First Samuel Second Samuel
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2 Samuel 13 David’S Home in Turmoil David’S Home in Turmoil 2 Samuel 13
2 Samuel 13 David’s Home In Turmoil David’s Home in Turmoil 2 Samuel 13 Lesson Outline I. David’s Home Filled With Deception: 2 Samuel 13:1-20 A. Amnon’s Desire: 2 Samuel 13:1-5 B. Amnon’s Deception: 2 Samuel 13:6-20 II. David’s Home Filled With Destruction: 2 Samuel 13:21-39 A. Absalom’s Hatred: 2 Samuel 13:21-29 B. Absalom’s Haste: 2 Samuel 13:30-39 David’s Home Filled With Deception 2 Samuel 13:1-20 Amnon’s Desire: 2 Samuel 13:1-5 Amnon’s Affection Amnon was David’s firstborn son. His mother was Ahinoam the Jezreelitess (2 Samuel 3:2). Sadly, he followed David’s sinful ways instead of his correct example. Tamar was David’s beautiful daughter. She was Absalom’s sister, so her mother was Maacah (2 Samuel 3:3). Amnon became sick due to his affection for Tamar. This was improper because it was a sin for brother and sister to be together (Leviticus 18:6-9; 20:17). Because he was unable to have access to her, Amnon became upset. Since Tamar was a virgin, a morally correct woman, she probably lived a protected life separate from society, as was the custom. 1 Amnon’s immoral love sought personal gratification instead of Tamar’s welfare. Scriptures teach that correct love is not immoral and seeks the benefit of another (1 Corinthians 13:4-5). If Amnon truly loved his sister he would have protected her. It is clear his love was dishonorable lust. -
1 Samuel 2:1-2 Like Mary, Hannah Magnified God After Her Son's Birth. I
1 Samuel 2:1-2 Like Mary, Hannah magnified God after her son’s birth. I. Hannah praised God for His deliverance (2:1). A. She prayed: It was a hymn of thanksgiving. B. She praised God for her deliverance. 4 lines of poetry that Mary borrowed from in her song: 1. My heart exalts in the LORD. a. Heart = throne of her soul b. Exults = to be pumped up i. Her grieving heartache of barrenness is gone. ii. It is replaced with a grateful heart of praise to God. c. In the LORD i. The LORD brought her heart to rejoice. ii. He was the object of her praise. d. Mary was also elated. i. Elizabeth told her that she was carrying the Lord. ii. She used Hannah’s words to express her own soul. iii. Lk 1:46 And Mary said: "My soul exalts the Lord. 2. My horn is exulted in the LORD. a. Horn is a symbol of strength and vitality. i. Horns were used by animals for defense and attack. ii. Some of you have deer horns that picture might. iii. In Hannah’s neck of the woods sheep and oxen horns symbolized strength. b. Hannah credits the LORD for lifting her vitality to bear a child, to give him back to God, and to give her joy. 3. My mouth speaks boldly against my enemies. a. She has much to speak freely about. b. She can speak to Peninnah (1:2) her rival/enemy (1:6), who mocked and ridiculed her weakness. 4. H’s reason for song, strength, & speech is God’s salvation. -
Different Editions of the Song of Hannah and of Its
CHAPTER TWENTY-NINE DIFFERENT EDITIONS OF THE SONG OF HANNAH AND OF ITS NARRATIVE FRAMEWORK 1. Introduction The differences between MT (with which T,1 S, and V more or less agree) and the LXX2 in the Song of Hannah are mentioned in the commentaries and in several monographic studies of that poem.3 The sources differ in many small details, as well as in major ones in vv. 1, 2, 6, 9, 10. These major discrepancies consist of differences, omissions, and additions (when using these terms, MT is taken as point of departure without taking a stand regarding the originality of the readings of that text). As far as I know, the differences between MT and the ancient versions of the Song of Hannah and its narrative framework have not been discussed in a monographic treatment,4 with the exception of Walters, “Hannah and Anna” (on the relation between the MT and LXX); nor have the differences between MT and 4QSama been discussed. When deviating from MT, this scroll often agrees with the LXX and/or LXXLuc (see Tov, “Qumran,”* and “4QSama”*). The differences between the Qumran scroll and MT have been put forward in Cross, “New Qumran 1 See D.J. Harrington, “The Apocalypse of Hannah: Targum Jonathan of 1 Samuel 2:1- 10,” in D.M. Golomb (ed.), “Working with No Data,” Semitic and Egyptian Studies Presented to Thomas O. Lambdin (Winona Lake, IN 1987) 147-152. 2 The Old Latin version is more or less identical with the LXX. See in detail P.A.H. de Boer, “Confirmatum est cor meum—Remarks on the Old Latin Text of the Song of Hannah 1 Samuel ii 1-10,” OTS 13 (1963) 173-213; idem, “Once Again the Old Latin Text of Hannah’s Song,” OTS 14 (1965) 206-213. -
Tamar Times Three
TAMAR TIMES THREE WILLIAM I. ROSENBLUM Women named Tamar appear three times in the Bible. The first two are primary characters in important stories. The third appears as a mere mention in biblical history – or is she something more? Is she a poignant reminder of the second Tamar? Is she a reference to past events that would have been immediately recognized by all who had heard and remembered the oral histo- ry that must have been repeated for generations by the bards and sages who preceded the times of final codification and writing of the Israelite saga? If so, then the third Tamar was and is a reminder that female sexuality is an important actor on the biblical stage. This actor has two faces: the face of woman as heroine and the face of woman as victim. The first Tamar is surely heroine. In fact, without that Tamar biblical history might have come to a grinding halt. The tale of the first Tamar is told in Genesis 38. She was a childless widow, whose husband and his two brothers were the sons of Judah. Judah was a son of Leah and the patriarch Jacob, a half-brother of Joseph and the eponym of one of the 12 tribes of Israel. According to ancient Israelite law, a surviving son of Judah must take Tamar, his brother's widow, as his bride. The proba- ble reasons for this law of Levirate Marriage (Deut. 25:5-6) were to assure that property remained within the family of the dead husband and to offer the widow the continued protection of a husband and of the family into which she had first married. -
1 and 2 Samuel, by Robert Vannoy, Lecture 1
1 Dr. Robert Vannoy, Samuels, Lecture 1 © 2011, Dr. Robert Vannoy and Ted Hildebrandt What I want to do in a series of four lectures is speak about the books of First and Second Samuel and see how what is contained in these two important Old Testament books fits into the storyline of the whole of the Bible. So, this is the first of four lectures on First and Second Samuel. When one reads the Old Testament, I think one of the first things that needs to be considered is the literary character or the genre of the material being read. The books of First and Second Samuel, to which we will be giving our attention in these lectures, find their place among what is generally known as the historical books of the Old Testament. Because historical books have a different literary character than, for example, the law books or the poetic books or the wisdom literature, they require a reading strategy that is appropriate to their literary character. So, in these four lectures on First and Second Samuel, I want to begin by saying something about the nature of the historical writing of the Old Testament. I do this because the way in which we understand the nature of Old Testament historiography has a very important influence on the way in which we read and understand the narratives of First and Second Samuel. So let me start by asking a general question: What kind of history writing do we find in the Old Testament? And how does a proper assessment of the character of Old Testament historiography help us to read and understand the narratives of the Old Testament in an appropriate way? I then want to go on to say something more specific about how a proper understanding of the nature of Old Testament historiography helps us to read and understand the books of First and Second Samuel in an appropriate way. -
11-Judges-1 Samuel Notes
Old Testament History Lesson #11 Judges 8:1-1 Samuel 2:11 Outline I. Cycles Of Apostasy, Judgment, And Deliverance (Judges 2:6-16:31) A. Failure of the judges to maintain Israel’s faithfulness (3:7-16:31). 1. Gideon (6:1-9:57). a) The conquests of Gideon (7:1-8:35). b) Abimelech’s murder of his brothers (9:1-9:57). 2. Tola (10:1-2). 3. Jair (10:3-5). 4. Jephthah (10:6-12:7). 5. Ibzan (12:8-10). 6. Elon (12:11-12). 7. Abdon (12:13-15). 8. Samson (13:1-16:31). B. The extent of Israel’s depravity (17:1-21:24). 1. Idolatry among the Danites (17:1-18:31). 2. Civil war: Israel against Benjamin (19:1-20:24). C. Summary of the condition of Israel (21:25). II. The Story Of Ruth (Ruth 1:1-4:22) A. Naomi loses a family (1:1-5). B. Naomi returns from Moab (1:6-22). 1. Ruth pledges to go with Naomi (1:6-18). 2. Naomi’s bitter return to Bethlehem (1:19-22). C. Ruth goes to work in the fields of Boaz (2:1-23). 1. Ruth begins work (2:1-7). 2. Ruth and Boaz meet (2:8-16). 3. Ruth returns to Naomi (2:17-23). D. Ruth visits Boaz at the threshing floor (3:1-18). 1. Naomi’s instructions (3:1-5). 2. Boaz’s pledge to redeem Ruth (3:6-15). 3. Ruth returns to Naomi (3:14-18). E. -
1 Samuel 2 Sermon Zuph, an Ephraimite.)
1 Samuel 2 Sermon Zuph, an Ephraimite.). He had two wives. The first he had married for love, and they 17th September 2017 could have been happy, but they were unable to have children, and so he married again. Reading 1 Samuel 2:1-10 His first wife was heartbroken, and humiliated by his actions. The new wife had 1 Hannah prayed and said, children, but knew that she wasn’t really loved. And so she became bitter and ‘My heart exults in the Lord; mocked her rival. my strength is exalted in my God.[a] My mouth derides my enemies, This unhappy situation, helped little by the clumsiness of the husband, showing because I rejoice in my[b] victory. favouritism towards Hannah, and therefore making her rival more bitter and 2 ‘There is no Holy One like the Lord, jealous, and then saying things like v8 “‘Hannah, why do you weep? Why is your no one besides you; heart sad? Am I not more to you than ten sons?’” there is no Rock like our God. 3 Talk no more so very proudly, What a great start to a story. let not arrogance come from your mouth; Have you ever thought it strange that when God chooses to reveal his truth he does for the Lord is a God of knowledge, so through story. The vast majority of the Biblical text isn’t law, rules, abstract and by him actions are weighed. theology, it is narrative. 4 The bows of the mighty are broken, but the feeble gird on strength. -
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D. -
The Nature of David's Kingship at Hebron: an Exegetical and Theological Study of 2 Samuel 2:1-5:5
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2019 The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5 Christian Vogel Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Vogel, Christian, "The Nature of David's Kingship at Hebron: An Exegetical and Theological Study of 2 Samuel 2:1-5:5" (2019). Dissertations. 1684. https://digitalcommons.andrews.edu/dissertations/1684 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]. ABSTRACT THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 by Christian Vogel Adviser: Richard M. Davidson ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE NATURE OF DAVID’S KINGSHIP AT HEBRON: AN EXEGETICAL AND THEOLOGICAL STUDY OF 2 SAMUEL 2:1—5:5 Name of researcher: Christian Vogel Name and degree of faculty adviser: Richard M. Davidson, Ph.D. Date completed: June 2019 The account of David’s reign at Hebron found in 2 Samuel 2:1—5:5 constitutes a somewhat neglected, yet crucial part of the David narrative, chronicling David’s first years as king. This dissertation investigates these chapters by means of a close reading of the Hebrew text in order to gain a better understanding of the nature of David’s kingship as it is presented in this literary unit. -
1 Some Time Passed. David's Son Absalom Had a Beautiful Sister
Excerpt from A Biblical Journey for Justice by Fulata Lusungu Moyo, WCC 2014 1 Some time passed. David’s son Absalom had a beautiful sister whose name was Tamar; and David’s son Amnon fell in love with her. 2 Amnon was so tormented that he made himself ill because of his sister Tamar, for she was a virgin and it seemed impossible to Amnon to do anything to her. 3 But Amnon had a friend whose name was Jonadab, the son of David’s brother Shimeah; and Jonadab was a very crafty man. 4 He said to him, “O son of the king, why are you so haggard morning after morning? Will you not tell me?” Amnon said to him, “I love Tamar, my brother Absalom’s sister.” 5 Jonadab said to him, “Lie down on your bed, and pretend to be ill; and when your father comes to see you, say to him, ‘Let my sister Tamar come and give me something to eat, and prepare the food in my sight, so that I may see it and eat it from her hand.’” 6 So Amnon lay down, and pretended to be ill; and when the king came to see him, Amnon said to the king, “Please let my sister Tamar come and make a couple of cakes in my sight, so that I may eat from her hand.” 7 Then David sent home to Tamar, saying, “Go to your brother Amnon’s house, and prepare food for him.” 8 So Tamar went to her brother Amnon’s house, where he was lying down. -
The Old Testament: Part Eight - First and Second Samuel
The Old Testament: Part Eight - First and Second Samuel The Books of Samuel derived its name from the 3:1-18: Call and commissioning of Samuel. Samuel prophet Samuel whose lifetime saw the end of the initially does not recognize God’s voice calling him period of the Judges and the beginning of Israel’s because he is not yet “familiar with the Lord.” But kingship. with Elizabeth’s help, he becomes attuned to God’s call. (Sometimes we too need the help of others to The story. Samuel, who is opposed to Israel having discern God’s call in our lives.) Gradually, Samuel her own king, is told by God to let the people have develops into a great spiritual leader for Israel. their wish, so he anoints Saul as Israel’s first king. Saul Speaking of him, 3:20 says: “Samuel grew up, and the is portrayed as a tragic figure. He does not want to be Lord was with him, not permitting any word of his to king. While out looking for his father’s donkeys, be without effect. Thus all of Israel from Dan to Samuel comes upon Saul and tells him that God wants Beersheba came to know that Samuel was an him to be king. Initially, Saul does very well winning accredited prophet of the Lord.” several great victories over Israel’s enemies. Then he ‘blows it’ by choosing his own way over God’s way. In chapters 4, 5 and 6, Samuel disappears from the Samuel tells Saul that due to his disobedience, God has story. -
Old Testament Brother Rapes Sister
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