The Legend of Jubal by George Eliot
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N V Doors DOiiic re than one sad tale has been told of too little suddenly that his door of opportunity was closed. and too late." Recall Jesus' story of the Ten Virgins Said his master. "Take from him the pound, and give it who were awaiting the Imminent return of the bride to him that hat/i ten pounds" Luke 19:24. groom. Five of them were wise and well prepared for The book of James tells the same truth in these his arrival, even if it should be unexpectedly delayed. stark words; "To him that knoweth to do good, and loeth And five were not wise, and not prepared. Jesus it not, to hun it is sin' James 4:1 7. called these latter ones "foolish.' We quite naturally think that something we do What made the difference? All had brightly burn wrong is more serious than something we simply do ing lamps until.,.the time delayed, and the lamps of not do. But James tells us this is not true. He says that five of them were burning low, Getting more oil not to do what we know we should is equally as wrong became urgent. And while these five went to find oil as openly committed sin. In other words, sins of for their lamps-the bridegroom came. `4nd they that omission are ust as culpable as sins of commission. were ready went in with him to the ,narriage: and the door Neglect is serious. It is the warning of the book of was shut." Hebrews: "How shall we escap if we neglect so great sat The open door dosed. -
Who Were the Kenites? OTE 24/2 (2011): 414-430
414 Mondriaan: Who were the Kenites? OTE 24/2 (2011): 414-430 Who were the Kenites? MARLENE E. MONDRIAAN (U NIVERSITY OF PRETORIA ) ABSTRACT This article examines the Kenite tribe, particularly considering their importance as suggested by the Kenite hypothesis. According to this hypothesis, the Kenites, and the Midianites, were the peoples who introduced Moses to the cult of Yahwism, before he was confronted by Yahweh from the burning bush. Scholars have identified the Cain narrative of Gen 4 as the possible aetiological legend of the Kenites, and Cain as the eponymous ancestor of these people. The purpose of this research is to ascertain whether there is any substantiation for this allegation connecting the Kenites to Cain, as well as con- templating the Kenites’ possible importance for the Yahwistic faith. Information in the Hebrew Bible concerning the Kenites is sparse. Traits associated with the Kenites, and their lifestyle, could be linked to descendants of Cain. The three sons of Lamech represent particular occupational groups, which are also connected to the Kenites. The nomadic Kenites seemingly roamed the regions south of Palestine. According to particular texts in the Hebrew Bible, Yahweh emanated from regions south of Palestine. It is, therefore, plausible that the Kenites were familiar with a form of Yahwism, a cult that could have been introduced by them to Moses, as suggested by the Kenite hypothesis. Their particular trade as metalworkers afforded them the opportunity to also introduce their faith in the northern regions of Palestine. This article analyses the etymology of the word “Kenite,” the ancestry of the Kenites, their lifestyle, and their religion. -
Another Look at Cain: from a Narrative Perspective
신학논단 제102집 (2020. 12. 31): 241-263 https://doi.org/10.17301/tf.2020.12.102.241 Another Look at Cain: From a Narrative Perspective Wm. J McKinstry IV, MATS Adjunct Faculty, Department of General Education Presbyterian University and Theological Seminary In the Hebrew primeval histories names often carry significant weight. Much etymological rigour has been exercised in determining many of the names within the Bible. Some of the meaning of these names appear to have a consensus among scholars; among others there is less consensus and more contention. Numerous proposals have come forward with varying degrees of convincing (or unconvincing as the case may be) philological arguments, analysis of wordplays, possi- ble textual emendations, undiscovered etymologies from cognates in other languages, or onomastic studies detailing newly discovered names of similarity found in other ancient Semitic languages. Through these robust studies, when applicable, we can ascertain the meanings of names that may help to unveil certain themes or actions of a character within a narrative. For most of the names within the primeval histories of Genesis, the 242 신학논단 제102집(2020) meaning of a name is only one feature. For some names there is an en- compassing feature set: wordplay, character trait and/or character role, and foreshadowing. Three of the four members in the first family in Genesis, Adam, Eve, and Abel, have names that readily feature all the elements listed above. Cain, however, has rather been an exception in this area, further adding to Genesis 4’s enigmaticness in the Hebrew Bible’s primeval history. While three characters (Adam, Eve, and Abel) have names that (1) sound like other Hebrew words, that are (2) sug- gestive of their character or actions and (3) foreshadow or suggest fu- ture events about those characters, the meaning of Cain’s name does not render itself so explicitly to his character or his role in the narrative, at least not to the same degree of immediate conspicuousness. -
Og King of Bashan, Enoch and the Books of Enoch: Extra-Canonical Texts and Interpretations of Genesis 6:1–4’* Ariel Hessayon
Chapter 1 ‘Og King of Bashan, Enoch and the Books of Enoch: Extra-Canonical Texts and Interpretations of Genesis 6:1–4’* Ariel Hessayon It is not the Writer, but the authority of the Church, that maketh a Book Canonical [Thomas Hobbes, Leviathan (1651), part III, chap. 33 p. 204] For only Og king of Bashan remained of the remnant of the giants (Deuteronomy 3:11) Renaissance Humanist, Franciscan friar, Benedictine monk, Doctor of Medicine and ‘Great Jester of France’, François Rabelais (c.1490–1553?) was the author of La vie, faits & dits Heroiques de Gargantua, & de son filz Pantagruel (Lyon, 1564). A satirical masterpiece with liberal dollops of scatological humour, it tells the irreverent story of Gargantua, his son Pantagruel and their companion Panurge. Gargantua and Pantagruel are giants and in an allusion to the Matthean genealogy of Christ the first book begins with a promised account of how ‘the Giants were born in this world, and how from them by a direct line issued Gargantua’. Similarly, the second book introduces a parody of the Old Testament genealogies: And the first was Chalbroth who begat Sarabroth who begat Faribroth who begat Hurtali, that was a brave eater of pottage, and reigned in the time of the flood. Acknowledging readers would doubt the veracity of this lineage, ‘seeing at the time of the flood all the world was destroyed, except Noah, and seven persons more with him in the Ark’, Rabelais described how the giant Hurtali survived the deluge. Citing the authority of a rabbinic school known as the Massoretes, ‘good honest fellows, true ballokeering blades, and exact Hebraical bagpipers’, Rabelais explained that Hurtali did not get in the ark (he was too big), but rather sat astride upon it, with ‘one leg on the one side, and another on the other, as little children use to do upon their wooden 6 Scripture and Scholarship in Early Modern England horses’. -
Genealogies and Spiritualities in Genesis 4:17-22, 4:25-26, 5:1-32
Acta Theologica Supplementum 8 2006 GENEALOGIES AND SPIRITUALITIES IN GENESIS 4:17-22, 4:25-26, 5:1-32 C. Lombaard1 ABSTRACT The three genealogies in Genesis 4:17-22, 4:25-26 en 5:1-32 show different intentions: the first wants (amongst other purposes) to give an aetiology of the trades; the second wants to stress the importance of a new beginning; the third wants to relate Adam to Noah. Each of these approaches to genealogy has a different intent; each wants to in- dicate a different aspect of God’s care. Each thus evidences an own (though not unre- lated) configuration of faith experienced, that is, a different spirituality. 1. OF FAITH IN OLD TESTAMENT TIMES, THE STUDY OF SPIRITUALITY, AND GENEALOGY SCHOLARSHIP Recent Old Testament scholarship has increasingly become aware of the variety of configurations of faith within ancient Israel. This diversity does not involve only a rather straightforward growth in the faith of Israel from one form of belief in God to, presumably, a more advanced form of belief in God. Such a heilsgeschichtliche approach — in the earlier sense of the term (cf. Mildenberger 2000:1585) — would be akin to the concept of progressive revelation, a view which regarded Old Testament history as a process of divine education of the Israelite nation (Rogerson 1988:537; cf. also Lombaard 2003:441). Rather, Old Testament scholarship has made us increasingly aware of different forms of faith within ancient Israel at different times, also with such different expressions competing with one another at the same time. Particularly useful in this regard have been formulations such as those by Rainer Albertz and Philip Davies, the former referring to “Religionsinterner Pluralismus” (Albertz 1978), the latter to “Judaisms” 1 Dr. -
Genesis in Biblical Perspective the Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This Is the Word
Genesis in Biblical Perspective The Gospel of Christ from Genesis Then They Received the Offering – Genesis 4 This is the word of God. Genesis 4. 1 Now Adam knew Eve his wife, and she conceived and bore Cain, saying, “I have gotten a man with the help of the LORD .” 2 And again, she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a worker of the ground. 3 In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The LORD said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” 8 Cain spoke to Abel his brother. And when they were in the field, Cain rose up against his brother Abel and killed him. 9 Then the LORD said to Cain, “Where is Abel your brother?” He said, “I do not know; am I my brother's keeper?” 10 And the LORD said, “What have you done? The voice of your brother's blood is crying to me from the ground. 11 And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. -
Act Two: the Curse
THE STORY OF THE BIBLE: LESSON THREE Act Two: The Curse I. INTRODUCTION The Storyline The biblical story begins by introducing the setting, main characters, and initial plot. In the first act of the biblical narrative, the reader learns that… Through the act of creation, God establishes his kingdom over all things and appoints human beings to rule on his behalf as his image bearers, to fill the earth and develop his creation into a glorious civilization. Like most every other story, the biblical narrative quickly runs into the conflict that needs to be overcome. The introduction of this conflict makes up the second act of the biblical story. Tragically, human beings rebel against God as they seek to rule God’s creation their own way, resulting in the curse of evil and death upon the world, which infects every aspect of God’s good creation. The Place of Act Two in the Bible Genesis 3–11 raise a number of puzzling issues for readers: the identity of Cain’s wife, the longevity of life spans, the identity of the “sons of God,” and the nature of the flood, to name a few. The danger contemporary readers face is to allow these issues to sidetrack one from the main thrust of what God wants to communicate in these chapters about the curse and how it thwarts his kingdom-purposes for creation. II. ACT TWO: THE CURSE The Event of the Fall (Gen 3:1–7) Human Freedom. The development of God’s creation into a glorious civilization requires cooperation, for humankind to exercise freedom under God’s reign. -
Title with Picture Layout
GENESIS FIRST CHURCH MINISTRIES, 2020 BILL CUMBIE ([email protected]) 26 Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” 27 So God created man in his own image, in the image of God he created him; male and female he created them. 28 And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” (Genesis 1:26-28) Intro to Genesis and summary of Gen 1-4 ▪ Given in context with the Israelites being freed from slavery and also receiving Civil, Moral, and Religious laws for the community ▪ Gen. 1 – Creation and furnishing of the world; the creation of mankind as the crown of creation. ▪ Gen. 2 – God’s special care of mankind ▪ Gen. 3 – Mankind’s temptation and fall; exile from Eden ▪ Gen. 4 – Mankind after the Fall. The consequences of the Fall continue to spiral out of control These are the generations of… Primeval History (1:1–11:26) - Five ▪ 2:4 These are the generations of the heavens and the earth ▪ 5:1 This is the book of the generations of Adam ▪ 6:9 These are the generations of Noah ▪ 10:1 These are the generations of the sons of Noah ▪ 11:10 These are the generations of Shem Patriarchal History (11:27–50:26) – Five (6 counting 36:9) ▪ 11:27 These are the generations of Terah ▪ 25:12 These are the generations of Ishmael ▪ 25:19 These are the generations of Isaac ▪ 36:1 These are the generations of Esau (that is, Edom) and (36:9) ▪ 37:2 These are the generations of Jacob Genesis 4:8-12 Cain murders Abel and is Exiled 8 Cain spoke to Abel his brother. -
Jubal, Pythagoras and the Myth of the Origin of Music with Some Remarks Concerning the Illumination of Pit (It
Philomusica on-line 16 (2017) Jubal, Pythagoras and the Myth of the Origin of Music With some remarks concerning the illumination of Pit (It. 568) Davide Daolmi Università degli Studi di Milano [email protected] § Alla fine del Trecento l’iconografia § At the end of the fourteenth century della Musica mostra una forma the iconography of Music shows a complessa basata sul mito del primo complex morphology based on the padre fondatore dell’arte musicale. La myth of the first founding father of the sua raffigurazione più sofisticata appa- musical art. Its most sophisticated re nella miniatura d’apertura di Pit image appears in the opening (Parigi, Bibl. Nazionale, It. 568), uno illumination of Pit (Paris, Bibl. dei più importanti manoscritti di Ars Nationale, It. 568), one of the most Nova italiana. important manuscripts of the Italian Nel riconsiderare la bibliografia Ars Nova. esistente, la prima parte dell’articolo After reviewing the existing biblio- indaga il contesto culturale che ha graphy, the first part of the article prodotto la miniatura, per poi, nella traces the cultural context that seconda, ripercorrere l’intera storia del produced this illumination. The mito, la sua tradizione biblica (Iubal), il second part reconstructs the whole suo corrispondente pagano (Pitagora), history of the myth of the origin of il rapporto con il mito della translatio music, its biblical tradition (Jubal), its studii (le colonne della conoscenza), e pagan equivalent (Pythagoras), their la sua forma complessa adottata a association with the myth of translatio partire dal XII secolo. Il modello studii (the pillars of knowledge), and iconografico fu concepito in Italia nel its syncretic form adopted from the Trecento e la forma ormai matura twelfth century onward. -
“NOAH” Matthew 24:37-39 I. Understanding the Physical World Of
“NOAH” B. 1656 years of population growth Matthew 24:37-39 1. Adam’s descendants through Cain’s - 7 Generations - Genesis 4:17-24 I. Understanding the physical world of Noah’s time - God Provided a. Cain - Enoch - Irad - Mehujael - Methushael - Lamech A. God Created the world - Genesis 1:1-2 - Day 1 b. Lamech -Jabal, Jubal, Tubal-cain, Naamah 1. Earth was formless 2. Adam’s descendants through Seth -10 generations - Genesis 5 2. Earth was empty a. Adam - Seth - Enosh - Kenan - Mahalalel - Jered - Enoch - 3. Darkness was over the service of the deep Methuseleh - Lamech - Noah 4. Spirit of God was hovering over the waters b. Noah - Shem, Ham and Japeth 5. Light is established 3. Noah was the first of Seth’s line to be born after the death of Adam 6. Time is established (morning and evening) 4. Average family size 5 - 7 children - Genesis 5 -the earth is rotating on it’s axis -“and had other sons and daughters..” B. God Created a perfect environment for life - Genesis 1:6-8 - Day 2 -A conservative range of population at the time of the flood 2 - 11.5 1. An expanse is created (our atmosphere) billion . (7 billion - the population today) Henry Morris The Genesis -God called it sky Record -78% nitrogen, 21% oxygen and 1% other gasses C. Advancements in Inovation 2. The expanse separated the waters 1. Cain built cities -the lower waters He called seas - Genesis 1:10 2. Jabal professional cattle-breeders and herders who lived near the cities 3. The water canopy 3. -
Name a Story Bible Study Series
Name, A Story Name, A Story A Series of 5 Bible Studies About Some of the Bible’s Most Obscure People Prepared by Dr. Andrew Corbett http://www.andrewcorbett.net/bible-studies-for-small-groups/ !2 Name, A Story Study Study Topic Page Number 1 JUBAL, THE FATHER OF MUSICAL 5 INSTRUMENTS 2 TUBAL-CAIN, INSTRUCTOR IN METALLURGY 7 3 ELZAPHAN, UNDERTAKER TO DEAD PRIESTS 11 4 AHIEZER, THE MAN WHO COULD NEVER 15 ALWAYS BE RIGHT 5 TERTIUS, THE NEAR ANONYMOUS LETTER 19 WRITER !3 Name, A Story Behind every name there is a story. F.W. Boreham opens his autobiography with the statement about every person has a story to tell. In fact, he says, the person whose story is not worth telling has never been born. One of the unique things about the Bible compared with other so-called religious holy books, is that it is a story. Not only is their a grand story which undergirds it, there are numerous short stories punctuating it. Some of these short stories have entire biblical books dedicated to them. Others warrant a chapter or two. But these five people, with whom we are about to become more acquainted, receive no more than a one-verse mention. Yet their impact on the world was profound. They, like most true heroes, are the unsung heroes of this world. It is my hope that by considering the lives and works of these people, you may even reconsider your own contribution to our world and decrease your possible desire for fame or even acknowledgement, and come to realise that the One who truly matters always honours those who know it and seek to give Him all the fame and acknowledgement they can. -
WEEK 1 Seth Jubal & Tubal Eve & Adam Methuselah
WEEK 1 OLDER Eve & Adam Jubal & Tubal Seth Methuselah God created the The great, great grandsons of Adam’s Cain was wicked. From Seth’s great, first man and first son Cain. Cain murdered his broth- When Adam was great grandson woman as the er Abel in the beginning of Genesis 4. 130 years old, he comes Methuse- first family. But we see how quickly the earth be- had another son lah. His name They made a gan to fill and people made in God’s named Seth. means “and then horrible choice to image developed their creativity to God had chosen judgment comes.” sin against God. build communities. Jubal is known as another man Methuselah But God had a the father of those who play musical from which He walked with God perfect plan to instruments and Tubal was the first would bring the and his grandson rescue them and craftsman of instruments made of met- Messiah. Then was Noah. When all of us. al like iron and bronze. (Genesis 4:20- men began call- Methuselah died, (Genesis 3:15) 21) By the way, Adam and Eve were ing on the Lord the rain began. still alive. again. (Genesis (Genesis 5:25-26) 4:25-26) Copyright 2016 Harvest Bible Chapel WHAT IS THE WEEKLY WORD? Children of all ages are able to learn ten new words a day! During GOD SAVES we are teaching children ten new words in 12 weeks. These words are intentionally chosen to enrich a child’s experience and grow them in their THE WORDS LOOK BEYOND growing faith.