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Parashat Chukat Sicha of Harav Aharon Lichtenstein
PARASHAT CHUKAT SICHA OF HARAV AHARON LICHTENSTEIN SHLIT"A The Sin of Moshe and Aharon Summarized by Matan Glidai Translated by Kaeren Fish "And God said to Moshe and Aharon: Because you did not believe in Me, to sanctify Me in the eyes of Bnei Yisrael, therefore you shall not bring this congregation to the land which I have given them." (20:12) This verse describes a great tragedy – Moshe and Aharon, who have been the leaders of Am Yisrael for a generation and a half, and who have done so much for the nation, will not be permitted to enter the land. This tragedy disturbed Chazal and the various commentators greatly, especially in light of the fact that the Torah does not state explicitly what they did wrong. Because their sin is not altogether clear, the commentators offer several different explanations. Rashi maintains that God had commanded them to speak to the rock (verse 8) and they sinned by striking it (verse 11). This, then, represented a deviation from the command that they were given, and Rashi explains that their action also diminished the scale of the kiddush Hashem (sanctification of the Divine Name): "For had you spoken to the rock and then it gave water, I would have been sanctified in the eyes of the nation. They would have said, 'This rock - which does not speak, nor does it hear, nor has it any need of sustenance – obeys the command of the Holy One; how much more so should we.'" (Rashi on verse 12) Briefly, the crux of the sin according to this view lies in the deviation from God's command. -
Summer Quarter Sunday School 2006
FALL QUARTER SUNDAY SCHOOL 2014 THEME: DISPLACED BUT NOT MISPLACED THROUGH TRUSTING THE IMMUTABLE GOD Unit III – Visions of Grandeur “ The Return of God’s Glory” Sunday School Lesson No. IX – November 2, 2014 Presented by Rev. Frank A. Davis, III Lesson Text: Ezekiel 43:1-12 (NLT) Motto Text: Ezekiel 43:4 (NLT), “And the glory of the LORD came into the Temple through the east gateway.” Required Reading: Ezekiel 40 – 43:12 Reliable Resources: David Jeremiah Study Bible; Precepts for Living (UMI); Pilgrim Study Bible (Notes); Preaching from the Prophets (Kyle Yates); Union Gospel Press Expositor and Illuminator; Standard Lesson Commentary; Nelson’s Illustrated Manners and Customs of the Bible (1980); Wiersbe’s Expository Outlines on the Old Testament (1993); The Message (Translation); Children’s Ministry Resource Bible; The Outline Study Bible by H. L. Willmington LESSON INTRODUCTION First, I want to acknowledge my limitations as an expositor of this great text and pray that the Holy Spirit will bring illumination to those who study the text so that all glory will rest at the feet of our God! Now, according to the notes of the Union Gospel Press Expositor and Illuminator: “Our lessons this quarter began with several passages from Jeremiah that reassured Judah in its darkest days…But as our second unit from Habakkuk and Job revealed, dark nights can descend on the soul to tax hope to the breaking point…Our final five lessons, four from Ezekiel and one from Isaiah, return us to the brighter prospects awaiting the saints in the last days.” In “Precepts for Living” we find, “Just as God showed the Apostle John a revelation of the future in a vision, which included the New Jerusalem (Rev. -
Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8
THROUGH THE LOOKING GLASS: REFLECTIONS ON EZEK 43:3, NUM 12:8 AND 1 COR 13:8 by MICHAEL FISHBANE Brandeis University. Waltham, MA 02254-91 JO The role of visions dominates the Book of Ezekiel. Apart from the prophet's inaugural vision in chap. I, and the related vision of the divine Glory in chap. IO, prior to the destruction of Jerusalem, there is, of course, the guided heavenly tour of the New Temple which Ezekiel receives in chaps. 40-42. In addition to these cosmic or meta-historical visions, a whole series of historical visions makes up the texture of Ezekiel's prophecies. Generations of scholars pondered their Sit:z im Leben and speculated about their authenticity. In this context, we may simply recall the diverse discussions concerning the content of the vision of the abominations in Jerusalem found in chap. 8. 1 In addition, many other of Ezekiel's predictions (like the vision of the Valley of Bones and the Gog and Magog prophecy) are rendered in a highly descriptive and visual imagery. Ezekiel is thus a seer: a seer of the future and of transcendent realities. Moreover, like his ancient counterparts, the key verb used in Ezekiel's visions is the stem riPah;2 and the key expression describing the intensity of divine influence is that the "hand of YHWH" was "upon" him. 3 I. Cf. the commentaries of Cooke (1936), Greenberg (1983) and Zimmerli (1979, 1983) ad loc (with literature cited); and also Gaster (1969), pp. 607 I I. 2. For this verb in the book of Ezekiel, cf. -
12. Hosea 12-14.Indd
ISRAEL’S FINAL YEARS YHWH’S FAITHFUL LOVE HOSEA 12-14 91 Betrayal of the prophetic word 11:12Ephraim has surrounded The English verse numbering follows the Latin me with lies, and the house of Vulgate. The Hebrew, followed by the Greek, Israel with deceit; but Judah numbers the opening verse here as 12:1 – which still walks with God, and is makes the English 12:1-14 the equivalent of the faithful to the Holy One. Hebrew 12:2-15. Verse 11:12 is best understood as a complaint ut- tered by Hosea. The second part of the verse may be a later gloss from a scribe of Judah, or it may be that, having lost all hope for a conversion in Israel, Hosea is looking south to find fidelity. 12:1Ephraim herds the wind, The bulk of verse 1 (verse 2 in Hebrew) speaks and pursues the east wind all of Ephraim’s attempts to do anything Assyria day long; they multiply false- (‘the east wind’) wants (see 2Kings 17:3). The hood and violence. They make last clause reveals attempts to get Egypt on side. a treaty with Assyria, and oil is This suggests the situation in the early years of carried to Egypt. Shalmaneser V, whose reign began in 727. It is possible that ‘Judah’ in verse 2 was a later 2YHWH has an indictment update. Hosea was more likely to have spoken of against Judah, and will punish Israel in this context. In verse 3 Hosea reflects on Jacob according to his ways, the story of the birth of Jacob and Esau, which and repay him according to his describes Jacob (the second twin) as emerging deeds. -
HEPTADIC VERBAL PATTERNS in the SOLOMON NARRATIVE of 1 KINGS 1–11 John A
HEPTADIC VERBAL PATTERNS IN THE SOLOMON NARRATIVE OF 1 KINGS 1–11 John A. Davies Summary The narrative in 1 Kings 1–11 makes use of the literary device of sevenfold lists of items and sevenfold recurrences of Hebrew words and phrases. These heptadic patterns may contribute to the cohesion and sense of completeness of both the constituent pericopes and the narrative as a whole, enhancing the readerly experience. They may also serve to reinforce the creational symbolism of the Solomon narrative and in particular that of the description of the temple and its dedication. 1. Introduction One of the features of Hebrew narrative that deserves closer attention is the use (consciously or subconsciously) of numeric patterning at various levels. In narratives, there is, for example, frequently a threefold sequence, the so-called ‘Rule of Three’1 (Samuel’s three divine calls: 1 Samuel 3:8; three pourings of water into Elijah’s altar trench: 1 Kings 18:34; three successive companies of troops sent to Elijah: 2 Kings 1:13), or tens (ten divine speech acts in Genesis 1; ten generations from Adam to Noah, and from Noah to Abram; ten toledot [‘family accounts’] in Genesis). One of the numbers long recognised as holding a particular fascination for the biblical writers (and in this they were not alone in the ancient world) is the number seven. Seven 1 Vladimir Propp, Morphology of the Folktale (rev. edn; Austin: University of Texas Press, 1968; tr. from Russian, 1928): 74; Christopher Booker, The Seven Basic Plots of Literature: Why We Tell Stories (London: Continuum, 2004): 229-35; Richard D. -
Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45
Scholars Crossing LBTS Faculty Publications and Presentations 6-2005 Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45" (2005). LBTS Faculty Publications and Presentations. 5. https://digitalcommons.liberty.edu/lts_fac_pubs/5 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. JETS 48/2 (June 2005) 263-81 NARRATIVE PARALLELISM AND THE "JEHOIAKIM FRAME": A READING STRATEGY FOR JEREMIAH 26-45 GARY E. YATES* I. INTRODUCTION Many attempting to make sense of prophetic literature in the Hebrew Bible would echo Carroll's assessment that "[t]o the modern reader the books of Isaiah, Jeremiah and Ezekiel are virtually incomprehensible as books."1 For Carroll, the problem with reading these books as "books" is that there is a confusing mixture of prose and poetry, a lack of coherent order and arrange ment, and a shortage of necessary contextual information needed for accu rate interpretation.2 Despite the difficult compositional and historical issues associated with the book of Jeremiah, there is a growing consensus that -
Hosea 12:6 – “So You, by the Help of Your God, Return, Hold Fast to Love and Justice, and Wait Continually for Your God.”
Memory Verse: Hosea 12:6 – “So you, by the help of your God, return, hold fast to love and justice, and wait continually for your God.” Icebreaker: When we were children, we all had dreams of incredible skills. If you could be famous for one skill or ability, what would you want to be known for? Why? 1. Martin Luther taught that the Christian life should be a life of repentance. In what way is the recognition of sinfulness crucial to the message of the Gospel? Why is repentance necessary to saving faith in Jesus? What happens if a person doesn’t recognize their sin? 2. Israel looked like it was in great shape as a nation from the outside, yet their hearts were sick. They continued to place their hope in dangerous political alliances rather than God. How were the alliances with Assyria and Egypt a false promise of hope? What are some false promises of hope people commonly look to today? How do these false promises typically end? Digging Deeper: James 1:17 tells us, “Every good gift and every perfect gift is from above…”. How can even a good gift of God become a false source of hope? 3. The Prosperity Gospel is not a new phenomenon. Even back in the time of Hosea, Israel considered their material wealth to be evidence of favor with God (see Hosea 12:8). What causes us to believe good outcomes prove God’s favor? In what way do good outcomes justify the actions taken to arrive there? Go further: How did Israel’s actions in Hosea 12:7 illustrate the false promise of self-preservation? What are some ways people pursue self-preservation at all costs today? 4. -
A Study of Paul's Interpretation of the Old Testament with Particular Reference to His Use of Isaiah in the Letter to the Romans James A
Digital Commons @ George Fox University Western Evangelical Seminary Theses Western Evangelical Seminary 5-1-1959 A Study of Paul's Interpretation of the Old Testament with Particular Reference to His Use of Isaiah in the Letter to the Romans James A. Field Recommended Citation Field, James A., "A Study of Paul's Interpretation of the Old Testament with Particular Reference to His Use of Isaiah in the Letter to the Romans" (1959). Western Evangelical Seminary Theses. 134. http://digitalcommons.georgefox.edu/wes_theses/134 This Thesis is brought to you for free and open access by the Western Evangelical Seminary at Digital Commons @ George Fox University. It has been accepted for inclusion in Western Evangelical Seminary Theses by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. APPROVED BY l'fajor Professor: ~~ • ..,e ~~ I Co-operat.ive Reader: ~ f. w~ Professor of Thesis Form: Gby~ A STUDY OF PAUL'S INTERPRETATIOl~ OF THE OLD TESTAHENT WITH PARTICULAR REFER.E.'NCE ro HIS USE OF ISAIAH IN THE LETTER TO THE ROMANS by James A. Field A Thesis Presented to the Faculty of the Western Evangelical Seminary In Partial Fulfillment of the requirements for the Degree Bachelor of Divinity Portland 22, Oregon May, 1959 TABLE OF CONTENTS CHAPTER PAGE I. DIJTRODUCTION., • • • • • • • • .. .. • • • • • • • • • . l A. Statement of the Problem. • • • • • • • • • ••••• l B. Statement of the Pu~pose.. • • • • • • • • • • • • • • 4 c. Justification for the Study • • • • • • • • ••••• 4 D. Limitations of the Study. • • • • • • • • • ••••• 5 E. Statement of Procedure. • • • • • • • • • • • • ••• 6 II. HISTORICAL SURVEY OF LITERATURE ON THE l'iiDi'l TESTA1<IENT USE OF THE OLD 'l'ESTAl1ENT • • • • • • • • • • 7 A. -
Ki Tavo Nidhe Israel 2020
1 of 3 で ’ わ゙る D’var Torah Nidhe Israel Ki Tavo: “And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;” (Deuteronomy 26:1). One of themes with which this week’s Torah portion Ki Tavo deals with is the relationship between God and the people of Israel as we read: “You have affirmed this day that the Lord is your, God, that you will walk in His ways, that you will observe His laws and commandments and rules, and that you will obey Him. And the Lord has affirmed this day that you are, as He promised you, His treasured people who shall observe all His commandments. (Deuteronomy 26:17-18) What does this mean? how is our relationship to God and what is God’s relationship with us. I loved William Norman Ewer’s jingle: “How odd Of God To choose The Jews” and then the Jewish response which goes as follows: “Not quite So odd – The Jews Chose God” There is no doubt that it was the Children of Israel who chose God as we can see from the words in Exodus 24:7 “And he took the book of the covenant, and read in the hearing of the people; and they said: “All that the LORD hath spoken will we do, and obey.” It was without questioning that the Israelites accepted God’s words and instructions. However as we know no relationship can be one sided, and so God would have needed to accept us as people He can as it were work with and who can and would fulfil His commandments and He would thus in return be our partner. -
For Reference Only
HisHisHis WorldWorldWorld FOR REFERENCE ONLY 20222022 LUTHERAN CALENDAR nd he said, The LORD is my rock, and my fortress, and my deliverer; A - II Samuel 22:2 FOR REFERENCE ONLY January 2022 SUNDAY MONDAY TUESDAY WEDNESDAY THURSDAY FRIDAY SATURDAY DECEMBER FEBRUARY S M T W T F S S M T W T F S 1 1 2 3 4 1 2 3 4 5 New Moon 2 NEW YEAR’S DAY 5 6 7 8 9 10 11 6 7 8 9 10 11 12 First Quarter 9 12 13 14 15 16 17 18 13 14 15 16 17 18 19 Full Moon 17 19 20 21 22 23 24 25 20 21 22 23 24 25 26 Last Quarter 25 26 27 28 29 30 31 27 28 HOLY NAME OF JESUS Numbers 6:22-27 The Aaronic blessing 2 3 4 5 6 7 8 2nd SUNDAY AFTER CHRISTMAS Jeremiah 31:7-14 EPIPHANY OF THE LORD Daniel 2:24-49 Joy as God’s scattered Job 42:10-17 Isaiah 6:1-5 John 1:[1-9] 10-18 Isaiah 60:1-6 Daniel 2:1-19 Daniel reveals the flock gathers Job’s family The Lord high and lofty God with us Nations come to the light The king searches for wisdom dream’s meaning 9 10 11 12 13 14 15 BAPTISM OF THE LORD Isaiah 43:1-7 Judges 4:1-16 Judges 5:12-21 Psalm 106:1-12 Jeremiah 3:1-5 Jeremiah 3:19-25 Jeremiah 4:1-4 PassingFOR through the waters Israel’s enemies drownREFERENCEThe song of Deborah God saves through water Unfaithful Israel IsraelONLY is a faithless spouse A call to repentance 16 17 18 19 20 21 22 MARTIN LUTHER KING JR. -
1 Context Overview 2 Outline of Ezekiel 26
Author: Ron Graham EEzzeekkiieell CChhaapptteerrss 2266,, 2277 aanndd 2288 —Outline and Notes 1 Context Overview Jerusalem has been under siege by Nebudchadnezzar king of Babylon, and finally the city has been ransacked and brought to ruin. Many Israelites were killed, many taken captive to Babylon, and some escaped. So Israel now consisted of the slaughtered in Jerusalem, the exiles in Babylon, and the fugitives among other nations. Ezekiel was among the exiles in Babylon who had been taken captive years earlier. He was appointed by God to watch over the Israelite captives and teach them by sharing his visions, preaching oracles from God, and performing symbolic acts. Not many paid heed to Ezekiel. King Nebuchadnezzar was attacking other nations besides Judah, and other cities besides Jerusalem. Prominent among these was the kingdom and city of Tyre. God promised that Tyre, because it had become corrupt, would be attacked by the Babylonians and by "many nations" and eventually be destroyed like Jerusalem. Ezekiel delivers God’s counsel to Tyre in a series of prophecies, laments, and oracles. 2 Outline of Ezekiel 26 11th YEAR (Ezekiel 26:1). Prophecy Against Tyre Jerusalem is in ruins and Judah is desolate. The coastal kingdom of Tyre thinks that opens the gate for Tyre to expand and profit. (Ezekiel 26:1-2). But God is against Tyre, and the kingdom will eventually suffer the same ruin as Jerusalem. This will result from "many nations" making wave after wave of assault (Ezekiel 26:3-6). Nebuchadnezzar will Attack Tyre Babylon will be the first of the nations to attack Tyre. -
Does Ezekiel 28:11–19 Affirm the Fall of Satan in Genesis 1:1–2 As Claimed in the Gap Theory?
VIEWPOINT || JOURNAL OF CREATION 32(3) 2018 Does Ezekiel 28:11–19 affirm the fall of Satan in Genesis 1:1–2 as claimed in the gap theory? Joel Tay and KeeFui Kon The gap theory claims that Ezekiel 28:11–19 and Isaiah 14:12–15 refer to the fall of Satan in the mineral Garden of Eden before Creation Week. This event is said to have occurred in between Genesis 1:1 and 1:2. Gap proponents are intimidated by secular geologists who claim that the earth is billions of years old. By inserting billions of years between Genesis 1:1 and 1:2, gap proponents assume that this allows them to reconcile Scripture with the idea of long ages. This paper demonstrates that the passage in Ezekiel 28 cannot relate to this supposed time gap even if the passage refers to the fall of Satan. If the text is understood as a reference to the fall of Satan, we would still be required to interpret the timing of Satan’s fall as an event that occurred after the sixth day of creation, and the final judgment of Satan is reserved for fire rather than water. We show that the gap theory is an extrabiblical and artificial construct that has been imposed upon the text of Genesis 1:1–2, and that Ezekiel 28 is actually problematic for the gap theory. ap theory claims that there was a previous earth that was 5. God destroyed the earth and everything in it with a Gcreated and then destroyed billions of years ago because worldwide Flood that produced the fossils and rock layers of the rebellion of Lucifer.