Lesson 9 - I Samuel 6 & 7
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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. -
The Israelite Tabernacle at Shiloh
Bibliography and Endnotes for The Israelite Tabernacle at Shiloh Fall 2016 Bible and Spade Bibliography Buhl, Marie-Louise and Holm-Nielson, Svend. Shiloh, The Pre-Hellenistic Remains: The Danish Excavations at Tell Sailun, Palestine, in 1926, 1929, 1932 and 1963. Copenhagen: National Museum of Denmark and Aarhus University Press (1969). Chapman, R.L. and Taylor, J.E. “Distances Used by Eusebius and the Identification of Sites.” In The Onomasticon by Eusebius of Caesarea: Palestine in the Fourth Century AD, eds. G.S.P. Freeman-Grenville and J.E. Taylor, trans. G.S.P. Freedman-Grenville. Jerusalem: Carta (2003), pp. 175–78. Driver, Samuel R. “Shiloh.” In A Dictionary of the Bible: Dealing with Its Language, Literature and Contents Including the Biblical Theology , eds. James Hastings and John A. Selbie. Vol. 4. New York, NY: Scribner’s Sons (1911), pp. 499–500. Notes 1 Use of this term does not imply support for Martin Noth’s views on the emergence of early Israel. Rather, it denotes a confederation of ancient tribes for military conquest or protection and worship of a common deity. 2 Like all excavations in the West Bank, this project will be conducted in cooperation with, and under the auspices of, the Staff Officer of the Civil Administration of Judea and Samaria. 3 For dates through the Persian Period, I follow Bryant Wood’s chronology: “The Archaeological Ages and Old Testament History.” Available at http://www. biblearchaeology.org/file.axd?file=2016%2f7%2fArchaeological+ages+handout+Wood+ 2016.pdf. For later time periods, I use generally accepted dates. 4 MB III witnessed a proliferation of fortification systems at numerous Levantine sites. -
Why Did God Smite Uzzah?
Why did God smite Uzzah? The ark of the covenant had fallen into the hands of the Philistines (1 Sam 4–5), and David was finally bringing back the lost ark to Jerusalem. The festivities basically included a big parade with dancing, celebrating and a marching band. Suddenly, the cart carrying the ark shook as the oxen that were pulling it stumbled. Uzzah, one of the men walking alongside it, reached out to stabilize the ark, but Yahweh got angry at Uzzah and instantly killed him. God Behaving Badly: What prompted this divine display of rage? Wasn’t Uzzah doing a good Is the God of the Old thing by protecting the ark from tipping over? Surely whatever he was Testament Angry, doing didn’t deserve a death sentence. Why did God have to kill him? Even Sexist and Racist? David, a man after God’s own heart, got mad at Yahweh for the outburst. June 2011 Stories like this give the God of the Old Testament a bad reputation. $15, 205 pages, paper 978-0-8308-3826-4 While the story of Uzzah and the ark is deeply troubling, as we begin to examine the causes of God’s anger it becomes more understandable. Yahweh was angry here for three main reasons. Carrying the ark. First, Yahweh told the Israelites how to carry the ark, and they weren’t obeying. Yahweh told them that they were not to transport the ark on a cart, but it was to be carried by the priests on poles through rings on the side of the ark (Ex 25:10-15; Num 4:15; 7:7-9; Deut 10:8). -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
Mayfair Travel for Information and to Register 856-735-0411 [email protected]
Israel Discovery 2018 With Pastor Mark Kirk JUNE 4 – 16N, 2018 Highlights “His foundation is in the holy mountains. The Lord loves the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of you, O city of God! Selah” Psalm 87 Join Pastor Mark Kirk on this increDible tour as he shares biblical insights at various archaeological sites and biblical locations. Experience the inspiring beauty of the lanD and expanD your knowleDge of GoD as the Bible is transformeD from imagination to reality. • RounDtrip Air to Tel Aviv • EscorteD motorcoach tour with expert Itinerary at-a-glance: driver & guide JUN 4 Depart Knoxville on your overnight flight to Tel Aviv • 10 nights loDging in upgraded hotels (2 Tel Aviv/ 3 Galilee/ 1 DeaD Sea/ 4 JUN 5 - 7 Tel Aviv: Rennaissance Hotel / 2 nights Jerusalem) Free day to explore Tel Aviv & Jaffa • Meals: Breakfast & Dinner daily JUN 7 - 10 Galilee Region: Gai Beach Resort / 3 nights • Premium inclusions (3 lunches, day at a DeaD Sea Resort, inDepenDent time, Caesarea, Mount Carmel, Tel MegiDDo, Capernaum, Sea of Galilee cruise, Nazareth Village, Mount Arbel, Golan Heights, MagDala, Ceasarea Philippi, Abraham Tent & Dinner) Tel Dan, Beit Shean, Kfar Blum, Baptism & more • All admission & site-seeing • PrepaiD tour gratuities JUN 10 - 11 Dead Sea: Isrotel Ghanim Hotel / 1 night • $50,000 emergency meDical insurance MasaDa, DeaD Sea, En GeDi overseas JUN 11 – 14 Jerusalem & Judean Desert: Leonardo Plaza / 4 nights: Mount of Olives, Palm Sunday RoaD, GarDen of Gethsemane, City of DaviD, Southern Steps, Western Wall & Rabbi’s Tunnels, Old City Jerusalem, Israel Museum, Holocaust Museum, Shiloh, Tel Jericho & much more JUN 13 Way of the Cross, Communion at GarDen Tomb anD Farewell Dinner JUN 14 Free day in Jerusalem JUN 15 Fly home with memories that last a lifetime Price: $4779 per person/double occupancy / Single Supplement $1098 *Registration due by June 30. -
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. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved. -
Tel Dan ‒ Biblical Dan
Tel Dan ‒ Biblical Dan An Archaeological and Biblical Study of the City of Dan from the Iron Age II to the Hellenistic Period Merja Alanne Academic dissertation to be publicly discussed, by due permission of the Faculty of Theology, at the University of Helsinki in the Main Building, Auditorium XII on the 18th of March 2017, at 10 a.m. ISBN 978-951-51-3033-4 (paperback) ISBN 978-951-51-3034-1 (PDF) Unigrafia Helsinki 2017 “Tell el-Kadi” (Tel Dan) “Vettä, varjoja ja rehevää laidunta yllin kyllin ‒ mikä ihana levähdyspaikka! Täysin siemauksin olemme kaikki nauttineet kristallinkirkasta vettä lähteestä, joka on ’maailman suurimpia’, ja istumme teekannumme ympärillä mahtavan tammen juurella, jonne ei mikään auringon säde pääse kuumuutta tuomaan, sillä aikaa kuin hevosemme käyvät joen rannalla lihavaa ruohoa ahmimassa. Vaivumme niihin muistoihin, jotka kiertyvät levähdyspaikkamme ympäri.” ”Kävimme kumpua tarkastamassa ja huomasimme sen olevan mitä otollisimman kaivauksille. Se on soikeanmuotoinen, noin kilometrin pituinen ja 20 m korkuinen; peltona oleva pinta on hiukkasen kovera. … Tulimme ajatelleeksi sitä mahdollisuutta, että reunoja on kohottamassa maahan peittyneet kiinteät muinaisjäännökset, ehkä muinaiskaupungin muurit. Ei voi olla mitään epäilystä siitä, että kumpu kätkee poveensa muistomerkkejä vuosituhansia kestäneen historiansa varrelta.” ”Olimme kaikki yksimieliset siitä, että kiitollisempaa kaivauspaikkaa ei voine Palestiinassakaan toivoa. Rohkenin esittää sen ajatuksen, että tämä Pyhän maan pohjoisimmassa kolkassa oleva rauniokumpu -
Iitinerary Brochure
Israel 2.0 Visiting Biblical Sites Not seen on your first Israel tour June 3-13, 2020 “Walk about Zion, go all around it, count its towers, consider well its ramparts; go through its citadels, that you may tell the next generation that this is God, our God forever and ever. He will be our guide forever.” ~ Psalm 48:12-14 “BiblicalWish you could return to Israel and visitSites additional biblical sitesSeldom Seen!” you did not see on your first tour of the land? Now is your chance! Under the direction of two experienced Bible teachers, this life- changing tour will pay careful attention to the biblical relevance of the sites and artifacts of Israel that are usually missed on one’s first tour of the Holy Land. This strong biblical emphasis on the authority and accuracy of the Word of God will allow you to have “devotions with your feet” as the Scriptures turn from black and white to Technicolor! Highlights for this 11-day tour include: • You will be staying in strategically located, 4-star hotels. These hotels are some of Israel’s finest! On-site Bible teachers: • You will visit over 30 biblically significant sites, including such locations as Acco, Dr. Richard Blumenstock Beit She’an, Shiloh, Mt. Gerizim, Shechem, & Dr. David M. Hoffeditz Beersheba, Jerusalem, and Gezer. Most of these sites the average tourist never visits! With over 50 years of teaching experience and the opportunity of You will travel by four-wheel vehicles to leading hundreds of individuals on countless biblical tours, these • teachers will ensure that you visit Kirbet Quiyafa—the fortress where make the most of your time David met Saul prior to fighting Goliath and abroad. -
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. -
A Survey of Old Testament
God, His People & the Messiah: A Survey of Old Testament 18 – DAVID & THE ARK (2 SAMUEL 6:1-23; 1 CHRONICLES 13:1-14; 15:1-16:43) I. David Seeks the Ark (2 Samuel 6:1-5; 1 Chronicles 13:1-8) - David consulted with leaders of Israel to gather the Levites who were spread throughout Israel. - They would then bring the Ark back to nation since no one has inquired of it since the days of Saul. - The leaders of the Israel agreed to do this since it seemed right to them. - So David gathered all Israel from the north to the south to bring the Ark. - They carried the Ark on a new cart and two men drove the cart. - David and all Israel played music before God in a procession with the cart. II. Uzzah & the Ark (2 Samuel 6:6-11; 1 Chronicles 13:9-14) - During the journey, the oxen pulling the cart stumbled and Uzzah touched the ark to steady it. - God’s anger was immediately aroused and he killed Uzzah while he was near the Ark of God. - David became angry because of Uzzah being killed, which then turned to fear. - David questioned if the Ark would ever come to him and it was taken to house of Obed-Edom. - The Ark stayed there three month and God blessed Oded-Edom with his household. III. David’s Second Attempt (2 Samuel 6:12-15; 1 Chronicles 15:1-28) - Seeing that the Lord was blessing Obed-Edom, David decided to make another attempt.