GOLIATH and the EXODUS GIANTS: HOW TALL WERE THEY? Clyde E. Billington* I. Introduction
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634 .A Meclitation on the So-Oallecl De'reliotion of Ghrist
634 .A Meclitation on the so-oallecl De'reliotion of Ghrist. earthly hope shall fail; when the memories of tbe iJast shall fade before the fainting and clouded spirit; when tbe enfeebled mind shall lose its grasp of the things of sight and sense; when our days shall seem, as ,velook back upon them, "rather to be a confusion than: a life/'1 while the future is opening upon us like the morning spread upon the mountains h1 cold ness and gloom. In that hour (and it is ::tn hour which must -come to all) the great truth of the atoning sacrifice and its deep reality will rise before us in aU its intensity of comfort, in aH its unspeakable grandeur. It will be to us "as the shadow of a great rock in a weary land," as the "light shining on unto the JJerfect day.'' Then will the loneliness of Obrist be the break ing up of our solitude ; His mourning will be our comfort, His thirst our supply, His weakness our strength; and that simple .and sufficient prayer which thousa,nds of devoted Christians have in every age put forth as their last entreaty, will find utte'n1.nce in our hearts even if it dies voiceless on ou1· lips : "Lord Jesus Christ, put Thou Thy Passion and Cross and -death between Thy judgment and my soul." R. C. JENKINS. --~»1~--- ART. III.-NOTES ON EARLY CHRISTIAN INSTITU TIONS. PART II. N the valuable tractate lately discovered, called the "Teach I ing of the Apostles," and elating about 120 A.D., are pre served some of the early sacramental prayers of the Ohristians.2 The work probably represents the custom of the Ebionites, or "poor" Christians of Pella and Kaukaba, in Bashan,8 who claimed to a late date that descendants of the brothers of Christ lived among them, They were a very J udaising sect, who received only the Gospel of Matthew, and who continued to circumcise down to the fourth century, and turned to J eru salem in prayer as the Holy Oity. -
Canaan Or Gaza?
Journal of Ancient Egyptian Interconnections Pa-Canaan in the Egyptian New Kingdom: Canaan or Gaza? Michael G. Hasel Institute of Archaeology, Southern Adventist University A&564%'6 e identification of the geographical name “Canaan” continues to be widely debated in the scholarly literature. Cuneiform sources om Mari, Amarna, Ugarit, Aššur, and Hattusha have been discussed, as have Egyptian sources. Renewed excavations in North Sinai along the “Ways of Horus” have, along with recent scholarly reconstructions, refocused attention on the toponyms leading toward and culminating in the arrival to Canaan. is has led to two interpretations of the Egyptian name Pa-Canaan: it is either identified as the territory of Canaan or the city of Gaza. is article offers a renewed analysis of the terms Canaan, Pa-Canaan, and Canaanite in key documents of the New Kingdom, with limited attention to parallels of other geographical names, including Kharu, Retenu, and Djahy. It is suggested that the name Pa-Canaan in Egyptian New Kingdom sources consistently refers to the larger geographical territory occupied by the Egyptians in Asia. y the 1960s, a general consensus had emerged regarding of Canaan varied: that it was a territory in Asia, that its bound - the extent of the land of Canaan, its boundaries and aries were fluid, and that it also referred to Gaza itself. 11 He Bgeographical area. 1 The primary sources for the recon - concludes, “No wonder that Lemche’s review of the evidence struction of this area include: (1) the Mari letters, (2) the uncovered so many difficulties and finally led him to conclude Amarna letters, (3) Ugaritic texts, (4) texts from Aššur and that Canaan was a vague term.” 12 Hattusha, and (5) Egyptian texts and reliefs. -
Japheth and Balaam
Redemption 304: Further Study on Japheth and Balaam biblestudying.net Brian K. McPherson and Scott McPherson Copyright 2012 Melchizedek (Shem), Japheth, and Balaam Summary of Relevant Information from Genesis Regarding Melchizedek and Abraham This exploratory paper assumes the conclusions of section three of our “Priesthood and the Kinsman Redeemer” study which identifies Melchizedek as Noah’s son Shem. Melchizedek was priest of Jerusalem (Salem) and possibly of the region in general. Shem was granted dominion over all the Canaanites by Noah. Genesis 9:22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 24 And Noah awoke from his wine, and knew what his younger son had done unto him. 25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. 26 And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant. Melchizedek is clearly presented as a king. And Abraham clearly pays tithes or tribute to this king after a victory in battle. Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. 19 And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: 20 And blessed be the most high God, which hath delivered thine enemies into thy hand. -
Bereishit (Genesis)
Issues and Comments The Book of Bereishit (Genesis) Introduction Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi Haftarot Note: all quotations and comments refer to the interpolated translation unless otherwise indicated. All comments are by Moshe Wisnefsky unless otherwise indicated. Introduction Title: Bereishit Some people questioned the advisability of ending this word with a ‘t’ at the end, because of its negative connotation in secular society. So, we looked at a number of Kehos books (e.g., R’ Schochet’s translations of Likutei Sichot) and found that the use of “Bereishit” was not uncommon. Personally, I thought the whole question was a bit silly, reminded me of being in fourth grade. Here in Israel, sometimes when their teaching kids the 12 pesukim, they change the last word of the one that ends “batachtonim,” because in Modern Hebrew “tachtonim” [also] means “underwear.” But this is for 7-8 year-olds. Hebrew: Double parashiot However, in the Shai LaMora edition, the .שני כשהם מחוברין In most Chumashim, the formula is The Hebrew text file we used came using the second version, so that’s .שני במחוברין formula is what we stuck with. CONCEPTS: The following are some of the specific issues where science and Torah are commonly considered to contradict each other. I have not included spontaneous generation, because (1) the issue is not raised in the written Torah, and (2) it would have unnecessarily made us look totally wacko. CONCEPTS: ARCHEOLOGY: In most cases, it is the lack of archeological attestation of particular event or period that is purported to refute the Torah’s account. -
Moses -- Exodus 2:1-10 David and Goliath (I Samuel 17:1-58)
Moses -- Exodus 2:1-10 Exodus 2:1-10 New International Version (NIV) The Birth of Moses 2 Now a man of the tribe of Levi married a Levite woman, 2 and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. 3 But when she could hide him no longer, she got a papyrus basket[a] for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. 4 His sister stood at a distance to see what would happen to him. 5 Then Pharaoh’s daughter went down to the Nile to bathe, and her attendants were walking along the riverbank. She saw the basket among the reeds and sent her female slave to get it. 6 She opened it and saw the baby. He was crying, and she felt sorry for him. “This is one of the Hebrew babies,” she said. 7 Then his sister asked Pharaoh’s daughter, “Shall I go and get one of the Hebrew women to nurse the baby for you?” 8 “Yes, go,” she answered. So the girl went and got the baby’s mother. 9 Pharaoh’s daughter said to her, “Take this baby and nurse him for me, and I will pay you.” So the woman took the baby and nursed him. 10 When the child grew older, she took him to Pharaoh’s daughter and he became her son. -
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. -
The Bible and Its Modern Methods: Interpretation Between Art and Text
Morse, Benjamin L. (2008) The Bible and its modern methods: interpretation between art and text. PhD thesis. http://theses.gla.ac.uk/498/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] THE BIBLE AND ITS MODERN METHODS: INTERPRETATION BETWEEN ART AND TEXT Doctoral dissertation submitted to the Faculty of Arts by BENJAMIN MORSE University of Glasgow Department of Theology and Religious Studies 31 October 2008 In memory of my mother The Reverend Jane Anderson Morse (1943-1995) 2 ABSTRACT The dissertation that follows pushes the boundaries of biblical interpretation by formulating relationships between passages of the Hebrew Bible and unrelated works of Modern art. While a growing field of criticism addresses the representation of scriptural stories in painting, sculpture and film, the artwork in this study does not look to the Bible for its subject matter. The intertextual/intermedia comparisons instead address five different genres of biblical literature and read them according to various dynamics found in Modern images. In forming these relationships I challenge traditional perceptions of characters and literary style by allowing an artistic representation or pictorial method to highlight issues of selfhood, gender and power and by revaluing narrative and poetry in nuanced aesthetic terms. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
Baasha of Ammon
Baasha of Ammon GARY A. RENDSBURG Cornell University 1lVD'i' 'Xtl1' i1'1::J' i"'~ 1,T The identification of the members of the western coalition who fought Shal maneser HI at the battle of Qarqar has engaged Assyriologists since the 19th century. Among the more elusive members of the alliance has been Ba-J-sa miir 1 Ru-bu-bi .KUR A-ma-na-a-a, listed in the Monolith Inscription, column II, line 95. The majority view holds that the toponym A-ma-na-a-a refers to Ammon. the small state located in Transjordan = biblical cammon (Gen. 19:38, etc.). This iden tification ,:>riginated among late 19th and early 20th century scholars,2 is repeated in more recent works,3 and appears in standard translations.4 The ~llinority view was first offered by E. Forrer,S who identified the word with Amana, the mountainous region of southern Syria, more specifically the It is my pleasure to thank Peter Machinist and Samuel M. Paley whose helpful suggestions I have incorporated into this article. 1. For the original, see H. C. Rawlinson, The Cuneiform Inscriptions of Western Asia (London, 1870),3: pliltes 7-8. 2. F. Delitzsch, Wo lag das Paradies ? (Leipzig, 1881),294; F. Hommel. Geschichte Babylolliells und Assyriells (Berlin, 1885), 609; C. P. Tiele, Babylollisch·assyrische Geschichte (Gotha, 1886). 201; E. Schrader. Sammlung von assyrischen und babylonischen Textell (Berlin, (889), I: 173; R. W. Rogers, A History of Babylollia and Assyria (New York, 1901),77; H. Winckler, The History of Babylonia and Assyria (New York, 1907),220; A. -
The Maccabees (Hasmoneans)
The Maccabees Page 1 The Maccabees (Hasmoneans) HASMONEANS hazʹme-nēʹenz [Gk Asamomaios; Heb ḥašmônay]. In the broader sense the term Hasmonean refers to the whole “Maccabean” family. According to Josephus (Ant. xii.6.1 [265]), Mattathias, the first of the family to revolt against Antiochus IV’s demands, was the great-grandson of Hashman. This name may have derived from the Heb ḥašmān, perhaps meaning “fruitfulness,” “wealthy.” Hashman was a priest of the family of Joarib (cf. 1 Macc. 2:1; 1 Ch. 24:7). The narrower sense of the term Hasmonean has reference to the time of Israel’s independence beginning with Simon, Mattathias’s last surviving son, who in 142 B.C. gained independence from the Syrian control, and ending with Simon’s great-grandson Hyrcanus II, who submitted to the Roman general Pompey in 63 B.C. Remnants of the Hasmoneans continued until A.D. 100. I. Revolt of the Maccabees The Hasmonean name does not occur in the books of Maccabees, but appears in Josephus several times (Ant. xi.4.8 [111]; xii.6.1 [265]; xiv.16.4 [490f]; xv.11.4 [403]; xvi.7.1 [187]; xvii.7.3 [162]; xx.8.11 [190]; 10.3 [238]; 10.5 [247, 249]; BJ i.7 [19]; 1.3 [36]; Vita 1 [2, 4]) and once in the Mishnah (Middoth i.6). These references include the whole Maccabean family beginning with Mattathias. In 166 B.C. Mattathias, the aged priest in Modein, refused to obey the order of Antiochus IV’s envoy to sacrifice to the heathen gods, and instead slew the envoy and a Jew who was about to comply. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
Chukat Artscroll P.838 | Haftarah P.1187 Hertz P.652 | Haftarah P.664 Soncino P.898 | Haftarah P.911
13 July 2019 10 Tammuz 5779 Shabbat ends London 10.16pm Jerusalem 8.28pm Volume 31 No. 45 Chukat Artscroll p.838 | Haftarah p.1187 Hertz p.652 | Haftarah p.664 Soncino p.898 | Haftarah p.911 In loving memory of Yehuda ben Yaakov HaCohen “Speak to the Children of Israel, and they shall take to you a completely red cow, which is without blemish, and upon which a yoke has not come” (Bemidbar 19:2). 1 Sidrah Summary: Chukat 1st Aliya (Kohen) – Bemidbar 19:1-17 Kadesh through his land. Despite Moshe’s God tells Moshe and Aharon to teach the nation assurances that they will not take any of his the laws of the Red Heifer ( ). The resources, Edom refuses and comes out to unblemished animal, which hPaasr anhe vAedr uhmada h a yoke threaten the Israelites militarily. The Israelites upon it, is to be given to Elazar, Aharon’s son, who turn away. must slaughter it outside the camp. It is then to be 5th Aliya (Chamishi) – 20:22-21:9 burned by a different Kohen, who must also throw The nation travels from Kadesh to Mount Hor. some cedar wood, hyssop and crimson thread Upon God’s command, Moshe, Aharon and Elazar into the fire. Both he and Elazar will become ritually ascend Mount Hor. Elazar dons Aharon’s special impure ( ) through this preparatory process. (High Priest) garments, after which In contratasmt, ethe ashes of the Heifer, when mixed AKhohareonn G daiedso.l The nation mourns Aharon’s death with water, are used to purify someone who has for 30 days (see p.3 article).