2 Samuel Chapters 1-24
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ORIGINS of the PALESTINE MANDATE by Adam Garfinkle
NOVEMBER 2014 ORIGINS OF THE PALESTINE MANDATE By Adam Garfinkle Adam Garfinkle, Editor of The American Interest Magazine, served as the principal speechwriter to Secretary of State Colin Powell. He has also been editor of The National Interest and has taught at Johns Hopkins University’s School for Advanced International Studies (SAIS), the University of Pennsylvania, Haverford College and other institutions of higher learning. An alumnus of FPRI, he currently serves on FPRI’s Board of Advisors. This essay is based on a lecture he delivered to FPRI’s Butcher History Institute on “Teaching about Israel and Palestine,” October 25-26, 2014. A link to the the videofiles of each lecture can be found here: http://www.fpri.org/events/2014/10/teaching-about- israel-and-palestine Like everything else historical, the Palestine Mandate has a history with a chronological beginning, a middle, and, in this case, an end. From a strictly legal point of view, that beginning was September 29, 1923, and the end was midnight, May 14, 1948, putting the middle expanse at just short of 25 years. But also like everything else historical, it is no simple matter to determine either how far back in the historical tapestry to go in search of origins, or how far to lean history into its consequences up to and speculatively beyond the present time. These decisions depend ultimately on the purposes of an historical inquiry and, whatever historical investigators may say, all such inquiries do have purposes, whether recognized, admitted, and articulated or not. A.J.P. Taylor’s famous insistence that historical analysis has no purpose other than enlightened storytelling, rendering the entire enterprise much closer to literature than to social science, is interesting precisely because it is such an outlier perspective among professional historians. -
12:13A David Said to Nathan, “As the Lord Lives, the Man
Good for the Soul A Sermon for Every Sunday 2 Samuel 11:26 – 12:13a David said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.” Nathan said to David, “You are the man! It’s only a hunch, but I have a hunch that the 23rd Psalm may have been among the first ones David ever wrote. I’ve told you before that I picture it written on lined notebook paper, with a Number 2 pencil, and eraser marks all over the page, turned in like an eighth-grade writing assignment in answer to the question, “Who is the Lord to you?” I can almost see David chewing on the end of his pencil before beginning to write: The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. Short, simple, declarative sentences. David probably didn’t even mean for it to be poetry, but it is, isn’t it? It’s profound. It speaks to each of us on the deepest imaginable level. “The Lord is my shepherd.” As I said, I believe that David wrote it early in his life, perhaps while he was still a shepherd, keeping his father’s sheep in and around Bethlehem. Shepherds in that time and place would often have to lead their sheep out through the Judean wilderness for days at a time, searching for those green pastures David writes about. -
Compositry and Creativity in 2 Samuel 21:1–14
JBL 122/1 (2003) 23–52 COMPOSITRY AND CREATIVITY IN 2 SAMUEL 21:1–14 SIMEON CHAVEL [email protected] The Hebrew University, Jerusalem, Israel Despite a cluster of contrary indications, scholars have routinely inter- preted the story of the three-year famine in 2 Sam 21:1–14 as an internally con- sistent, homogeneous narrative.1 This perception of the story may derive in part from its place as a link in 2 Sam 21–24, the chain of chapters closing the book of Samuel. Since Julius Wellhausen noted the palistrophe in chs. 21–24 over a century ago, this appendix compiled from disparate elements has tended to invite several kinds of literary approaches: structural analysis concerned pri- marily with its organization; interest in the lemmatic and thematic links govern- ing its different parts; and a broader redactional view that seeks its meaning within the wider frameworks of the Succession Narrative, 2 Samuel, the com- plete book of Samuel, and the Deuteronomistic History.2 At least with regard to the Gibeonite episode, the focus on the literary shape and function of the Thanks to Isaac Chavel, Baruch Schwartz, Michael Segal, and the JBL critical readers for their helpful comments. Translations are mine except where otherwise attributed. 1 Survey the standard introductions and commentaries, for example, Carl Steuernagel, Lehrbuch der Einleitung in das Alte Testament (Tübingen: Mohr-Siebeck, 1912), 311, 326–27, 334–36. Only three attempts have been made to divide the story into sources; see below, nn. 5 and 31. 2 Julius Wellhausen, Die Composition des Hexateuchs und der historischen Bucher des Alten Testaments (3d ed.; Berlin: Georg Reimer, 1899), 260–61; Karl Budde, Die Bücher Samuel (KHAT; Tübingen/Leipzig: Mohr-Siebeck, 1902), xi, 304; Peter J. -
Rizpah Mourns Her Sons
What happens when our world falls apart? How do we press onward when our tightly-knit plans unravel into loose ends? What do we become when our identity—or the path we’re on—comes undone? What if all this is not the end we fear it will be? In our unraveling, sometimes life surprises us with unexpected joy, love, and hope—with a new beginning we couldn’t have imagined. Sometimes we need God to unravel us, for we long to be changed. Throughout the summer we will explore biblical stories of unraveled shame, identity, fear, grief, dreams, and expectations. There are stories where God meets us in the spiraling, unraveling our plans—and us—into something new. 2 Samuel 3:7; 21:1-14 – Rizpah Mourns Her Sons: Public Grief That Inspires Action The story of Rizpah is unfamiliar to many of us, perhaps because it never appears in the Revised Common Lectionary and because it is a very disturbing story! It is set in a time of Israel’s history when there was great turmoil and transition. The great leaders like Moses, who led the Exodus, and Joshua, who led the settlement in Canaan, are gone. The movement from a collection of tribes ruled judges to a centralized monarchy under King David was long, hard, and often violent, involving threats from rival nations and from within Israel itself. Saul, the first legitimate king, has died and what amounts to a civil war ensues between David and the heirs and followers of Saul, and the most venerable members of their households, their wives and children, become tools in the conflict. -
Bible Survey II Glossary of Terms
Bible Survey II Glossary of Terms I & II Samuel Abiathar -- Son of Ahimelech. Survived slaughter of priests by Saul and Doeg the Edomite. Served as high priest during David’s reign. Banished by Solomon for promoting Adonijah over Solomon for King. (1 Sam. 22-23; 2 Sam. 15; 1 Kings 1) Abigail -- Wife of Nabal. Acted as peacemaker between David and Nabal. Married David after Nabal died. (1 Sam. 25) Abishai -- Nephew of David. Brother of Joab and Asahel. Loyal soldier and one of David’s Mighty Men. Commander of David’s group of thirty. Saved David’s life in battle. (1 Sam. 26; 2 Sam. 10, 18, 21, 23) Abner -- Cousin of Saul. Commander of Saul’s army. Switched allegiance from Saul and Ish-Bosheth to David. Assassinated by Joab in revenge for killing Asahel. (1 Sam. 14, 17, 26; 2 Sam. 2-3) Absalom -- Third son of David. Arranged for death of Amnon to avenge his sister Tamar. Fled in exile, returned to Jerusalem three years later, reconciled with David after two more years, then instigated a rebellion and drove David into exile. Finally killed by Joab and mourned by David. Name means “Father is peace.” (2 Sam. 3, 12, 14-19) Achish -- Philistine king of Gath. Gave David refuge from Saul. Commander of army which killed Saul and Jonathan. (1 Sam. 21, 27, 31) Adonijah -- Fourth son of David. Apparent heir to throne, but passed over in favor of Solomon. Instigated a rebellion and proclaimed himself king. Killed by Solomon. (2 Sam. 3; 1 Kings 1-2) Ahimelech -- Priest at Nob. -
Climate Change and Water Management in the Biblical City of Dan David Kaniewski, Nick Marriner, David Ilan, Christophe Morhange, Yifat Thareani, Elise Van Campo
Climate change and water management in the biblical city of Dan David Kaniewski, Nick Marriner, David Ilan, Christophe Morhange, Yifat Thareani, Elise van Campo To cite this version: David Kaniewski, Nick Marriner, David Ilan, Christophe Morhange, Yifat Thareani, et al.. Climate change and water management in the biblical city of Dan. Science Advances , American Association for the Advancement of Science (AAAS), 2017, 3 (11), 10.1126/sciadv.1700954. hal-01765605 HAL Id: hal-01765605 https://hal.archives-ouvertes.fr/hal-01765605 Submitted on 13 Apr 2018 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. SCIENCE ADVANCES | RESEARCH ARTICLE CLIMATOLOGY Copyright © 2017 The Authors, some Climate change and water management in the biblical rights reserved; exclusive licensee city of Dan American Association for the Advancement 1,2,3 4 5 6 of Science. No claim to David Kaniewski, * Nick Marriner, David Ilan, Christophe Morhange, original U.S. Government 5 1,2 Yifat Thareani, Elise Van Campo Works. Distributed under a Creative Global climate change has sharpened focus on the social and economic challenges associated with water deficits, par- Commons Attribution ticularly in regions where anthropogenic demands exceed supply. -
SEX, POWER, and POLITICS Catalog No
PENINSULA BIBLE CHURCH CUPERTINO SEX, POWER, AND POLITICS Catalog No. 1021 2 Samuel 3:1-21 SERIES: ASCENDING THE THRONE Seventh Message Brian Morgan December 3rd, 1995 One of the things I enjoyed most about my college days son of Abital; and the sixth, Ithream, by David’s wife was being part of a fraternity. I was motivated by a yearn- Eglah. These were born to David at Hebron. (NASB) ing for the camaraderie of older and younger brothers car- Here we have a summary verse describing David’s rise ing for each other. The value of this brotherhood was to power after Saul’s death. The first thing the narrator brought home to me when I studied in Italy during my wants us to be aware of is that David’s rise was neither im- sophomore year. In the villa where I was staying, I discov- mediate nor easy. His ascent was a long drawn-out pro- ered a trunk, engraved with my fraternity’s initials, Theta cess filled with conflict, confrontation and casualties. The Delta Chi. Inside the trunk was a collection of parapher- second thing we observe is that though David was des- nalia passed down by older brothers to the incoming tined for conflict, there was an invisible yet powerful force brothers. It had army surplus backpacks, athletic equip- driving him to the throne. It is God who moves history ment, snorkels and fins, etc., but the real prize was a col- along. His “intention can be delayed but not defeated.”1 lection of meticulously documented class notes from sev- eral of the courses we had to take. -
David and the Gibeonites by Richard T
David and the Gibeonites by Richard T. Ritenbaugh (http://www.cgg.org) David And The Gibeonites A Lesson in Time of Famine Richard T. Ritenbaugh Given 21-Jul-07; Sermon #839 It seems that modern Westerners want their heroes flawed. In other words, we want them to be just like us.) We want them to reflect what a real person would do in extreme or extraordinary circumstances. We have an easier time identifying with the flawed, but heroic, Lancelot from the Legends of King Arthur, because he is a lot more like us—he commits sin; he has faults. However, we have a great deal of trouble identifying with or understanding pure, innocent and perfect Galahad. He is beyond us; it does not make any sense. To put it in a more modern time setting, a lot of people prefer Batman (the dark one), or Spiderman (the geek), to Superman for the very same reasons. The "Man of Steel" is just too perfect, too smart, and too invincible. But, they like the dark one because he is moody, and doing things not for quite the right reasons. This cultural trait makes it difficult for many people to identify with Jesus Christ. According to a May 2007 George Barna Poll, 63% of Americans, mostly professing Christians, believe that Jesus sinned during His physical life! Yet, the Bible specifically says in Hebrews 4:15 that He was without sin. Nearly two-thirds of American professing Christians believe that their Savior sinned. And if He sinned, then He could not be our Savior. -
Through the Bible Study 2 Samuel 21-24
THROUGH THE BIBLE STUDY 2 SAMUEL 21-24 Chronologically, 2 Samuel ends with chapter 20. David’s rebellious boy, Absalom, is dead. His coup de’tat thwarted. David is back on the throne. There’s more to come in the story of David… his succession and death. But that’s the subject matter for 1 Kings. The last four chapters of 2 Samuel form an appendix to the book that provides a few flashbacks to fill in the record… 2 Samuel 21, “Now there was a famine in the days of David for three years, year after year; and David inquired of the LORD. And the LORD answered, "It is because of Saul and his bloodthirsty house, because he killed the Gibeonites." David recognizes that sometimes – not all times, but sometimes – physical calamity does have a spiritual cause. David senses this is the case, so he asks God about the famine. He’s told it’s the result of Saul’s injustice to the Gibeonites. Here’s what had happened… When Joshua led Israel into Canaan he made a covenant with the Gibeonites. Saul ignored Joshua’s covenant and tried to wipe them out. God takes promises seriously - and because Saul didn’t - Israel was suffering a 3 year famine. David’s duty was to rectify Saul’s greedy mistake. Here are four lessons to be learned from this story… First, God takes promises seriously. He expects us to keep our promises. !1 Second, God isn’t just serious about individual promises. He cares about promises made by nations. Third, time does not diminish a person’s obligation to keep his or her promise. -
Rizpah's Children
Ri zpah ’s Children By REV. dR. MARIlyN P. TuRNER AMERICAN BAPTIST HOME MISSION SOCIETIES Scripture quotations are from the New Revised Standard Version. Ri zpah ’s Children Adapted from a sermon presented at a meeting of the General Board of American Baptist Churches USA in June 2006 2 Samuel 21:3-10 David said to the Gibeonites, “What shall I do for you? How shall I make expiation, that you may bless the heritage of the Lord?” The Gibeonites said to him, “It is not a matter of sil - ver or gold between us and Saul or his house; neither is it for us to put anyone to death in Israel.” He said, “What do you say that I should do for you?” They said to the king, “The man who consumed us and planned to destroy us, so that we should have no place in all the territory of Israel — let seven of his sons be handed over to us, and we will impale them before the Lord at Gibeon on the mountain of the Lord.” The king said, “I will hand them over.” But the king spared Mephibosheth, the son of Saul’s son Jonathan, because of the oath of the Lord that was between them, between David and Jonathan son of Saul. The king took the two sons of Rizpah daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth; and the five sons of Merab daughter of Saul, whom she bore to Adriel son of Barzillai the Meholathite; he gave them into the hands of the Gibeonites, and they impaled them on the mountain before the Lord. -
Unpacking the Book #5 the United Kingdom
Writ ten by Sherry Worel Unpacking the Book #5 The United Kingdom I. Samuel: the last of the judges (1 Samuel 1-7) 1 Sam 3:19-21 The LORD was with Samuel as he grew up, and he let none of his words fall to the ground. And all Israel from Dan to Beersheba recognized that Samuel was attested as a prophet of the LORD. The LORD continued to appear at Shiloh, and there he revealed himself to Samuel through his word.” a. Eli and Samuel’s early years: 1 Sam. 1-3 b. Ark captured at Shiloh by Philistines 1 Sam. 4-5 c. Ark returned to Israel: 1 Sam. 6 (Abinidab’s house, cared for by his son Eleazar) d. Samuel the judge and prophet: 1 Sam. 7 II. The United Kingdom (Saul, David and Solomon) A. Saul: The First king, all of I Samuel God wanted a theocracy—where He was King of His people. But the people wanted a human king. 1 Sam. 8:4-6, 19-20…”Then we will be like all the other nations, with a king to lead us and to go out before us and fight our battles.” As a king, Saul began strong, defeating the Ammonites and enjoys some early success in battling the Philistines. But Saul’s impatience and pride proved to be his downfall. He died at the hand of the Philistines near Mount Gilboa. He reigned about 40 years. 1. The transition of National Leadership: I Samuel 8:1-12:25 a. Samuel to Saul: 8:1-22 b. -
The House of David
Introduction It is commonly assumed that David ruled Judah before he ruled Israel. In the past decade, literary historians have gone further, proposing that the oldest material in the David narrative in 1–2 Samuel is focused on David and Judah alone.1 This early David lore would have no connection to Saul, or to David’s rule over Israel. In this scheme, the material focused on Israel would be added after the fall of the Northern Kingdom, at which point Judah would claim the identity of Israel. This post-720 BCE, Israel-centered David story would address communities in the north and reflect a Judahite desire for a united kingdom under the Davidic dynasty.2 The difficulty with this reconstruction is that Judah appears remarkably few times as an acting political group (or polity)3 in 1–2 1. Cf. Alexander A. Fischer, Von Hebron nach Jerusalem: Eine redaktionsgeschichtliche Studie zur Erzählung von König David in II Sam 1–5, BZAW 335 (Berlin: de Gruyter, 2004); Fischer, “Flucht und Heimkehr Davids als integraler Rahmen der Abschalomerzählung,” in Ideales Königtum: Studien zu David und Salomo, ed. Rüdiger Lux, Arbeiten zur Bibel und ihrer Geschichte 16 (Leipzig: Evangelische Verlagsanstalt, 2005), 42–69; Reinhard G. Kratz, The Composition of the Narrative Books of the Old Testament, trans. John Bowden (London: T&T Clark, 2005); Jacob L. Wright, David, King of Israel, and Caleb in Biblical Memory (New York: Cambridge University Press, 2014); also Nadav Na’aman, “The Israelite-Judahite Struggle for the Patrimony of Ancient Israel,” Bib 91 (2010): 1–23. Fischer and Kratz are reviewed in Jeremy Hutton, The Transjordanian Palimpsest: The Overwritten Texts of Personal Exile and Transformation in the Deuteronomistic History, BZAW 396 (Berlin: de Gruyter, 2009), 142–46; and in Daniel E.