Ten Ordinary People with an Extraordinary Story A
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The Wives of Solomon
THE WIVES OF SOLOMON. BY MONCURE D. CONWAY. " CCORDING to the first book of Kings, Solomon's half-brother, ft Adonijah, after the defeat of an alleged (perhaps mythical) effort to recover the throne of which he had been defrauded, sub mitted himself to Solomon. He had become enamored of the vir gin who had been brought to the aged King David to try to revive some vitality in him; and he came to Bathsheba asking her to re quest her son the king to give him this damsel as his wife. Bath sheba proffered this "small petition" for Adonijah, but Solomon was enraged, and ironically suggested that she should ask the king dom itself for Adonijah, whom he straightway ordered to execu tion. The immediate context indicates that Solomon suspected in this petition a plot against his throne. A royal father's harem was inherited by a royal son, and its possession is supposed to have in volved certain rights of succession: this is the only interpretation I have ever heard of the extreme violence of Solomon. But I have never been satisfied with this explanation. Would Adonijah have requested, or Bathsheba asked as a "small" thing, a favor touch ing the king's tenure? The story as told in the Book of Kings appears diplomatic, and several details suggest that in some earlier legend the strife between the half- brothers had a more romantic relation to "Abishag the Shunammite," who is described as "very fair." Abishag is interpreted as meaning "father of error," and though that translation is of doubtful accuracy, its persistence in dicates the place occupied by her in early tradition. -
Noah's Wife and Heterosexual Incestuous
Judaica Ukrainica I (2012), 29–46 No Name WomaN: Noah’s Wife aNd heterosexual iNcestuous relatioNs iN GeNesis 9:18–29 corinne e. Blackmer Southern Connecticut State University [email protected] [Noah’s wife] was a nameless woman, and so at home among all those who were never found and never missed, who were uncommemorated, whose deaths were not remarked, nor their begettings1. I. The terse language and riddling innuendo of Gen 9:18–29, which narrates how Noah comes to curse Canaan, the son of Ham, has engaged the inter pretive energies of readers since the rabbis of the Babylonian Talmud spe culated that Ham had castrated his father2. The language of this narrative, bristling with obscure phrases, loud hints of dreadful sexual transgression, and pious cover ups, has often left subsequent interpreters sensing that the story has meanings that the narrator declines to delineate. Indeed, the only thing that remains clear is that Gen 9:18–29 functions as an etiological myth to justify the permanent subordination of the tribes of Canaan. Canaan commits an un speakable sexual crime against Noah’s family that results in the subsequent physical displacement and sweeping rejection of the customs of the Canaanite peoples. Indeed, Israel’s secure possession of the Promised Land is predicated on repudiating the cultural institutions of the preceding Canaanites. Whatever the larger and associated issues, however, interpretive positions have gener 30 Corinne E. BLACKMER ally revolved around two broad questions. What was the nature of Ham’s of fense, such that when he “saw his father’s nakedness” and told his brothers, Shem and Japheth, it merited the terrible curse of permanent servitude Noah pronounced over him3? Second, what was the rationale for the punishment of Canaan and why, if Ham committed the crime, would his son Canaan suffer the penalty instead? Exegetical traditions have identified the deed for which Noah curses Ca naan either as voyeurism, castration, or homosexual paternal incest. -
Hebrew Names and Name Authority in Library Catalogs by Daniel D
Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed. -
Idol Threats Cornerstone Connections
real.solid.stories CORNERSTONECONNECTIONS FEBRUARYFEBRUARY06062016 Scripture Story: 1 Kings 11:14-43; 12:1-24; 2 Chronicles 9:29–12:16. Commentary: Prophets and Kings (or Royalty in Ruins), chapter 6. idol threats cornerstone connections 25 keytext Photo by Bill Wolf “After sheRehoboam’s had given positionhim a drink, as flashlight kingshe said,was established‘I’ll draw water and forhe yourhad camels too, until they have fin- “The twelve tribes of Israel were divided, the tribes of Judah and Benjamin composing the become strong, he and all Israel ished drinking’” lower or southern kingdom of Judah, under the rulership of Rehoboam; while the ten north- with him abandoned the law of the ern tribes formed and maintained a separate government, known as the kingdom of Israel, (Genesis 24:19, NIV). with Jeroboam as their ruler. Thus was fulfilled the prediction of the prophet concerning Lord.” the rending of the kingdom. ‘The cause was from the Lord’” (Prophets and Kings, p. 91). (2 Chronicles 12:1, NIV) “But as time passed, the king put his trust in the power of position and in the strongholds he had fortified. Little by little he gave way to inherited weakness, until he threw his influence wholly on the side of idolatry” (Prophets and Kings, p. 93). www.cornerstoneconnections.net heavy; I will make it even heavier. My father scourged you with whips; I will what scourge you with scorpions.’” do you think? “So all the Israelites went home. But as Rank the following items below in order of importance to the for the Israelites who were living in the average teenager (1 is most important, 10 is least important). -
The Real “Love Story” Song of Solomon 1:1 Song 1:1 the Song of Songs, Which Is Solomon's
The Real “Love Story” Song of Solomon 1:1 Song 1:1 The song of songs, which is Solomon's. Review Tonight, we continue our new journey into a book that I have never taught, only studied. As I mentioned last week, the book known as “Song of Solomon,” is a very complicated and controversial book. For about the last 3,000 years, scholars have debated its contents, how to interpret it, and whether or not it should be included in the canon of Scripture. TITLE In the Hebrew Bible the title of this book is "The Song of Songs of Solomon." It comes from 1:1. WRITER AND DATE Many references to Solomon throughout the book confirm the claim of 1:1 that Solomon wrote this book (cf. 1:4-5, 12; 3:7, 9, 11; 6:12; 7:5; 8:11- 12; 1 Kings 4:33). He reigned between 971 and 931 B.C. GENRE AND INTERPRETATION Personally, I believe the characters are Solomon and a “Shulamite” woman, perhaps Rehoboam’s mother, Naamah, whose name means “loveliness.” 2 Chron. 9:30 And Solomon reigned in Jerusalem over all Israel forty years . 2 Chron. 12:13 So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam wa s one and forty years old when he began to reign , and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess . The Song of Songs appears to be words to music that would have been sung by professionals [i.e., lyric poetry]—individuals who were skilled enough to master a work of this complexity. -
Queen Mothers of Judah and the Religious Trends That Develop During Their Sons' Reign
Olivet Nazarene University Digital Commons @ Olivet Honors Program Projects Honors Program 5-2021 Mothers and Sons: Queen Mothers of Judah and the Religious Trends that Develop During Their Sons' Reign Brian Bowen Olivet Nazarene University, [email protected] Follow this and additional works at: https://digitalcommons.olivet.edu/honr_proj Part of the Biblical Studies Commons Recommended Citation Bowen, Brian, "Mothers and Sons: Queen Mothers of Judah and the Religious Trends that Develop During Their Sons' Reign" (2021). Honors Program Projects. 120. https://digitalcommons.olivet.edu/honr_proj/120 This Article is brought to you for free and open access by the Honors Program at Digital Commons @ Olivet. It has been accepted for inclusion in Honors Program Projects by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. ii ACKNOWLEDGEMENTS A huge special thanks to my advisor, Kevin Mellish, Ph.D. for working with me through the whole research process from the seed of an idea to the final polished draft. Without his guidance, this project would not exist. Thank you to Pam Greenlee, Sandy Harris, and the Interlibrary Loan Department for helping me to get access to resources that would not have been available to me otherwise. Thank you to Elizabeth Schurman, Ph.D., and Dan Sharda, Ph.D. for assisting with the submission process to the Honors Council for the annotated bibliography, proposal, and thesis. Also, thanks to Elizabeth Schurman, Ph.D., Eddie Ellis, Ph.D., and Larry Murphy, Ph.D. for support with the editing and polishing of my thesis. Thanks to the Olivet Nazarene University Honors Council for giving me the opportunity and means to do this research project. -
The Causes of the Division of Israel's Kingdom
Scholars Crossing SOR Faculty Publications and Presentations 7-1984 The Causes of the Division of Israel's Kingdom Wayne Brindle Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Religion Commons Recommended Citation Brindle, Wayne, "The Causes of the Division of Israel's Kingdom" (1984). SOR Faculty Publications and Presentations. 76. https://digitalcommons.liberty.edu/sor_fac_pubs/76 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. The Causes of the Division of Israel's Kingdom Wayne A. Brinale Solomon's kingdom was undoubtedly the Golden Age of Israel. The accomplishments of Solomon and the highlights of his reign include those things which all kings and empires sought, and most did not obtain. A prominent feature of Solomon's rule was his preparation for defense. He fortified the key cities which ringed Israel's cen ter: Hazor, Megiddo, Gezer, Beth-horon, and Baalath ( 1 Kings 9:15-19). He assembled as many as 1,400 chariots and 12,000 horsemen, and maintained 4,000 stables in which to house the horses (1 Kings 10:26; 2 Chron. 9:25). And he kept a large standing army, which required enormous amounts of food and other provisions. * Solomon also had a much larger court than David's. He appointed 12 district supervisors ( 1 Kings 4) and as many as 550 supervisors of labor ( 1 Kings 9:23), who were in turn supervised by an overseer of district officers and a prime minister.2 He had 1,000 wives or concubines, and probably had a large number of children. -
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. -
A Queen Comes to Jerusalem
LESSON SIXTEEN 9-1 1 A QUEEN COMES TO JERUSALEM. REHOBOAM AND THE KINGDOM. 6. THE QUEEN OF SHEBA AND SOLOMON’S GREATNESS (Chapter 9) INTRODUCTION The wisdom of Solomon brought the queen of Sheba to Jerusalem. Solomon’s wealth could not be counted. His last years were filled with shame as he turned away from God. Rehoboam came to the throne in Judah and saw the kingdom divided. TEXT Chapter 9:l. And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great train, and camels that bare spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. 2. And Solomon told her all her questions; and there was not anything hid from Solomon which he told her not. 3. And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, 4. and the food of his table, and the sitting of his servants, and the attend- ance of his ministers, and their apparel, his cupbearers also, and their apparel, and his ascent by which he went up unto the house of Jehovah; there was no more spirit in her. 5. And she said to the king, “It was a true report that I heard in mine own land of thine acts, and of thy wisdom. 6. “Howbeit I believed not their words, until I came, and mine eyes had seen it; and, behold, the half of the greatness of thy wisdom was not told me; thou exceedest the fame that I heard. -
The Book of Mormon Claims an Ancient Israelite Heritage For
Swimming in the Gene Pool: Israelite Kinship Relations, Genes, and Genealogy Matthew Roper he Book of Mormon claims an ancient Israelite heritage for the TAmerican Indian, and since identifiable genetic evidence that might connect contemporary Native Americans with modern Jews is lacking, critics of the Book of Mormon assert that this contradicts the revelations of Joseph Smith and long-held traditional views about the Book of Mormon. Further, the critics suggest Latter-day Saints should abandon their belief that the Book of Mormon is an authen- tic account of an ancient American people and concede it to be an anachronistic specimen of nineteenth-century racist ideology.1 Several assumptions underlie these arguments against the Book of Mormon, and these are not always made clear. For example, what do we really know about the hereditary background of Israel and the ancient Near East? Were they a uniform genetic group? What genetic characteristics would distinguish an ancient Israelite population from other Asiatic groups of the same era? Are modern Jewish populations hereditarily the same as ancient Israelite populations? Are modern Asiatic populations hereditarily the same as ancient Asiatic popula- tions? Those who wish to demonstrate on the basis of DNA studies that Native American populations do not have Israelite roots should first establish what an ancient Israelite source population should be like. When one examines the biblical account and later Jewish his- tory, however, it becomes clear that Israel was never a genetically homogeneous entity. Further, examination of the nature of ancient Israel raises similar questions about the genetic heritage of the “peo- ple of Lehi” (3 Nephi 4:11) as described in the Book of Mormon. -
Parashat Lech Lecha 5777 Rabbi Michael Safra
Let Us Not Separate – Parashat Lech Lecha 5777 Rabbi Michael Safra I once heard of a man who was lying in bed on a Saturday morning. His wife nudged him: “Get out of bed already and go to “shul”. “But I don’t want to go to shul”, he said, “and I have my reasons. First, I am tired. Second, I don’t like the service and I really dislike the sermons. Third, the congregation doesn’t like me.” But his wife responded, “Those excuses are no good. I have my own reasons why you need to get out of bed and go to shul. First, a decent Jewish family goes to services together. Second, God will never forgive you, if you don’t go to shul. And third, you are the rabbi.” I want to acknowledge the anxieties of this moment. There is anxiety in our country, not just over the highly charged question of whether or not Donald Trump will become a good president, but also born of the surprise, even shock – by detractors and supporters alike – over the results; and that doesn’t just go away. I think also that, for some, there is a certain anxiety over this sermon. This is one of those mornings where much of the congregation comes in knowing the broad topic, and undoubtedly some are a little anxious about what I might say. “Is he going to bash Trump? Is he going to complain about wild protestors?” Or perhaps the more standard, “Is he going to blabber on and on and on?” And so I can begin by assuring you that even though Parashat Lech Lecha describes how Abram and Sarai left their birthplace in Mesopotamia to create their new life in Canaan, I am not going to talk about the value of Aliyah or even immigration to Canada. -
Asmodel - the Spirit of Rebirth
The Angel of April - Asmodel - The spirit of rebirth. April is a time for new life to spring forth and therefore a time for new ventures. We are encouraged by Asmodel to look and consider new ventures which will help us grow as a person. This angel teaches us to delight in each sign of awakening, in nature and in ourselves. http://www.archangels-and-angels.com/misc/angels_of_the_months.html Asmodeus 1 Asmodeus For other uses, see Asmodeus (disambiguation). "Sidonai" redirects here. For the Phoenician city and its inhabitants, see Sidon. Asmodeus (/ˌæzməˈdiːəs/; Greek: Ασμοδαίος, Asmodaios) or ʾAšmədʾāy; see ,אַשְמְדּאָי :Ashmedai (/ˈæʃmɨˌdaɪ/; Hebrew below for other variations) is a king of demons[1] mostly known from the deutero-canonical Book of Tobit, in which he is the primary antagonist. The demon is also mentioned in some Talmudic legends, for instance, in the story of the construction of the Temple of Solomon. He was supposed by some Renaissance Christians to be the King of the Nine Hells. Asmodeus also is referred to as one of the seven princes of Hell. In Binsfeld's classification of demons, each one of these princes represents one of the seven deadly sins (Lust, Gluttony, Greed, Sloth, Wrath, Envy, and Pride). Asmodeus is the demon of lust and is therefore responsible for twisting people's sexual desires. It is said in Asmodeus; Or, The Devil on Two Sticks that people who fall to Asmodeus' ways will be sentenced to an Asmodeus as depicted in Collin de Plancy's Dictionnaire Infernal. eternity in the second level of hell.[2] Etymology The name Asmodai is believed to derive from Avestan language *aēšma-daēva, where aēšma means "wrath", and daēva signifies "demon" or "divine being".