-9). Within a few days Saul massacred Ahimelech and 84 other priests (1 Samuel 22:16- 18), but his son Abiathar escaped and went to David, taking the ephod with him (1Samuel 22:20-23; 23:6).
    [Show full text]