Through the Bible Study 1 Chronicles 17-22
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Talk with God When God Says No Sermon Slides
“This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.” 1 JOHN 5:14 When God Says No God’s purpose is bigger and better than mine “How long, LORD? Will you forget me forever? How long will you hide your face from me?” Psalm 13:1 “Answer me when I call to you, O my righteous God, Give me relief from my distress.” Psalm 4:1 “Perhaps he means to strengthen us in patience, good humor, compassion, humility or meekness . Perhaps he has new lessons in self-denial and self-distrust to teach us. Perhaps he wishes to break us of complacency or undetected forms of pride and conceit. Perhaps His purpose is simply to draw us closer to himself . Or perhaps God is preparing us for forms of service of which at present we have no inkling.” J.I. Packer Short list of people God said no to in the Bible… Abraham, Moses, Daniel, Job, Jonah, David, Hannah, Elijah, Peter, Paul, and Jesus. The Apostle Paul… ROMANS 1:8-10 ”First, I thank my God through Jesus Christ for all of you, because your faith is being reported all over the world. God, whom I serve in my spirit in preaching the gospel of his Son, is my witness how constantly I remember you in my prayers at all times; and I pray that now at last by God’s will the way may be opened for me to come to you.” Romans 1:8-10 The Apostle Paul… ROMANS 1:8-10 “My brothers, although I have done nothing against our people or against the customs of our ancestors, I was arrested in Jerusalem and handed over to the Romans.” Acts 28:17 “(Paul) welcomed all who came to see him. -
Developing Bible Study Skills 4
The Testimony, August 2006 279 Bible Workshop Developing Bible study skills 4. The promise to David Peter Forbes HIS STUDY is designed to highlight a Why the differences? number of different aspects of Bible study, The first thing we should note is the differences T as follows: between the two accounts; after all, they both claim to be the “vision” that Nathan spoke to • that Bible study is not difficult or the pre- David. Having noted that there are differences serve of the intellectual in two accounts that claim to record the same • the need to give careful attention to the event, we should not immediately assume that text the differences are random and meaningless. We must ask, Why are there differences?, and • the value of comparing Scripture with approach the question in a positive, systematic Scripture and enquiring way. • the value of following up quotations There are three significant areas of contrast • the value of recording and preserving between the two accounts: information found. 1 2 Samuel 7 focuses on David’s son—“out of thy bowels”, “thy”, “thine”—whereas 1 Chroni- cles 17 is not so time dependent, using “of thy You will need: sons”, and has God using “Mine” and “My” Bible with marginal references to speak of the kingdom and throne, making Concordance or computerised Bible it His rather than David’s. 2 Whereas 2 Samuel 7:15 mentions Saul by There are two accounts of the promise to David, name, 1 Chronicles 17:13 is less personal: “him 2 Samuel 7:12-17 and 1 Chronicles 17:11-15. -
Judaism and Artistic Creativity: Despite Maimonides and Thanks to Him
MENACHEM KELLNER Judaism and Artistic Creativity: Despite Maimonides and Thanks to Him IN SEEKING TO UNDERSTAND the place of artistic creativity in Judaism, Maimonides hardly appears to be a promising source with which to start. His emphasis on intellectual perfection as the defining characteristic of humanity would not appear to make him a promising candidate for our project. This is all the more the case when we consider that, for him, intellectual perfection involves the apprehension of already established truth, not the creation of new knowledge. Despite this, I suggest that Maimonides can be very helpful in seeking to elaborate a Jewish approach to the value of artistic creativity. Maimonides may have been the first posek to count the imitation of God (imitatio Dei ) as a specific commandment of the Torah. Yea or nay, he certain - ly emphasized its importance. The first text in which Maimonides discusses the imitation of God is his Book of Commandments , positive commandment 8: Walking in God’s ways. By this injunction we are commanded to be like God (praised be He) as far as it is in our power. This injunction is con - tained in His words, And you shall walk in His ways (Deut. 28:9), and also in an earlier verse in His words, [ What does the Lord require of you, but to fear the Lord your God, ] to walk in all His ways? (Deut. 10:2). On this latter verse the Sages comment as follows: “Just as the Holy One, blessed be He, is called merciful [ rahum ], so should you be merciful; just as He is called gracious [ hanun ], so should you be gracious; just as he is called righteous [ tsadik ], so should you be righteous; just as He is called saintly MENACHEM KELLNER is Chair of the Department of Philosophy and Jewish Thought at Shalem College Jerusalem and Wolfson Professor Emeritus of Jewish Thought at the University of Haifa. -
Jewish Journal December 2015
Happy Hanukkah! Let the celebration begin at sundown December 6, 2015. The Jewish Journalof san antonio KISLEV – TEVET 5776 Published by The Jewish Federation of San Antonio DECEMBER 2015 PJ Library Goes to School unifies San Antonio How can we WINTER BREAK FUN! Jewish preschools collectively Missing summer friends bring light and fun? Sign-up for a San Antonio’s three Jewish early childhood winter camp! centers the Barshop Jewish Community Center’s into the world Block and Dreeben School for Young Children, PAGE 26-27 in 2016? Gan Gani Preschool of Chabad Center for Jewish Life and Learning, and Heintz Preschool at Agudas Join Federation's Achim gathered on November 11 for a collaborative, campaign to serve enriching day of learning for their faculty. those in need See PJ LIBRARY, page 12 near and far. (l to r) Celina Geideshman, Heintz Preschool director; Lauren Abraham, Details on PJ Library San Antonio Coordinator; Lisa Litman, National PJ Library pages 5 & 7 Goes To School director; Rivkie Block, Gan Gani director; and Alissa WHAT’S HAPPENING As a community, we Levey Baugh JCC Block and Dreeben School director. are stronger together. See what everyone’s been up to! PAGE 18-19 Updated Chanukah Torahs rescued following on the River schedule the Holocaust on display The Chanukah on the River minimize the amount of walking This Hanukkah Cruise on Sunday, Dec. 13 between venues and will shorten Congregation Rodfei will leave from the Arneson the duration of the program. Sholom will celebrate the River Theatre landing at 1 p.m. This will allow families to make miracle of the small cruse NOT at 3 p.m. -
1 Chronicles 1:1 1 1 Chronicles 1:17
1 Chronicles 1:1 1 1 Chronicles 1:17 1 Chronicles Adam’s Descendants 1 Adam, Seth, Enosh, 2 Kenan, Mahalalel, Jered, 3 Enoch, Methuselah, Lamech, 4 Noah, Shem, Ham, and Japheth. Japheth’s Descendants 5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6 The sons of Gomer: Ashkenaz, Riphath, and Togarmah. 7 The sons of Javan: Elishah, Tarshish, the Kittites, and the Rodanites. Ham’s Descendants 8 The sons of Ham: Cush, Mizraim, Put, and Canaan. 9 The sons of Cush: Seba, Havilah, Sabta, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan. 10 Cush was the father of Nimrod, who established himself as a mighty warrior on earth. 11 Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 12 Pathrusites, Casluhites (from whom the Philistines descended ), and the Caphtorites. 13 Canaan was the father of Sidon – his firstborn – and Heth, 14 as well as the Jebusites, Amorites, Girgashites, 15 Hivites, Arkites, Sinites, 16 Arvadites, Zemarites, and Hamathites. Shem’s Descendants 17 The sons of Shem: Elam, Asshur, Arphaxad, Lud, and Aram. The sons of Aram: 1 Chronicles 1:18 2 1 Chronicles 1:36 Uz, Hul, Gether, and Meshech. 18 Arphaxad was the father of Shelah, and Shelah was the father of Eber. 19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; his brother’s name was Joktan. 20 Joktan was the father of Almodad, Sheleph, Haz- armaveth, Jerah, 21 Hadoram, Uzal, Diklah, 22 Ebal, Abi- mael, Sheba, 23 Ophir, Havilah, and Jobab. -
Honor and Shame in the Deuteronomic Covenant and the Deuteronomistic Presentation of the Davidic Covenant
Honor and Shame in the Deuteronomic Covenant and the Deuteronomistic Presentation of the Davidic Covenant The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Jumper, James Nicholas. 2013. Honor and Shame in the Deuteronomic Covenant and the Deuteronomistic Presentation of the Davidic Covenant. Doctoral dissertation, Harvard University. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:11124848 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Honor and Shame in the Deuteronomic Covenant and the Deuteronomistic Presentation of the Davidic Covenant A dissertation presented by James Nicholas Jumper to The Department of Near Eastern Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of Near Eastern Languages and Civilizations Harvard University Cambridge, Massachusetts April 2013 © 2013 James Nicholas Jumper All Rights Reserved. Dissertation Adviser: Jon D. Levenson James Nicholas Jumper Honor and Shame in the Deuteronomic Covenant and the Deuteronomistic Presentation of the Davidic Covenant Abstract The purpose of this dissertation is to identify the semantics of honor and shame in the Hebrew Bible and to demonstrate how these social values intersect with Israel’s fundamental social organizing principle, covenant. Though many scholars have claimed that honor and shame are pivotal values for biblical Israel and that covenant is fundamental to her conception of the divine-human relationship, no work attempting to explore the juncture of these two important social phenomena has appeared. -
1 Chronicles 17 Amazing Grace 1. Grace in David's Life 2. Grace in John Newton's Life 3. Grace in Our Life Hymns of Faith Se
1 Chronicles 17 Amazing Grace 1. Grace in David’s life 2. Grace in John Newton’s life 3. Grace in our life Hymns of Faith Sermon Series #1 January 13, 2007 Amazing grace—how sweet the sound that saved a wretch like me! I once was lost, but now am found—was blind, but now I see. The Lord has promised good to me; His Word my hope secures. He will my shield and portion be as long as life endures. Through many dangers, toils, and snares I have already come; ‘Tis grace has brought me safe thus far, and grace will lead me home. When we’ve been there ten thousand years, bright shining as the sun, We’ve no less days to sing God’s praise than when we’d first begun. (Christian Worship: 378—Note: Verse 4 was not written by John Newton) This morning we’ll begin a sermon series on some of the great hymns in our hymnal. Once a month for the next 7 months we’ll take a closer look at one of the hymns in our hymnal. We’ll learn a few facts about the people who wrote those hymns, and in some cases, the circumstances they were facing that prompted them to write them. But most important of all, we’ll take a closer look at the portion of God’s Word those hymns are based on, and what God is saying to us. This morning’s hymn is one of the best-known Christian hymn of all time: “Amazing Grace.” If I were to ask you what portion of God’s Word inspired the hymn “Amazing Grace”, if I were to ask you on what portion of God’s Word “Amazing Grace” is based, I would probably get a few different answers. -
The Spiritual Effects of the Babylonian Exile
CHAPTER 2 THE SPIRITUAL EFFECTS OF THE BABYLONIAN EXILE The three periods into which Matthew divided the genealogy of Jesus the Mes siah are not merely three convenient subdivisions. From Abraham to David may fairly be called the period of promise. It is clear from Nathan's words to David in 2 Sam. 7: ID, I I that God did not consider that His promises of giving the land to Israel had been completely fulfilled till the time of David. What ever we may think of the Israelite monarchy as an institution, the confirming of the Davidic dynasty was also a confirming of Israel's possession of the land. Throughout the period of the Judges right down to and including Saul we gain the impression that Israel, apart from Divine favour, could have been dispos sessed by its neighbours, even though in many cases they were less numerous. Under David, however, Israel could even indulge in the luxury of a civil war without a single one of its neighbours taking advantage of the fact. Indeed Shobi, the brother of Hanun, king of Ammon, whom David had conquered and presumably killed, came to David's aid at the moment it was most needed (2 Sam. 17: 27). The second period is that of Israel's failure in spite of the fulfilment of God's promises. It is a pity we seldom take the time to read the books of Kings through at a sitting. It would give us a much more realistic picture of the way we pass from the dazzling emptiness of Solomon's glory through the growing weakness caused by civil war until we reach the inevitable grave of the exile. -
2 Samuel 10 Israel’S Victory Over the Ammonites Israel’S Victory Over the Ammonites 2 Samuel 10
2 Samuel 10 Israel’s Victory Over The Ammonites Israel’s Victory Over The Ammonites 2 Samuel 10 Lesson Outline I. David’s Kindness Thwarted: 2 Samuel 10:1-5 A. David’s Servants Sent: 2 Samuel 10:1-2 B. David’s Servant Mistreated: 2 Samuel 10:3-5 II. David’s Kingdom Threatened: 2 Samuel 10:6-19 A. Defeat of the Ammonites: 2 Samuel 10:6-14 B. Defeat of the Syrians: 2 Samuel 10:15-19 David’s Kindness Thwarted 2 Samuel 10:1-5 David’s Servants Sent: 2 Samuel 10:1-2 David Received Tidings Concerning Nahash Nahash, the King of Ammon, died and his son Hanun assumed the throne, which was protocol amongst ancient eastern kingdoms. Apparently it was a natural death since nothing is said concerning warfare or a tragedy. Death is a serious matter and something each must deal with (Hebrews 9:27). The death of a friend or loved one often produces several reactions. 1. People are saddened – due to the loss of someone loved and cared for. 2. People are humbled – due to reflecting upon their own mortality. 3. People are considerate – due to the fact that all can relate in some way. David Remembered Nahash Upon hearing of Nahash’s death, David determined to encourage Hanun because of the kindness of his father. Nahash was likely the same Ammonite king that previously threatened the men of Jabeshgilead with physical harm and oppression (1 Samuel 11:1-11). Apparently the Ammonite king was kind to David. Perhaps their relationship came about when David fled Saul’s relentless pursuit. -
The Heart of David
The Heart of David I. Introduction. David revealed his heart of God in chapters 9-10. In these two chapters, David showed kindness and loyalty on two separate occasions. These two stories help us see why David was a man after God’s heart. The story of Mephibosheth is also a metaphor for the gospel. II. David and Mephibosheth- 2 Samuel 9 A. In 1 Samuel 20:15, Jonathan said to David “But if I die, treat my family with this faithful love, even when the Lord destroys all your enemies.” A few years later Saul and Jonathan were killed at the battle of Jezreel. When news of the battle reached the capital, the nurse of Jonathan’s five-year-old son Mephibosheth grabbed him and fled. As she was running, she tripped and dropped the child, crippling him for life (2 Samuel 4:4). He escaped to Lo-debar in Gilead East of Jerusalem. He was the only living relative of Saul. B. David’s desire to help- 9:1-5. Many years later David wanted to make sure that he was true to his word. He wanted to show kindness to any relatives of Saul. David called for one of Saul’s servants and asked if there were any of Saul’s relatives still alive. One of the servants named Ziba told David that there was one surviving relative of Saul- Jonathan’s crippled son Mephibosheth who lived in hiding in the desert of Gilead. David sent for him and brought him to the palace. C. David’s kindness to Mephibosheth- 9:6-8. -
1 Chronicles 17
1 Chronicles 17 New King James Version (NKJV) 1 Chronicles 17 God’s Covenant with David 1 Now it came to pass, when David was dwelling in his house, that David said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of the covenant of the LORD is under tent curtains.” 2 Then Nathan said to David, “Do all that is in your heart, for God is with you.” 3 But it happened that night that the word of God came to Nathan, saying, 4 “Go and tell My servant David, ‘Thus says the LORD: “You shall not build Me a house to dwell in. 5 For I have not dwelt in a house since the time that I brought up Israel, even to this day, but have gone from tent to tent, and from one tabernacle to another. 6 Wherever I have moved about with all Israel, have I ever spoken a word to any of the judges of Israel, whom I commanded to shepherd My people, saying, ‘Why have you not built Me a house of cedar?’”’ 7 Now therefore, thus shall you say to My servant David, ‘Thus says the LORD of hosts: “I took you from the sheepfold, from following the sheep, to be ruler over My people Israel. 8 And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a name like the name of the great men who are on the earth. 9 Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously, 10 since the time that I commanded judges to be over My people Israel. -
Ammon in the Hebrew Bible: a Textual Analysis and Archaeological Context of Selected References to the Ammonites of Transjordan
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 1998 Ammon in the Hebrew Bible: a Textual Analysis and Archaeological Context of Selected References to the Ammonites of Transjordan James Roger Fisher Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons, History of Art, Architecture, and Archaeology Commons, and the Near Eastern Languages and Societies Commons Recommended Citation Fisher, James Roger, "Ammon in the Hebrew Bible: a Textual Analysis and Archaeological Context of Selected References to the Ammonites of Transjordan" (1998). Dissertations. 50. https://digitalcommons.andrews.edu/dissertations/50 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely afreet reproduction.