The Life of Deborah
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The Book of Judges Lesson One Introduction to the Book
The Book of Judges Lesson One Introduction to the Book by Dr. John L. May I. The Historical Background - Authorship Dates of the events of the book are uncertain. It is a book about and to the children of Israel (Judges 1:1). Since the book is a continuation of history following the book of Joshua, many scholars believe that it was written after the death of Joshua (after 1421 BC). However, others think that it was written even later than this, for Judges 18:1 and 19:1 imply that there was a king in Israel at the time of writing. That would necessitate a date of 1095 BC or later. If you base your belief upon Judges 1:21, 29, a date of approximately 1000 BC would be a date that would place its writing during the time of Samuel and the reign of the kings. This would tie in nicely with the Jewish tradition that the author was Samuel. There is neither an inspired statement nor an implication as to the place of composition To determine the time span involved in this book, it is unlikely that the years each judge is said to have ruled could be added together, for the total would exceed 490 years. However, Wesley states in his notes on the Book of Judges that the total is only 299 years. The reason for this is that their years of service may coincide or overlap with the years of some or other of the judges and this allows Wesley to arrive at his figure. -
Deborah Obeys
Lesson50:LKT 4/14/10 9:49 AM Page 430 Listen to Learn Lesson 50 Judges 4:1-16; 5:4,20-21 Collect Bible, Bible Story 20 pictures from God’s Story for Me Poster Pack #2, Preschool Music #2 DVD or CD God’s Word and player. Deborah “Hear the word of God and obey it.” Luke 11:28 Greet Each Other Listen carefully to my clapping. Begin by God’s Word and Me clapping a rhythmObeys of four beats. Children echo I can obey God’s Word. the rhythm. Continue for a few moments, chang- ing the rhythm and/or increasing the number of beats each round. YouGod are good listeners! Tell the Story Open your Bible Judgesto Judges 4. Tell 4:1-16 the story using the pictured motions (keywords in bold) or show Bible Story 20 pictures. What happens in a very big rainstorm? Listen to hear what happened to God’s people during a very big rainstorm. Deborah was a woman who loved God and listened to Him. God told Deborah mes- sages to give to His people. God loved His people, but they were not listening to Him. They were not obeying Him. They were not praying. Because they disobeyed God, the people had big trouble! An army with many strong soldiers and 900 chariots wanted to fight them! (A chariot is a cart pulled by a horse.) The leader of the army was named Sisera. Finally, the people of Israel remembered to pray to God. God gave Deborah a mes- sage for a man named Barak. -
Beshalach (When He Sent)
An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Beshalach (When He Sent) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh. -
Shabbat Shalom
" SHABBAT SHALOM. Today is 15 Shevat 5777. neglect the Torah. Hence it was necessary to travel in Today is Shabbat Shirah due to the Song of Praise the desert, within a non-material environment, with all in the Haftorah and in the Torah portions. It is also physical needs divinely provided. They could now Tu B’Shevat when we customarily eat fruit. We become inspired with the Torah. The Rambam (Guide omit Av HaRachamim. for the Perplexed 3:24) also felt that the 40-year sojourn in the wilderness was necessary to educate the Jews into becoming more self-confident and spiritually Mazel Tov to Jakob Zvi upon today’s celebration of strong. They needed time to lose the slave mentality his Bar Mitzvah. Mazel Tov to Jakob’s parents that was drummed into them from their experience as Elliott & Sheri Zvi, grandparents Charlie & Lily slaves. Zablotsky and Zion & Marilyn Zvi, and to the entire family. 3. Why does the Torah say that Bnei Yisrael believed in Hashem and in His servant Moshe? (14:31). It seems strange to equate Hashem and Moshe, and to say that TORAH DIALOGUE the people believed in them both. The same (p. 265 Hz) (p. 407 S) (p. 262 Hi) (p. 366 AS) combination of words, "in Hashem and in Moshe" BESHALACH occurs in one other place (Bamidbar 21:5) and there, Exodus 13:17 too, Rashi notes the incongruity when the people [Compiled by Rabbi Edward Davis (RED) complain against "Hashem and Moshe" that they Young Israel of Hollywood-Ft. Lauderdale] should have remained in Egypt. -
The Song of Deborah: Poetry in Dialect
THE SONG OF DEBORAH: POETRY IN DIALECT A Philological Study of JUDGES 5 with Translation and Commentary By Thomas F. McDaniel, Ph.D. © by Thomas F. McDaniel 2003 All rights reserved !ynIb; ynEB] !ynIqezÒ tr,f,[} To Erica, Ian, Owen, and Lauren May they always be free to cherish and challenge tradition CONTENTS PREFACE ix ACKNOWLEDGMENTS xi ABBREVIATIONS xii INTRODUCTION 1 CHAPTER ONE: THE INTEGRITY OF THE HEBREW TEXT 9 I. Clues from “The Book of the Wars of Yahweh” 10 II. Identifying the textual difficulties in “The Song of Deborah” 13 III. Corrections needed in the consonantal text and with the vowel letters 14 A. Additions to the text 14 B. Deletions from the text 15 C. Confusion of y and w 16 D. Other emendations 16 E. Changes in word division 17 IV. The modification of the Masoretic vocalization 18 V. The value of the LXX and later versions for establishing the text 20 A. The LXX and lexicography 21 B. The LXX obscures the genre 24 C. Doublets and triplets 25 VI. Summary 27 CONTENTS CHAPTER TWO: THE LITERARY COMPONENTS OF THE DEBORAH–BARAK–YAEL TRADITION 29 I. Clues from the formulaic use of [nk and fq` 29 II. The isolated Shamgar tradition in Ju 3:31 32 III. Judges 4:1–22 37 IV. Summary 40 V. An outline of the pre-Deuteronomic poem of a Yahweh war 42 CHAPTER THREE: SHAMGAR BEN-ANAT: AN ISRAELITE OVERSEER 44 I. Shamgar’s identity 45 II. Shamgar ben-Anat’s name 47 A. rgm` 47 B. tn[ 50 C. -
Exploring Zechariah, Volume 2
EXPLORING ZECHARIAH, VOLUME 2 VOLUME ZECHARIAH, EXPLORING is second volume of Mark J. Boda’s two-volume set on Zechariah showcases a series of studies tracing the impact of earlier Hebrew Bible traditions on various passages and sections of the book of Zechariah, including 1:7–6:15; 1:1–6 and 7:1–8:23; and 9:1–14:21. e collection of these slightly revised previously published essays leads readers along the argument that Boda has been developing over the past decade. EXPLORING MARK J. BODA is Professor of Old Testament at McMaster Divinity College. He is the author of ten books, including e Book of Zechariah ZECHARIAH, (Eerdmans) and Haggai and Zechariah Research: A Bibliographic Survey (Deo), and editor of seventeen volumes. VOLUME 2 The Development and Role of Biblical Traditions in Zechariah Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Boda Centro de Estudios de Historia del Antiguo Oriente (UCA) Electronic open access edition (ISBN 978-0-88414-201-0) available at http://www.sbl-site.org/publications/Books_ANEmonographs.aspx Cover photo: Zev Radovan/BibleLandPictures.com Mark J. Boda Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) EXPLORING ZECHARIAH, VOLUME 2 ANCIENT NEAR EAST MONOGRAPHS Editors Alan Lenzi Juan Manuel Tebes Editorial Board Reinhard Achenbach C. L. Crouch Esther J. Hamori Chistopher B. Hays René Krüger Graciela Gestoso Singer Bruce Wells Number 17 EXPLORING ZECHARIAH, VOLUME 2 The Development and Role of Biblical Traditions in Zechariah by Mark J. -
Moses Deborah Samuel Gad and Nathan Elijah and Elisha Amos
PROPHECY, PROPHETS Reception and declaration of a word from the Lord through a direct prompting of the Holy Spirit and the human instrument thereof. Old Testament Three key terms are used of the prophet. Ro'eh and hozeh are translated as "seer." The most important term, nabi, is usually translated "prophet." It probably meant "one who is called to speak." Moses History Moses, perhaps Israel's greatest leader, was a prophetic prototype (Acts 3:21-24). He appeared with Elijah in the transfiguration (Matt. 17:1-8). Israel looked for a prophet like Moses (Deut. 34:10). Deborah Prophets also played a role in the conquest and settlement of the Promised Land. The prophetess Deborah predicted victory, pronounced judgment on doubting Barak, and even identified the right time to attack (Judg. 4:6-7,9,14). Samuel Samuel, who led Israel during its transition to monarchy, was a prophet, priest, and judge (1 Sam. 3:20; 7:6,15). He was able to see into the future by vision (3:11-14) and to ask God for thunder and rain (12:18). Samuel led in victory over the Philistines (1 Sam. 7), and God used him to anoint kings. Gad and Nathan Gad and Nathan served as prophets to the king. Elijah and Elisha Elijah and Elisha offered critique and advice for the kings. The prophets did more than predict the future; their messages called Israel to honor God. Their prophecies were not general principles but specific words corresponding to Israel's historical context. Amos, Hosea, Isaiah, Micah Similarly the classical or writing prophets were joined to history. -
What Is Biblical Prophecy?
What is Biblical Prophecy? What Biblical Prophecy is NOT, and What It Really IS: Contrary to what many fundamentalist preachers or late-night radio hosts would have you believe, biblical prophecy is not primarily about “predicting the future” or finding clues in the Bible that correspond to people or events in our own day and age! The prophets of Ancient Israel did not look into some kind of crystal ball and see events happening thousands of years after their own lifetimes. The books they wrote do not contain hidden coded messages for people living in the 20th or 21st centuries! Rather, biblical prophets were mainly speaking to and writing for the people of their own time. They were challenging people of their own world, especially their political rulers, to remain faithful to God’s commandments and/or to repent and turn back to God if they had strayed. They were conveying messages from God, who had called or commissioned them, rather than speaking on their own initiative or authority. However, because the biblical prophets were transmitting messages on behalf of God (as Jews and Christians believe), much of what they wrote for their own time is clearly also relevant for people living in the modern world. The overall message of faith and repentance is timeless and applicable in all ages and cultures. To understand what biblical prophecy really is, let’s look more closely at the origins, definitions, and uses of some key biblical words. In the Hebrew Bible, the word for “prophet” is usually nabi’ (lit. “spokesperson”; used over 300 times!), while the related feminine noun nebi’ah (“prophetess”) occurs only rarely. -
Christine Marchetti Hebrew Bible II May 7, 2015
WOMEN PROPHETS IN THE HEBREW BIBLE Christine Marchetti Hebrew Bible II May 7, 2015 Marchetti 1 I. Introduction Abraham Heschel’s masterpiece, The Prophets, inspires a sense of holy envy in those who seek an intimate relationship with God. If the prophets themselves do not stir such an emotion, Heschel’s brilliant insight into their hearts and minds surely will. But for women, the sense of envy may be heightened by the fact that the prophets of the Hebrew Scriptures form a category that largely excludes women. The aim of this paper is to study the female prophets in the Hebrew Bible. Until recently, prophetesses in ancient Israel received little scholarly attention.1 A close examination of the biblical text, as well as the story behind the text, may help modern readers, who stand in front of the text,2 better appreciate the phenomenon. We will begin by defining prophet and prophecy. Then, each of the female prophets named in the Hebrew Bible will be discussed, with attention paid to the ways biblical writers, redactors, and commentators have minimized their impact. Other women in the text who performed prophetic activities will be identified, and this paper will conclude with a personal reflection on female prophecy in ancient Israel. II. What is a Prophet and what is Prophecy? The Hebrew word for prophet is nābî’, from the verb nābā’, “to call.” A nābî’ is one who is called by God. The feminine form of nābî’ is nebî’ah, “female prophet” or “prophetess.” The 1 Few book-length studies of female prophets in the Hebrew Bible exist, and feminist scholars often discuss women prophets in ancient Israel only in relation to other concerns. -
The Image of Female Prophets in Ancient Greek and Jewish Literature
The Image of Female Prophets in Ancient Greek and Jewish Literature Ancient Jewish literature contains frequent references to prophets as the hu- man transmitters of allegedly divine messages.1 Prophetic figures appear in prose narratives, and texts preserve oracles that are attributed to prophetic figures, as well. Given this rich background, one can say that in some ways prophecy is a characteristic element of ancient Jewish literature. But within the canonical biblical texts that ground this tradition, only four women – Miriam, .(נביאה) Deborah, Huldah, and Noadiah – are explicitly referred to as prophets General treatments of prophets in the Hebrew Bible have on occasion paid attention to the remarkably few references to women prophets found in these texts.2 Meanwhile, others have brought female figures into the center of their studies in different ways. Carol Meyers explores the professional women of ancient Israel and argues that women had different functions in that realm, including prophecy. According to Meyers, the work of female prophets was not restricted to proclaiming the divine will; their function may have been broader and may have overlapped with other professionals.3 Apart from his- torical studies, attention has been dedicated to female prophets in studies that focus more generally on women in the context of biblical literature and with particular attention to different biblical authors’ views on women and their status.4 More recently, the study of classical prophecy has been brought into 1 For the definition see, e. g., M. Nissinen, “What is Prophecy? An Ancient Near Eastern Per- spective,” in Inspired Speech: Prophecy in the Ancient Near East (eds. -
Deborah and Barak TEACHER BIBLE STUDY the Time of the Judges Continued After the Death of Ehud
1st-3rd Grade Kids Bible Study Guide Unit 9, Session 2: Deborah and Barak TEACHER BIBLE STUDY The time of the judges continued after the death of Ehud. The Israelites fell into a continuous cycle of sin, bondage, deliverance, and peace. The people of Israel were oppressed by the king of Canaan. At this time, Deborah was the judge of Israel. Deborah sent for Barak and encouraged him to take up an army and fight the army of Canaan and its leader, Sisera. Deborah reminded Barak that God would hand Sisera and his troops over to him. (Judges 4:6-7) Barak agreed to go under one condition: that Deborah would go with him. Deborah went, but she informed Barak that he would get no glory for the battle; God was going to use a woman to defeat Sisera. When Barak went down from Mount Tabor with 10,000 men, “The LORD threw Sisera and all his army into confusion with the sword before Barak” (Judges 4:15). Everyone in the army died, but Sisera escaped on foot. Sisera fled to the tent of Jael, who invited him inside and gave him a drink. While Sisera slept, Jael drove a tent peg through his temple and he died. Judges 5 records a victory song Deborah and Barak sang on that day, praising God for defeating the Canaanites. The land had rest for 40 years. The Israelites’ sin had resulted in 20 years of defeat. God fought for the Israelites and used Deborah, Barak, and Jael to accomplish the Israelites’ victory over Canaan. -
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Lesson 70 TEXT Judges 4:4-15 SUPPLEMENTAL SCRIPTURES Judges 4:1-3,16-24; 5:1-31; Psalm 3:6 OBJECTIVE The students will be able to explain why it is true that “if God be for us, who can be against us?” KEY VERSE FOR ANSWER Behold, God is my salvation; I will trust, and not be afraid. — Isaiah 12:2 KEY VERSE FOR SEARCH Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. — Isaiah 12:2 ANSWER TITLE: Win the Victory SEARCH TITLE: Deborah REFERENCE INFORMATION After Joshua’s death in about 1426 B.C., God himself the river is watered from the springs at the base of Mount was the direct ruler of the twelve tribes, but the people Carmel and from streams of the northeast that enter the kept turning away from God and going into idolatry. God Kishon in the plain of Acre. In the rainy season this river appointed a total of fifteen judges to rule the Israelites at becomes swollen and very dangerous (Judges 5:21). different times, Deborah being one of them. Her name It is possible that the iron chariots of the Canaanites means “a bee.” She was called “a mother in Israel” became mired in the mud and had to be abandoned, for (Judges 5:7). She was the fourth judge, and she judged we read, “Sisera lighted down off his chariot, and fled Israel for forty years. Deborah was married to Lapidoth away on his feet” (Judges 4:15).