The Temple of Jerusalem a Bible Study Resource for the Tabernacle and Temple
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The Hebrew Roots Movement: an Awakening! History, Beliefs, Apologetics, Criticisms, Issues Fourth Edition 4.04 6/20/20
Preface 1 Preface The Hebrew Roots Movement: An Awakening! History, Beliefs, Apologetics, Criticisms, Issues Fourth Edition 4.04 6/20/20 by Michael G. Bacon Copyright © 2011-2020 All Rights Reserved Pursuant to 17 U.S. Code § 107, certain uses of copyrighted material "for purposes such as criticism, comment, news reporting, teaching (including multiple copies for classroom use), scholarship, or research, is not an infringement of copyright." Under the 'fair use' rule of copyright law, an author may make limited use of another author's work without asking permission. Fair use is based on the belief that the public is entitled to freely use portions of copyrighted materials for purposes of commentary and criticism. The fair use privilege is perhaps the most significant limitation on a copyright owner's exclusive rights. The public domain version of the King James Version, published in 1769 and available for free on the E-Sword® Bible Computer Program, is primarily utilized with some contemporary word updates of my own: e.g. thou=you, saith=say, LORD=YHVH. This is a FREE Book It is NOT to be Sold And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. —Jesus the Christ / Yeshua haMashiach (Matthew 10:7-8) Important Note: Please refer to http://www.ourfathersfestival.net/hebrew_roots_movement for the latest edition. There are old editions of this book still circulating on the internet. 2 Preface 4.04 June 10, 2020 1906 Jewish Encyclopedia: (Added Anglo-Israelism article quote). -
On Loving God Bernard of Clairvaux BE UNITED in CHRIST BOOK SUMMARY
On Loving God Bernard of Clairvaux BE UNITED IN CHRIST BOOK SUMMARY Book Summary: On Loving God Copyright © 2016 by Be United in Christ Outreach Ministry This material is summarized from the public domain version of Bernard of Clairvaux’s On the Love of God. Translated by Marianne Caroline and Coventry Patmore. Second edition. London: Burns and Oates, 1884. This public domain version is hosted by the HathiTrust Digital Library (hathitrust.org). This translation has been altered in places to make it more understandable for modern readers. Unless otherwise noted, Scripture quotations are taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved. Scripture quotations marked ESV are taken from the ESV ® Bible (The Holy Bible, English Standard Version®). Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011. This book summary was developed and distributed by the Be United in Christ Outreach Ministry for use in your personal life and ministry. It is our desire for you to use, reproduce, and distribute this material free of charge. Our only restrictions are that you do not alter the book summary content in any way, that you do not sell the book summary content for profit, and that you attribute the work to the Be United in Christ Outreach Ministry. Please visit BeUnitedinChrist.com for other Bible-based resources. Be United in Christ Book Summary On Loving God Bernard of Clairvaux beunitedinchrist.com On Loving God – Bernard of Clairvaux Author Bernard of Clairvaux (1090–1153) is respected by Protestants and Roman Catholics alike. -
Reading the Old Testament History Again... and Again
Reading the Old Testament History Again... and Again 2011 Ryan Center Conference Taylor Worley, PhD Assistant Professor of Christian Thought & Tradition 1 Why re-read OT history? 2 Why re-read OT history? There’s so much more to discover there. It’s the key to reading the New Testament better. There’s transformation to pursue. 3 In both the domains of nature and faith, you will find the most excellent things are the deepest hidden. Erasmus, The Sages, 1515 4 “Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’” Luke 24:44 5 God wishes to move the will rather than the mind. Perfect clarity would help the mind and harm the will. Humble their pride. Blaise Pascal, Pensées, 1669 6 Familiar Approaches: Humanize the story to moralize the characters. Analyze the story to principalize the result. Allegorize the story to abstract its meaning. 7 Genesis 22: A Case Study 8 After these things God tested Abraham and said to him, “Abraham!” And he said, “Here am I.” 2 He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.” “By myself I have sworn, declares the Lord, because you have done this and have not withheld your son, your only son, 17 I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. -
Bibliotheca Sacra and Theological Review
1868.] THE LAND OF MORIAH. 760 ARTICLE V. THE LAND OF MORIAH. BY DV. SAlIUEL WOLCOTT, D.D., CLEVELAND, OHIO. A QUESTION has been raised witbin a. few years respecting tbe locality designated in the divine direction to Abraham to offer his son Isaac in sacrifice. The command was: "Take now tby son, thine only son Isaac, whom thou lovest, and get thee iuto the land of,Moriah, and offer bim there for a burnt offering upon one of the mountains which I will tell thee of" (Gen. xxii. 2). The name Moriah QCcurs but in one more passage in the sacred scriptures, and in this it is given as the site of the temple which Solomon built: "Then Solomon began to build tbe bouse of the Lord at Jerusalem, in mount :Moriab, where the Lord appeared unto David his father, in the place that David bad prepared in the threshiug-Hoor of Orna.n the Jcbusite" (2 ebron. iii. 1). Is the Mount Moriah in Jerusalem on which the temple stood identical with one of the mountains in the land of lIeriuh on which Abraham was directed to offer Isaac? Such has boon tbo accepted tradition and current belief. The identity, naturally suggested by the name, does not appear to bave been seriously questioned, except by the Sa.ma.ritaus in behalf of Mount Gerizim, which has been rejected by others as the unfounded cla.im of an interested party. This discredited claim found, at length, a champion in Professor Stanley, who in his " Sinai and Palestino" gav!! his reasons for adopting it, and in his later" Lectures on Jewish History," ventured to assume it as an ascertained and estab lisI1ed site. -
The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 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]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation. -
Herod's Temple Depositories Were Located Near the Temple Treasury; the Contents of Door, They Should Throw Him out As Well
33 32 15 34 35 31 30 29 16 53 58 17 3 1 37 21 36 5 50 48 22 56 55 28 10 51 46 45 43 42 23 14 8 9 6 7 12 47 44 52 11 55 41 40 27 36 49 57 57 2 37 26 24 20 19 18 58 4 39 38 25 54 13 © 1. The Chamber or Court of Wood -According to the Mishnah, 7. The Beautiful Gate - This Gate led into the Court of Women, where by 2001, there were four unroofed chambers in the four corners of the Court all Jews could enter, except the ritually impure, and ironically of Women. The North-East corner was the place where unclean ‘women’. It was the principal entrance to the Temple. Unlike the priests inspected the firewood to be used in the Temple. They other gates, overlaid with silver and gold, the doors of this Gate were Martin Allen Hansen Allen Martin served by removing wood that was worm-eaten or rotten. made of Corinthian brass, so heavy it took 20 men to open them. 2. The Chamber or Court of the Nazarene – In the South-East 8. Nicanor’s Gate - The Court of Women led into the main court of the corner of the Court of Women was a room where those taking the Temple, known as ‘Azarah’, via a semicirclular stairway of 15 steps, Nazarite vow would cut their hair and cook their peace-offerings. which led up to the Nicanor or Upper gate. According to Josephus, 3. -
Exclusion from the Sanctuary and the City of the Sanctuary in the Temple Scroll
EXCLUSION FROM THE SANCTUARY AND THE CITY OF THE SANCTUARY IN THE TEMPLE SCROLL by LA WREN CE H. SCHIFFMAN New York University, New York, N. Y. 10012 Introduction The discovery and publication of the Temple Scroll (Yadin, 1977, 1983; abbreviated below as 11 QT) opened new vistas for the study of the history of Jewish law in the Second Commonwealth period. Immedi ately after the Hebrew edition of the scroll appeared, debate ensued about whether this scroll was to be seen as an integral part of the corpus authored by the Qumran sect, or simply as a part of its library (cf. Schiffman, 1983a, 1985c). This question was, in turn, related to the problem of whether this text reflects generally held beliefs of most Second Temple Jews, or whether its laws and sacrificial procedures represented only the views of its author(s), who were demanding a thor oughgoing revision of the sacrificial worship of the Jerusalem Temple, or, finally, whether it reflected the author's eschatological hopes. This question is crucial in regard to the laws pertaining to various classes of individuals who were to be excluded from the Temple, its city (known in the Temple Scroll as cir hammiqdiis, "the city of the sanc tuary" or "Temple city") and the other cities of Israel because of various forms of ritual impurity or other disqualifications. The editor of the scroll, Yigael Yadin, maintained that it represented a point of view substantially stricter than that of the somewhat later tannaitic sources, and that the scroll extended all prohibitions of such impurity to the entire city of Jerusalem at least. -
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. -
Dvar Torah - Lech Lecha
Dvar Torah - Lech Lecha Did you know that Sheva Brachot are in the Paraha of Lech Lecha? Immediately after Hashem commands Avram and Sarai to uproot them- selves from the land of Mesopotamia in order to make Aliyah ‘el ha’aretz asher areka’ – to the land which Hashem will show them. Hashem follows up by giving seven blessings to Avram; ‘Ve’escha L’goi gadol’ - and I will make you into a great nation, ‘v’avarechecha’ - and I will bless you, ‘Veagadla Shemecha’ - and I will make your name great, ‘v’heye bracha’ - and you will be a blessing, ‘V’avarcha mevarachecha’ - I will bless those who bless you, ‘umcallecha a’or’ - and I will curse those who curse you. And the seventh blessing is ‘v’nivrechu vecha kol mishpachot ha’adama’ - and may every family on earth be blessed thanks to the impact you will have on them. Such wonderful blessings! And actually these seven blessings match the sentiments that accompany our good wishes to every bride and groom for whom we recite ‘sheva brachot’ under the ‘chupa’ and during the first seven days of their marriage. We want them to be blessed by Hashem, we want them to have a positive impact on their surroundings. We want Hashem to be with them always and to prevent others from standing in the way of their success. There is a further strong comparison. You see the term ‘lech lecha’ appears twice in the bible, once in our parsha of Lech Lecha and the second, fascinat- ingly, in a weeks’ time, when we will read in Parashat Va’eira, ‘v’lech lecha el eretz hamoria’ - uproot yourself, make an Aliyah, to the land of Moriah and that’s where the akeida (the binding of Isaac) took place. -
Crystallization-Study of Genesis
GENESIS (2) Message Eleven The Offering of Isaac and Experiencing God as the One Who Gives Life to the Dead Scripture Reading: Gen. 22:1-18; Heb. 11:17-19; Rom. 4:17 I. God tested Abraham by instructing him to take his only son, Isaac, and offer him as a burnt offering—Gen. 22:1-2: A. The life at Beer-sheba produces a burnt offering (Isaac) that is offered to God: 1. Isaac’s source of living made him a burnt offering, one who was offered to God for His satisfaction—vv. 2, 7-9: a. The Hebrew word for burnt offering literally means “that which goes up” and denotes something that ascends to God—Lev. 1:3, footnote 1. b. The burnt offering typifies Christ not mainly in His redeeming man from sin but in His living a life that is perfect and absolutely for God and for God’s satisfac- tion and in His being the life that enables God’s people to have such a living—v. 9; John 5:19, 30; 6:38; 7:18; 8:29; 14:24; 2 Cor. 5:15; Gal. 2:19-20. c. The burnt offering is God’s food that God may enjoy it and be satisfied—Num. 28:2. 2. The proper church life produces burnt offerings—Lev. 1:1-2; Rom. 12:1-2: a. The living, growing, and calling on the name of Jehovah, El Olam, at Beer-sheba are all for the producing of a burnt offering—Gen. 21:33; 22:1-2. b.Themorewestayinthechurchlife,themoreitwill bring us from Beer-sheba to Moriah. -
The History of Jerusalem
THE HISTORY OF JERUSALEM 1 Prepared by Ilana Epstein and Simon Goulden, US Living & Learning, May 2015/אייר תשע"ה Biblical quotations are from www.mechon-mamre.org 2 In its long history Jerusalem has been: . Destroyed at least twice . Besieged 23 times . Attacked 52 times . Captured and recaptured 44 times 3 Chalcolithic Period • The first settlement was established near the Gichon Spring 4 Middle Bronze Age The Book of Bereshit 14:18, mentions a city called Salem, which mefarashim (commentators) such as the Ramban (d. 1270) identifies as Jerusalem, ruled by King Melchizedek, probably a title, which means "my king is zedek", where Zedek is believed to refer to the word righteous, or perhaps “The Righteous King”. According to one Midrash, Jerusalem was founded by Abraham's forefathers Shem and Eber. And Melchizedek king of Salem brought forth bread 18 יח ּומַ לְכִּ י- קצֶדֶ מֶ לְֶך שָׁ לֵם, הוֹצִּ יא םלֶחֶ וָׁיָׁיִּן; וְ הּוא כֹהֵ ן, לְאֵ ל עֶלְיוֹן. and wine; and he was priest of God the Most High. 5 Middle Bronze Age 2220 -1550 BCE • c.1700 BCE - the Binding of Isaac takes place on Mount Moriah. Mefarashim have often interpreted the location of the mountain to be Jerusalem And they came to the place which God had told him 9 ט וַיָׁבֹאּו, אֶ ל- ַהָׁמֹקוםֲ אֶשרַ ָאמר-לוֹ ָׁהֱאִֹּלהים, וַיִּבֶ ן ָׁשם ַאְבָׁרָׁהם of; and Abraham built the altar there, and laid the אֶ ת- ַהִּמְזֵבַח , וַיַעֲרְֹך אֶ ת- ָׁהֵעִּצים; וַיַעֲקֹד, אֶ ת- ִּיְצָׁחק ְבֹנו , ַוָׁיֶשםֹאֹתו wood in order, and bound Isaac his son, and laid him on עַל- ַהִּמְזֵבַח , ִּמַמַעל ָׁלֵעִּצים. -
Taxation in the Bible During the Period of the First and Second Temples, 7 J
UIC School of Law UIC Law Open Access Repository UIC Law Open Access Faculty Scholarship 1-1-1998 Taxation in the Bible during the Period of the First and Second Temples, 7 J. Int'l L. & Prac. 225 (1998) Ronald Z. Domsky John Marshall Law School Follow this and additional works at: https://repository.law.uic.edu/facpubs Part of the Law and Society Commons, Legal History Commons, and the Tax Law Commons Recommended Citation Ronald Z. Domsky, Taxation in the Bible during the Period of the First and Second Temples, 7 J. Int'l L. & Prac. 225 (1998). https://repository.law.uic.edu/facpubs/180 This Article is brought to you for free and open access by UIC Law Open Access Repository. It has been accepted for inclusion in UIC Law Open Access Faculty Scholarship by an authorized administrator of UIC Law Open Access Repository. For more information, please contact [email protected]. TAXATION IN THE BIBLE DURING THE PERIOD OF THE FIRST AND SECOND TEMPLES Ronald Z. Domsky* Part I: Period of the First Temple ....................... 228 A. Fiscal Policies of the Kingdom ............... 228 B. Revenue Sources of the Priesthood ............ 236 1. Tax Laws ............................. 236 Part II: Period of the Second Temple .................... 240 A. Governmental Validity/Force for Tax Laws During the Days of Ezra and Nehemia ......... 240 B. Explanation of Tax Laws .................... 244 1. First Fruits ............................ 246 2. Contribution/Offering ................... 247 3. Challa ............................... 247 4. Tenth ................................ 248 5. Support for Those in Need ............... 250 6. Sum mary ............................. 250 C. Smuggling of Taxes and its Prevention ......... 251 D. The Shekel and the Vows ..................