Joshua 21: Cities and Pasturelands Allotted to Levi
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A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination
11 PROJECT M1 USE A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination David Suchoff Prooftexts, Volume 19, Number 1, January 1999, pp. 59-69 (Article) Published by Indiana University Press DOI: 10.1353/ptx.1999.0001 For additional information about this article http://muse.jhu.edu/journals/ptx/summary/v019/19.1.suchoff.html Access Provided by Brandeis University Libraries at 10/18/12 4: 13PM GMT DAVID SUCHOFF A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination Introduction The following text, written at Auschwitz on 3 January 1945, introduces an anthology of writingscomposed by Jewish prisoners within Auschwitz itself. That anthology was lost, while this remnant remains. Avraham Levite's piece, pre sented here in a new translation, offers itself as a plea fromthe "other planet" that was Auschwitz to postwar generations, calling upon them to appreciate a fully Jewish and critical historical voice that was forged within its bounds. The introduction presciently voices its author's certainty that Jewish life at Auschwitz and the Holocaust as a whole would be distorted in representations of the event, submerged by a world eager to ease its conscience, cry and feel better, and thus to deny or minimize the facts of Jewish suffering. The price of world recognition, Levite reasons from history, would be the diminution of the powerful voice of Yiddish life. This concern with the difference between history and memory gives Levite's text an uncannily contemporary ring, as it presciently calls upon its readers to beware of the lures of an "objective" history. -
Lesson 8.Key
Revelation Chapter 7 Lesson 8 Revelation 7:1-2 1 After this I saw four angels standing upon the four corners of the earth, grasping the four winds of the earth in order that no wind might blow upon the earth, nor upon the sea, nor upon any tree. 2 And I saw another angel ascending from the rising of the sun having the seal of the living God, and he cried out with a great voice to the four angels who had been given permission to harm the earth and the sea, Revelation 7:3 3 saying do not harm the earth nor the sea, nor the trees, until we have sealed the slaves of our God upon their foreheads. Revelation 7:4-6 4 And I heard the number of the ones having been sealed, one hundred forty four thousand, being sealed out of all the tribes of the sons of Israel. 5 out of the tribe of Ruben, twelve thousand, out of the tribe of Gad, twelve thousand, 6 out of the tribe of Asher, twelve thousand, out of the tribe of Naphtali, twelve thousand, out of the tribe of Manasseh, twelve thousand, Revelation 7:7-8 7 out of the tribe of Simeon, twelve thousand, out of the tribe of Levi, twelve thousand, out of the tribe of Issachar, twelve thousand, 8 out of the tribe of Zebulun, twelve thousand, out of the tribe Joseph, twelve thousand, out of the tribe of Benjamin, twelve thousand, having been sealed. Genesis 49 Num.1:20-4312 Tribes Deut. -
“The Importance of Empathizing with the Pain of a Fellow Jew...”
בס”ד PROJECT OF THE KOLLEL WEEKLY TORAH OF HOUSTON TORAH CENTER PUBLICATION Va’eira כ”ח טבת, תשע”ו Vol. 2 No. 9 January 9, 2016 Parshas Va’eira Rabbi Moshe Friedman 3) Mirari-va’yimoreru es chayeihem- individual shouldn’t say, I’ll go they made their lives bitter. home and eat and drink, and I’ll In this week’s Parsha, in the midst To express the significance of this live in tranquility.” When others of the story of the servitude and act of solidarity, the Torah points are suffering, it is inappropriate to subsequent redemption from out, “V’aile shmos b’nai Levi-and lead our lives in a normal fashion Mitzrayim, the Torah interjects the these are the names of the children and ignore the suffering of others. genealogy of the shevatim, of the of Levi”. The Torah is calling our Doing so would be lacking in true, twelve holy tribes (Shemos 6, 14). attention to the names that Levi V’ahavta l’raicha kamocha, the The Shlelah Hakadosh notes the chose. Levi could have easily obligation to love a fellow Jew as difference in which the tribe of ignored the suffering of the Jews yourself. Levi is introduced in contrast to and not share in the anguish of It is very easy to read the news the other shevatim. By all of the his nation, but he recognized the from afar and go back to our other shevatim the verse begins importance of empathizing with regular lives. We can read about with, “B’nei Reuvein…the sons the pain of another Jew. -
The Road to Jericho
Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey. © 2021 Living 10:31 Hanna Brinker The Road to Jericho April 15, 2021 “Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.” (Luke 10:30) Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real and would have been understood immediately by his listeners. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey famous for attacks by thieves and robbers. The road is about 20 miles long, and was steep, descending about 3000 feet from the Mount of Olives to sea level. It ran through a rocky area with plenty of caves, large boulders and other hiding places that provided robbers a place to lay in wait for defenseless travelers. Although Jesus leaves the man undescribed, the listeners, being Jewish, would naturally assume that he was a Jew. The lawyer, remember, has just asked Jesus ‘who is my neighbor’ – believing that the answer is a ‘fellow Jew.’ Jesus implies that the man who was beaten and robbed is a ‘neighbor’ even in the restricted sense of ‘fellow Jew.’ Since the man is stripped, he is unidentifiable. In Jesus’ day, a person was identified by the way they dressed and the way they spoke – their accent or dialect. -
The Order and Significance of the Sealed Tribes of Revelation 7:4-8
Andrews University Digital Commons @ Andrews University Master's Theses Graduate Research 2011 The Order and Significance of the Sealed ribesT of Revelation 7:4-8 Michael W. Troxell Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/theses Recommended Citation Troxell, Michael W., "The Order and Significance of the Sealed ribesT of Revelation 7:4-8" (2011). Master's Theses. 56. https://digitalcommons.andrews.edu/theses/56 This Thesis 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 Master's Theses 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. ABSTRACT THE ORDER AND SIGNIFICANCE OF THE SEALED TRIBES OF REVELATION 7:4-8 by Michael W. Troxell Adviser: Ranko Stefanovic ABSTRACT OF GRADUATE STUDENT RESEARCH Thesis Andrews University Seventh-day Adventist Theological Seminary Title: THE ORDER AND SIGNIFICANCE OF THE SEALED TRIBES OF REVELATION 7:4-8 Name of researcher: Michael W. Troxell Name and degree of faculty adviser: Ranko Stefanovic, Ph.D. Date completed: November 2011 Problem John’s list of twelve tribes of Israel in Rev 7, representing those who are sealed in the last days, has been the source of much debate through the years. This present study was to determine if there is any theological significance to the composition of the names in John’s list. -
A Summary of the 12 Tribes of Israel
SUMMARY OF THE TWELVE TRIBES OF ISRAEL By Pastor Charlie Mother’s Name Child’s Name Meaning of Name Leah Rueben See, a Son Leah Simeon Heard Leah Levi Attached Leah Judah Praise Bilhah Dan Judge Bilhah Naphtali Wrestles Zilpah Gad Good Fortune Zilpah Asher Happy Leah Issachar Wages Leah Zebulun Honor Rachel Joseph May He Add/Taken Away Rachel Benjamin Son of My Right Hand Asenath (with Joseph) Manasseh Made Me Forget Asenath (with Joseph) Ephraim Made Me Fruitful Jacob’s children (29:31-30:24) I. Leah: the Lord opened her womb and closed Rachel’s. a. Rueben—“see, a son,” she hopes for love b. Simeon—“heard” for God had heard c. Levi—“attached” for perhaps Jacob would now be attached to her d. Judah—“praise,” for this time she would praise the Lord, after this she stopped bearing e. After Bilhah and Zilpah bear, Leah bears Issachar—“wages/hire” for God had paid her in return for giving her servant f. Zebulun—“honor” for she hoped Jacob would honor her for bearing six sons II. Bilhah: Rachel in desperation gives her servant and she bears. a. Dan—“judged” for God had judged and granted Rachel a son b. Naphtali—“wrestling,” Rachel wrestled with Leah and overcame III. Zilpah: Leah then gave her servant to Jacob a. Gad—“good fortune” for God had given him b. Asher—“happy” for God made Leah happy IV. Rachel a. Joseph—“may he add,” that is, another son, and also sounds like “taken away” for her reproach was taken away b. -
Priests and Levites Martin C
The New Testament: The Good News of Jesus Christ Priests and Levites Martin C. Albl, PhD In modern times, we think of a priest or a minister as a person who has a special calling or vocation to serve God and God’s people. In ancient Judaism, however, the priesthood was hereditary—the tribe of Levi was set aside to serve as priests. Aaron, Moses’ brother, a member of the tribe of Levi, was the first priest, and all his male descendants were priests (see Ex 28:1). The entire tribe of Levi was set apart to oversee the worship of God, at first in the dwelling that contained the Ark of the Covenant, and later in the Temple (see Nm 1:47– 54, 8:5–26; 1 Chr 24). Male members of the tribe who were not sons of Aaron were known as Levites. They acted primarily as assistants to the priests in conducting the worship of the Lord (see Nm 18:1–5). Because they had been set aside for this special task, members of the tribe of Levi did not inherit a portion of the land of Israel, nor were they to work the land. Priests and Levites were supported directly through activities of worship. Portions of the sacrifices provided food for the priests, and the Levites were supported by tithes (see vv. 8–21). These tithes were essentially on crops; the Levites in turn were to give a tenth of their tithes to the priests (see vv. 21–32). Within the priestly families, Zadokite priests (descendants of Zadok, a priest who had anointed and supported King Solomon against his rivals [see 1 Kgs 1:38–39]) held a special position. -
What Did King Josiah Reform?
Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah. -
1. What Did the Levite Woman Notice About Her Baby Son? (2:2)
1. What did the Levite woman notice about her baby 3. What did Pharaoh’s daughter do when she saw the son? (2:2) basket? (2:5) 1. He was a really big baby. 1. She didn’t do anything. 2. “He was a fine child.” 2. She told the female slave to get rid of it. 3. Both answers are correct. 3. She sent a female slave to get it. (2) (2) * What did the child’s sister say to Pharaoh’s daughter? * What was the first thing the Levite woman did to (2:7) protect her baby from Pharaoh? (2:2) 1. “Shall I take care of this baby for you?” 1. Gave him to a neighbor to care for. 2. “Shall I give this baby to my mother?” 2. Took him to Pharaoh’s daughter. 3. “Shall I go and get one of the Hebrew women to 3. Hid him for three months. nurse the baby for you?” (2) (2) 1. What did the Levite woman do when she could no 4. Whom did Pharaoh’s daughter pay to nurse baby longer hide her son? (2:3) Moses? (2:8-9) 1. She coated a papyrus basket for him. 1. An Egyptian woman 2. She put the basket among the reeds of the Nile. 2. His own mother 3. Both answers are correct 3. No One (2) (2) 2. Who watched from a distance to see what would * What did Moses’ mother do when he was older? happen to the baby in the basket? (2:4) (2:10) 1. -
In Search of the Understanding of the Old Testament in Africa: the Case of the Lemba
IN SEARCH OF THE UNDERSTANDING OF THE OLD TESTAMENT IN AFRICA: THE CASE OF THE LEMBA by MAGDEL LE ROUX submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject BIBLICAL STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF E H SCHEFFLER NOVEMBER 1999 Contemporary (1964) Ethiopian painting on cloth depicting how the Queen ofSheba journeyed to King Solomon by boat accompanied by her retinue (Photo: Kessler 1982) - 'WE CAME BY BOAT TO AFRICA .. .' CA LEMBA TRADITION) 'Solomon sent his ships to get gold from Ophir ... Some ofthe Jews who went on those boats stayed in Africa. That is the origin ofthe Lemba' (cfpp 155,156) CONTENTS ACKNOWLEDGEMENTS SUMMARY MAPS CHAPTER ONE INTRODUCTION ~ 1.1 HISTORY OF THE PROJECT . 1 1.2 METHODOLOGICAL CONSIDERATIONS ............................ 3 I~ 1.2.1 Qualitative research methods . 3 1.2.l.l The phenomenological perspective . 4 1.2.1.2 Participant observation . 5 1.2.1.3 Jn-depth interviewing . 6 1.2.1.4 The interview guide . 6 1.2.2 Processing and interpretation . 7 1.2.3 Conclusion ~··~ . 8 1.3 THE PURPOSE AND STRUCTURE OF THE THESIS .................... 8 1.3.1 The purpose of the thesis . 8 1.3.2 Limitations and delimitations of this project: the structure of the thesis . 11 CHAPTER TWO VARIOUS RECEPTIONS OF THE OLD TESTAMENT IN AFRICA: SOME OBSERVATIONS 2.1 INTRODUCTION ................................................ 14 2.2 OSTENSIBLE REASONS FOR 'RELIGIOUS SHIFTS' WORLD-WIDE . 17 2.3 'JUDAISING' MOVEMENTS IN AFRICA . 19 2.3.1 Groups upon whom the idea of Jewishness was imposed ................ -
The Golden Calf Exodus 32 Story 12: the Golden Calf Exodus 32 Moses Was on the Top of Mount Sinai for 40 Days and 40 Nights Meeting with God
Story 12: The Golden Calf Exodus 32 Story 12: The Golden Calf Exodus 32 Moses was on the top of Mount Sinai for 40 days and 40 nights meeting with God. While he was there, he received the 10 Commandments and the instructions of how to build the Tabernacle. But while he was away, the Israelite people became impatient in waiting on him. The people came to Aaron and said, “Your brother Moses is the one who led us out of Egypt, but we don’t know what’s happened to him. Come now, make gods for us who will lead us.” So Aaron told the people, “Take off all your gold earrings and bring them to me.” The people did just as Aaron asked. He took the gold from them, melted it down, and formed it into the image of a calf. After he had finished, the people raised their voices and said, “Israel, these are your gods who brought you out of the land of Egypt.” The LORD told Moses, “Go down to the people at once! Look how quickly they have turned away from me. They have made for themselves a golden calf. They have bowed down to it, sacrificed to it, and said, ‘Here are your gods, Israel, who brought you out of Egypt.’ Now, leave me, so that my anger may burn against them. I will destroy them for their stubbornness and make you into a great nation.” But Moses begged God, “LORD, please don’t destroy your people. You brought them out of Egypt with your great power and strength. -
The Levitical Priesthood
The Levitical Priesthood L. Michael Morales L. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, serves as a teaching elder in the PCA, and is a husband, and father of four boys. He earned his PhD under Gordon J. Wenham at Trinity College, Bristol UK, and has authored several books, including The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord? A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, forthcoming). Thankfully, the complex subject of the Levitical priesthood in ancient Israel has been cultivated by helpful studies related to its history and development, as well as to the social place and basic tasks of Levitical priests, in terms of serving at Yahweh’s house and guarding its sacred space, mediating Israel’s access in the divine service, and teaching divine torah.1 Rather than rehearsing such studies, the present essay attempts instead to offer a modest sketch of the theology of Israel’s priesthood. Serving as something of a typology of the priesthood, and one that resonates with the temple ideologies of other ancient cultures, we will examine the fundamental analogy between cult and cosmos. Before doing so, however, we will begin with the origin of the Levitical priesthood, which may then serve to inform the theology of both the Levitical priesthood’s basis and its eventual obsolescence. That Aaron, Moses’ elder brother, was chosen by God to serve as high priest, his house to carry on the priestly lineage of Israel, is asserted in the book of Exodus (24:1, 9; 28:1-3; 29:1-37; 32:1-6; etc.), and then confirmed magnificently in the stories and legislation found in Numbers 16-18, which center upon Aaron’s budding staff.2 However, Yahweh’s choice of Aaron’s house is simply assumed, and not explained.