Samson Was a Biblical Hero
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14.17A Ibzan, Elon, Abdon Composite Lesson
14.17a Ibzan, Elon, Abdon (Judges 12:8–15) “Check” it out; opinion, inference, supposed conversation, or fact one can verify follows [. .] indicates a remark to the teacher that usually should not be read. It also indicates answers to questions. Visuals and Tools: Pictures and other visuals found at the end of this lesson. Please give credit to the sources of pictures. Check “Activities” and “Handwork” found below for additional materials. Bible Time Tips and Terms to Teach: Vocabulary words are enlarged for flashcards at the end of this lesson. Print, cut out, and glue to card stock, or just print on colorful cardstock. secular: attitudes, activities, or other things that have no Bible or spiritual basis spouse: husband or wife peace: the resting of the soul in God Scripture: (ESV) Judges 12:8 After him Ibzan of Bethlehem judged Israel. 9 He had thirty sons, and thirty daughters he gave in marriage outside his clan, and thirty daughters he brought in from outside for his sons. And he judged Israel seven years. 10 Then Ibzan died and was buried at Bethlehem. 11 After him Elon the Zebulunite judged Israel, and he judged Israel ten years. 12 Then Elon the Zebulunite died and was buried at Aijalon in the land of Zebulun. 13 After him Abdon the son of Hillel the Pirathonite judged Israel. 14 He had forty sons and thirty grandsons, who rode on seventy donkeys, and he judged Israel eight years. 15 Then Abdon the son of Hillel the Pirathonite died and was buried at Pirathon in the land of Ephraim, in the hill country of the Amalekites. -
The Wife of Manoah, the Mother of Samson
546 THE WIFE OF MANOAH, THE MOTHER OF SAMSON Magdel le Roux University of South Africa P O Box 392, UNISA 0003 E-mail: [email protected] (Received 21/04/2016; accepted 06/07/2016) ABSTRACT The last account of the judges is that of Samson (Judges 13–16). This account has all the elements of a blockbuster. All the indications are that Samson would be an extraordinary person. And yet, even though Samson may be regarded as some sort of hero, the story suggests that Samson was also the weakest or most ineffective of the judges. Tension is created through the juxtaposition of “ideal” and “non-ideal” bodies. An alternative ideology, as a hidden polemic, is concealed in the account. As in the case of Achsah (Judges 1:11–15) and Deborah (Judges 4–5), the nameless wife of Manoah (the mother of Samson) serves as an illustration of “countercultural rhetoric” as a hidden polemic. INTRODUCTION In the dominant cultural ideology of the Israelite tribes, ideal, whole bodies were those of male Israelite soldiers without any defects. This is the image that comes to mind when one first reads about the strong man, Samson, although in time one becomes more aware of his weaknesses than his strengths. These accounts (Judges 14–16) are full of violence and of Samson’s personal revenge, but they also describe his weakness for women. In the case of Samson, an ideal male body develops into an “unwhole body” in that an aesthetic element is added to the story: God favours Samson despite his disobedience (Chs 14–16). -
The Judges TP45
LEADER’S GUIDE BIBLE STORYLINE 4th- 5th Q5 Why Did God Use Judges? PursueGODkids.org Lesson Overview Big Idea In today’s lesson, we’re talking about a sad time in Israel’s history. In previous God sent judges to save the lessons, we’ve learned how God rescued the Israelites from slavery and Israelites. performed many miracles to get them safely to the Promised Land. Well, they finally got to the Promised Land, and all was great, until the people forgot Key Question about God. Even though God had given them land, other people were living Why did the people forget there, too. These people didn’t know God and they did terrible things. Over about God? time, this way of life started to rub off on the Israelites! God’s people started doing terrible things, too, and they stopped listening to God. So, to get their Memory Verse attention, God would send nations to conquer the Israelites. The Israelites Judges 2:16 “Then the Lord would cry out to God for help and then God would send a judge to save raised up judges to rescue the them. Now, a judge at this time wasn’t a judge like we know today. A judge Israelites from their attackers.” was like a political or military leader who God would raise up to defeat the enemy. With every victory, the people would remember God. But, then they would go back to their bad choices, get attacked, cry out to God and God would send a judge to save them. Here’s the point. -
Heavenly Priesthood in the Apocalypse of Abraham
HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM The Apocalypse of Abraham is a vital source for understanding both Jewish apocalypticism and mysticism. Written anonymously soon after the destruction of the Second Jerusalem Temple, the text envisions heaven as the true place of worship and depicts Abraham as an initiate of the celestial priesthood. Andrei A. Orlov focuses on the central rite of the Abraham story – the scapegoat ritual that receives a striking eschatological reinterpretation in the text. He demonstrates that the development of the sacerdotal traditions in the Apocalypse of Abraham, along with a cluster of Jewish mystical motifs, represents an important transition from Jewish apocalypticism to the symbols of early Jewish mysticism. In this way, Orlov offers unique insight into the complex world of the Jewish sacerdotal debates in the early centuries of the Common Era. The book will be of interest to scholars of early Judaism and Christianity, Old Testament studies, and Jewish mysticism and magic. ANDREI A. ORLOV is Professor of Judaism and Christianity in Antiquity at Marquette University. His recent publications include Divine Manifestations in the Slavonic Pseudepigrapha (2009), Selected Studies in the Slavonic Pseudepigrapha (2009), Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (2011), and Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (2011). Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. http://ebooks.cambridge.org/ebook.jsf?bid=CBO9781139856430 Cambridge Books Online © Cambridge University Press, 2013 HEAVENLY PRIESTHOOD IN THE APOCALYPSE OF ABRAHAM ANDREI A. ORLOV Downloaded from Cambridge Books Online by IP 130.209.6.50 on Thu Aug 08 23:36:19 WEST 2013. -
Samson Gods Strong Man English
Bible for Children presents SAMSON, GOD’S STRONG MAN Written by: Edward Hughes Illustrated by: Janie Forest; Alastair Paterson Adapted by: Lyn Doerksen Produced by: Bible for Children www.M1914.org ©2021 Bible for Children, Inc. License: You have the right to copy or print this story, as long as you do not sell it. Long ago, in the land of Israel, lived a man named Manoah. He and his wife had no children. One day the Angel of the LORD appeared to Mrs. Manoah. "You will have a very special baby," He said. She told her husband the wonderful news. Manoah prayed, "Oh my Lord . come to us again. Teach us what we shall do for the child." The Angel told Manoah the child must never have his hair cut, must never drink alcohol, and must never eat certain foods. God had chosen this child to be a judge. He would lead Israel. God's people certainly needed help. They left God out of their lives, and then were bullied by their enemies, the Philistines. But when they prayed, God heard. He sent this baby who would become the world's strongest man. "So the woman bore a son and called his name Samson: and the child grew, and the LORD blessed him. And the spirit of the LORD began to move upon him." Samson became very strong. One day he fought a young lion with his bare hands - and killed it! Later, Samson tasted honey from a swarm of bees which had nested in the lion's dead body. -
David's Elite Warriors and Their Exploits in the Books of Samuel And
The Journal of Hebrew Scriptures ISSN 1203–1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Reli- gious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here). Volume 11, Article 5 MOSHE GARSIEL, DAVID’S ELITE WARRIORS AND THEIR EXPLOITS IN THE BOOKS OF SAMUEL AND CHRONICLES 2 JOURNAL OF HEBREW SCRIPTURES DAVID’S ELITE WARRIORS AND THEIR EXPLOITS IN THE BOOKS OF SAMUEL AND CHRONICLES MOSHE GARSIEL BAR-ILAN UNIVERSITY INTRODUCTION In this article,1 I intend to elaborate and update my previous publi- cations dealing with King David’s heroes and their exploits as rec- orded and recounted in the book of Samuel and repeated—with considerable changes—in the book of Chronicles.2 In Samuel, most of the information is included in the last part of the book (2 Sam 21–24), defined by previous scholars as an “Appendix.”3 To- day, several scholars have reservations about such a definition and replace it with “epilogue” or “conclusion,” inasmuch as these four chapters contain links among themselves as well as with the main part of the book.4 In any event, according to my recent research, 1 This article was inspired by my paper delivered at a conference on “The Shaping of the Historical Memory and Consciousness in the Book of Chronicles” that took place in the spring of 2010 at Bar-Ilan University. -
A Theological Reading of the Gideon-Abimelech Narrative
YAHWEH vERsus BAALISM A THEOLOGICAL READING OF THE GIDEON-ABIMELECH NARRATIVE WOLFGANG BLUEDORN A thesis submitted to Cheltenham and Gloucester College of Higher Education in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts & Humanities April 1999 ABSTRACT This study attemptsto describethe contribution of the Abimelech narrative for the theologyof Judges.It is claimedthat the Gideonnarrative and the Abimelechnarrative need to be viewed as one narrative that focuseson the demonstrationof YHWH'S superiority over Baalism, and that the deliverance from the Midianites in the Gideon narrative, Abimelech's kingship, and the theme of retribution in the Abimelech narrative serve as the tangible matter by which the abstracttheological theme becomesnarratable. The introduction to the Gideon narrative, which focuses on Israel's idolatry in a previously unparalleled way in Judges,anticipates a theological narrative to demonstrate that YHWH is god. YHwH's prophet defines the general theological background and theme for the narrative by accusing Israel of having abandonedYHwH despite his deeds in their history and having worshipped foreign gods instead. YHWH calls Gideon to demolish the idolatrous objects of Baalism in response, so that Baalism becomes an example of any idolatrous cult. Joash as the representativeof Baalism specifies the defined theme by proposing that whichever god demonstrateshis divine power shall be recognised as god. The following episodesof the battle against the Midianites contrast Gideon's inadequateresources with his selfish attempt to be honoured for the victory, assignthe victory to YHWH,who remains in control and who thus demonstrateshis divine power, and show that Baal is not presentin the narrative. -
I. Genealogies from Adam to David (1 : 1-9 :44)
LESSON TWO 4-6 I. GENEALOGIES FROM ADAM TO DAVID (1 : 1-9:44) 3. THE DESCENDANTS OF THE TRIBE OF JUDAH (2:l-55,4:23) INTRODUCTION The sons of Judah were mothered by Canaanite women, however, Perez was destined to be very important in God’s plans. Several familiar names appear in chapters 4-6. The families of the Levites were to have their inheritance in the land of PaIestine . TEXT Chapter 2-1. These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2. Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher. 3. The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Shua’s daughter the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of Jehovah; and he slew him. 4, And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five. 5. The sons of Perez: Hezron, and Hamul. 6. And the sons of Zerah: Zimri, and Ehan, and Heman, and Calcol, and Dara; five of them in all. 7. And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. 8. And the sons of Ethan: Azariah. 9. The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai. 10. And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah: 11. and Nahshon begat Salma, and Salma begat Boaz. 12. and Boaz begat Obed, and Obed begat Jesse; 13. -
164 460 Malahkee Jeanba, Rastafari
460 Malahkee Jeanba, Rastafari Nazarite Worrior Samson: A Rasta Story (Xlibris: Bloomington, 2012), 4. 461 Ibid., 6. 462 Ibid., 8. 463 Eric Hobsbawm, Bandits (New York: Pantheon Books, 1981). 464 Anand Prahlad interrogates a similar concept in Reggae Wisdom: Proverbs in Jamaican Music (Jackson: University Press of Mississippi, 2001), 73. 465 Niditch, “My Brother Esau Is a Hairy Man,” 70. 466 I recognize the historic shifts in the Nazirite vow as it is described in the Hebrew Bible. Yet, this dissertation does not contend with these changes because Rasta readers do not distinguish between the vows of Samson, Samuel, Absolom, and the vow of Numbers 6. 467 Scholar Marc Zvi Brettler discounts that the Nazirite vow serves as a unifying theme for the Samson cycle. This chapter proves the centrality of the vow in Rastafari readings of Samson. Marc Zvi Brettler, The Book of Judges (London: Routledge, 2002), 40-60. 468 Richard Runyararo Mahomva, March 25, 2013, “Rastalk: Seperation of the Dread Man from the Rasta Man,” Voice of the Ras, http://voiceoftheras.blogspot.com/2013/03/separation-of-dread-man-from-rasta- man.html. 469 White Dread, January 25, 2006 (6:36 p.m.), Jah-rastafari.com, http://www.jah- rastafari.com/forum/message- view.asp?message_group=1268&word_search=samson&SearchType=Phrase&SearchWh at=Messages&search_user=white%20dread. 470 Jeanba, Rastafari Nazarite Worrior Samson, 52. 471 Scholars debate whether or not Samson imbibes wine or fermented liquor. Because Judges does not specify, this chapter will not make a claim either way. For more on this debate, see Gregory Mobley’s The Empty Men: The Heroic Tradition of Ancient Israel (New York: Doubleday, 2005), 180. -
Chronology of Old Testament a Return to Basics
Chronology of the Old Testament: A Return to the Basics By FLOYD NOLEN JONES, Th.D., Ph.D. 2002 15th Edition Revised and Enlarged with Extended Appendix (First Edition 1993) KingsWord Press P. O. Box 130220 The Woodlands, Texas 77393-0220 Chronology of the Old Testament: A Return to the Basics Ó Copyright 1993 – 2002 · Floyd Nolen Jones. Floyd Jones Ministries, Inc. All Rights Reserved. This book may be freely reproduced in any form as long as it is not distributed for any material gain or profit; however, this book may not be published without written permission. ISBN 0-9700328-3-8 ii ACKNOWLEDGMENTS ... I am gratefully indebted to Dr. Alfred Cawston (d. 3/21/91), founder of two Bible Colleges in India and former Dean and past President of Continental Bible College in Brussels, Belgium, and Jack Park, former President and teacher at Sterling Bible Institute in Kansas, now serving as a minister of the gospel of the Lord Jesus Christ and President of Jesus' Missions Society in Huntsville, Texas. These Bible scholars painstakingly reviewed every Scripture reference and decision in the preparation of the Biblical time charts herewith submitted. My thanks also to: Mark Handley who entered the material into a CAD program giving us computer storage and retrieval capabilities, Paul Raybern and Barry Adkins for placing their vast computer skills at my every beckoning, my daughter Jennifer for her exhausting efforts – especially on the index, Julie Gates who tirelessly assisted and proofed most of the data, words fail – the Lord Himself shall bless and reward her for her kindness, competence and patience, and especially to my wife Shirley who for two years prior to the purchase of a drafting table put up with a dining room table constantly covered with charts and who lovingly understood my preoccupation with this project. -
Judges 12 – Ibzan, Elon, and Abdon – Radio Show #246
Judges 12 – Ibzan, Elon, and Abdon – Radio Show #246 I. In the book of Judges, we have a brief record of the early history (the first centuries) of the history of the land of Israel. We see the leaders God chose, judges, who ruled under Jehovah, the King. Through the lives and work of these judges, we can learn about God’s works and ways. II. Jephthah, after getting the victory over the Ammonites, came home and was met by his daughter. He had vowed to dedicate the first thing out of his house to the LORD OR offer it as a burnt offering. He dedicated his daughter to Jehovah, which in this case meant that she remained unmarried, a perpetual virgin. Now, he returns home only to face the outrages of Ephraim. III. The Outrages of the Tribe of Ephraim. A. Judges 12:1. Ephraim comes north to confront Jephthah at his home. The same tribe that caused Gideon trouble, Judges 8:1. They are even more unreasonable and outrageously violent! They threaten to destroy him and his family with fire. B. Verse 2. He reminds them that he was in a great and manly struggle against the sons of Ammon. He did call for their help, but they did not come to save him. C. Verse 3. When they did not rescue him, he took his soul in his hands and passed over to fight the sons of Ammon. The LORD acted to give them into his power. Why, then, have they come up now to fight him? Thus he gives them a peaceful answer, but this time the outrageously jealous Ephraimites are beyond reason. -
Duke University Dissertation Template
The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v ABSTRACT The Male Coming-of-Age Theme in the Hebrew Bible by Stephen Michael Wilson Department of Religion Duke University Date:_______________________ Approved: ___________________________ Carol L. Meyers, Supervisor ___________________________ Stephen Chapman ___________________________ Ellen F. Davis ___________________________ Eric M. Meyers ___________________________ Susan Niditch An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religion in the Graduate School of Duke University 2013 i v Copyright by Stephen Michael Wilson 2013 Abstract This study identifies and elaborates on a theme in the Hebrew Bible (HB) that has largely gone unnoticed by scholars: the transition of a male adolescent from boyhood to manhood. Beyond identifying the coming-of-age theme in different HB texts, the project also describes how the theme is employed by biblical narrators and redactors to highlight broader messages and transitions in the historical narratives of the HB. It also considers how these stories provide insight into the varying representations of biblical masculinity. The project begins by showing how the recent discussions on masculinity in the HB and biblical rites of passage are incomplete without an analysis of how a boy becomes a man in the biblical text.