DOCSLIB.ORG

LECH L'cha (Go for Yourself)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
LECH L'cha (Go for Yourself) LECH L’CHA (Go For Yourself) GENESIS (B’RESHIYT 12:1 – 17:27) INTRODUCTION: 1. This portion contains a new beginning – with Abraham, God begins to call forth a people. a. Tradition states that Abraham was born 1948 years after Creation; b. In the year 2000 he began making disciples. c. This is what we, the “seed of Abraham,” are called to do. “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” – Matthew 28:19 2. Abraham is the first person on record to call God “master” (Heb. Adon). a. Which would infer that he saw himself as “servant.” b. This, also, is what we are called to do – to be servants (eved). 3. Abraham’s journeys demonstrate his desire to draw closer to the Creator. a. Willingness to leave all and travel to a strange land demonstrates his commitment. b. He determined to be “set apart” – he didn’t mingle with the culture surrounding him. 4. He is called “the Hebrew” ( ha’ivri) from the verb avar. a. Meaning is “to cross over” or “on other side.” b. Spiritually speaking, Abraham was on the “other side” compared to others. c. He was heeding call to be “set apart” – to come out from among them. 5. The various trials he endured demonstrated his commitment to overcome. a. The first trial recorded is the call to leave country, kin and his father’s house. b. The ultimate trial is the call to offer Isaac as a burnt offering (Gen. 22). 6. It is this devotion to God in spite of all that his seed – Israel – is to emulate. a. Y’shua alludes to this: “If you were Abraham's children, you would do the works of Abraham.” – John 8:39 7. His journeys and trials also portend what is to occur to his descendants; rabbinical belief that: “Everything that happened to the Patriarchs is a portent for the children.” 8. The first place that Abraham would stop in the land was Shechem; it was here that: His great-grand-daughter was abducted and violated. Where Simeon and Levi waged war to free her and punish her abductors. Israel first came into the land after wandering the Wilderness. 9. After entering the land, Abraham was forced into Egypt because of a famine. a. While in Egypt, Sarah was “abducted” by Pharaoh. b. In the end, Abraham, with Sarah, was sent out with riches. 10. Israel was forced into Egypt by a famine, “abducted” and then sent out with riches. 1 11. Abraham’s first permanent residence in the land was Hebron (13:18). a. This is where he lived when God said, “Kings will descend from you” (17:6). b. Hebron is where King David – prototype of the Messiah – would assume his throne. 12. Thus, these details given in beginning concerning Abraham teach us the future for his seed. CHAPTER 12: ABRAM IS CALLED 1. Verse 1: “Go for yourself” – Lech l’cha; some translations say “Get out.” a. Abraham was born in Ur Kasdim in ancient Babylonia, a very powerful nation. b. If this is where he was when command came, he was told to come out of Babylon. c. This was for his benefit and for his heirs. d. Footnote: numerical value of is 100 – Abraham’s age when Isaac was born. 2. Some believe that Abraham was in Haran when the call came. a. Tradition that Abram fled Ur to escape Nimrod’s persecution (fiery furnace). b. He may have left Ur when the nations were dispersed in Genesis 11. c. The command is not spoken to Terah but to Abram; thus Abram is to leave Haran. 3. So, he first leaves Ur and travels to Haran; but he is to move further away. a. Not enough to “come out of her” but needful to be separate that he may be a blessing. b. Sinking ship scenario: not enough to get in lifeboat but must separate in order to help. 4. Verse 1: “Get out of your country, and from your kindred and from your father’s house.” a. These are the main influences in someone’s life which shapes that person. b. Abram was to sever himself from every association that would impede his calling. c. He was to abandon his country, inferring he was not to consider returning. 5. In Babylon, the idolatry and heathen customs would be detrimental to his spiritual maturity. a. To leave one’s country would be very difficult if attached to one’s country. b. Perhaps, Abram has already come to consider himself a stranger in strange land. c. This is to also be required of his descendants – to be a set apart people. 6. He was to separate from his relatives and from closest relationship – parents. a. We must conclude that even that relationship would have held him back. b. When considering command, “honor father and mother” this seems problematic. c. Must also consider Terah’s spiritual condition – would it have tainted Abram? 7. If what happened to patriarchs portends what will happen to children, will we be called upon to leave, country, relatives and our father’s house in order to be a blessing? a. This was a great trial for Abraham; might it be a trial for Abraham’s seed? 8. Verse 1: “To a land that I will show you” – not specified as Canaan here. 9. It would seem that his “trial” is complicated by not knowing exactly where he was to go. a. To know for sure would lessen the hardship. 10. One translation interprets it as “the land I will appear to you.” a. This is interesting considering that later, in Gen. 22, he calls the place YHVH Yireh. b. Writer of Hebrews says that: “By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, 2 the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God.” – Hebrews 11:8-10 11. Verse 2: “I will make of you a great nation…will bless you…will make your name great.” a. At first he would be an unknown, a stranger. b. But from him would come the nation destined to be the “head” not the tail. 12. “You will be a blessing” – a blessing to all humanity by his example of trust and obedience. a. Word for blessing closely related to word translated as “spring of water.” b. Indicating Abram’s example would be source of blessing for all people. c. Through him, teaching how one should live life – in service to the one and only God. d. Should note that a spring of water purifies what is defiled; brings life to dry ground. 13. Verse 3: “I will bless them that bless you…and curse them that curse you.” a. Nations and individuals have attempted to curse Israel but have been cursed. b. Those that have treated Israel well have prospered and those who didn’t have suffered. c. Bila’am tried to curse but couldn’t: I contend that can’t curse what God has blessed. 14. “In you shall all the families of the earth be blessed” – Israel is to be “light to the nations.” 15. According to rabbinic commentary, the phrase translated as “and in you shall be blessed” has other connotations. 16. Verb - v’niv’rechu) is related to Mishnaic term meaning to “intermingle, graft.” 17. As verb appears here, it is more likely to denote: “All the families of the earth will be grafted into you.” a. Exemplified by wife Sarah (from Shem), Hagar (Ham) and Keturah (Japheth). b. Of course this is emphasis of Romans 11 and our being grafted in because of Messiah. c. Messiah is seed of Abraham (Gal. 3:16) and we, also, are seed of Abraham (Gal. 3:29). 18. Verse 4: “So Abram went … and Abram was 75 years old when he departed Haran.” a. With nephew Lot with him, Abram embarks upon life as a pilgrim and sojourner. b. He does this and endures trials that he might be a blessing to the nations. c. Israel sojourns and endures trials in order to be a light to the nations. 19. Verse 5: He took all his worldly goods and “the souls they had gotten in Haran.” a. Some interpret as their servants and dependents. b. Some interpret as those they had converted to belief in the one and only God. c. The term “gotten” is literally “made” which strengthens the latter interpretation. CHAPTER 12: ABRAM ENTERS THE LAND 1. Verse 6: Abram enters the land and travels to Shechem (Nablus), “to the terebinth of Moreh.” a. This is the place that Israel will enter the land centuries later. b. He tours the land awaiting God’s direction of where to go until he arrived at Shechem. c. Shechem will be in the territory given to Joseph’s sons; where Joseph is buried. 2. “Terebinth of Moreh” (alt. “plain of Moreh”) believed to be oracular tree sacred to Canaanites. a. Hebrew moreh literally means “teacher” or “instructor.” b. Perhaps God directed Abram to this landmark to teach inhabitants of God. 3. Verse 7: “The Lord appeared to Abram and said, “Unto your seed will I give this land.” a.
Load more

Recommended publications
  • The Alleged Mention of Chedorlaomer on a Babylonian Tablet
    Palestine Exploration Quarterly ISSN: 0031-0328 (Print) 1743-1301 (Online) Journal homepage: http://www.tandfonline.com/loi/ypeq20 The Alleged Mention of Chedorlaomer on a Babylonian Tablet Colonel C. R. Conder To cite this article: Colonel C. R. Conder (1904) The Alleged Mention of Chedorlaomer on a Babylonian Tablet, Palestine Exploration Quarterly, 36:1, 80-83, DOI: 10.1179/peq.1904.36.1.80 To link to this article: http://dx.doi.org/10.1179/peq.1904.36.1.80 Published online: 20 Nov 2013. Submit your article to this journal Article views: 3 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ypeq20 Download by: [Universite Laval] Date: 13 May 2016, At: 02:15 "80 CHEDOI{LAO)IER ox A BABYLO~rA~ TABLET. Possihly, even a "royal city" or "sta.tion" stood there, with magazines for receiving the yearly tribute of grain from the surrounding region. Excavations would certainly fnrnish some traces of the Egyptian soldiers and officials.l The "stone of Joh" is, evidently, too far remote from the settlement just described to be connected with it. ,As has hecn said above, its Egyptian representation indicates only the rcligions importance of the locality, nothing clse. 'THE ALLEGED ~IENTION OF CHEDORLA.O~IEI{ OX A BABYLONIAN TABLET. By Colonel C. H. CONDER,H.E., D.C.L., LL.D. IF it could be proved that the King of Elam whose llame i:;;written by the signs CU-clt-au-aU-J1A wa~ the Chedorlaomer of (;enesis (xiv, 1), his history would be important to Palestine research, since the latter invaded Canaan.
    [Show full text]
  • North Park C H U R C H
    Notes: North Park C H U R C H WORSHIP CONNECT IMPACT Sunday, November 15, 2015 ABRAHAM : Braveheart Genesis 14 I. Abram Against P________________________ II. Abram Against F__________________________ III. Why He Fought: For L____________ and L_______________ IV. How He Fought: With F___________ and S_______________ V. Dividing the Glory Scripture References: Genesis 14:17-24 Then after his return from the defeat of (New American Standard Bible (NASB) is used unless otherwise indicated.) Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King’s Genesis 14:1-12 And it came about in the days of Amraphel king of Valley). 18And Melchizedek king of Salem brought out bread and wine; Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal now he was a priest of God Most High. 19He blessed him and said, king of Goiim, 2that they made war with Bera king of Sodom, and “Blessed be Abram of God Most High, with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber Possessor of heaven and earth; king of Zeboiim, and the king of Bela (that is, Zoar). 3All these came 20And blessed be God Most High, as allies to the valley of Siddim (that is, the Salt Sea). 4Twelve years Who has delivered your enemies into your hand.” they had served Chedorlaomer, but the thirteenth year they rebelled. He gave him a tenth of all. 21The king of Sodom said to Abram, “Give 5In the fourteenth year Chedorlaomer and the kings that were with the people to me and take the goods for yourself.” 22Abram said to the him, came and defeated the Rephaim in Ashteroth-karnaim and the king of Sodom, “I have sworn to the Lord God Most High, possessor of Zuzim in Ham and the Emim in Shaveh-kiriathaim, 6and the Horites in heaven and earth, 23that I will not take a thread or a sandal thong or their Mount Seir, as far as El-paran, which is by the wilderness.
    [Show full text]
  • Parsha Insights
    OHRNETOShabbos Parshas HLech Lecha For theR week ending 8 NCheshvan 5758 Nov.E 8, 1997 Vol.T 5 No. 3 THE OHR SOMAYACH TORAH MAGAZINE ON THE INTERNET PARSHA INSIGHTS root of your neshama (soul). In the next He, peeked out and said to him: I am the THE GREATEST BLESSING world, there will be no claims against a Master of the world. person that he failed to live up to the Prophecy is given to those who exert And Hashem said to Avram, Go for your- self from your land and from your birth- potential of others. However, it is our themselves. If a person raises himself to place and from the house of your father to duty to maximize our talents, to push out the limits of his righteousness, if he uses the land which I will show you, and I will to the very limits of our abilities so that his intellectual and critical faculties to their bless you and I will magnify your name, and we bring the root of our souls to flower. utmost, then Hashem will grant him you shall be a blessing. (12:1) It is only in this way that we will be, at understanding above the normal human When Hashem commanded Avram to least, our own Zushias. level. leave home, He gave him many blessings. Avraham saw the reality of Creation As Rashi explains: And I will make of you a the mansion ablaze with light and great nation is a promise of children; I When you look at used his own human resources to come will bless you denotes material success; to the inescapable truth of the existence and I will magnify your name is the another person, realize of the Creator.
    [Show full text]
  • Part 3 BECOMING a FRIEND of the FAITHFUL GOD a STUDY on ABRAHAM
    Part 3 Becoming a Friend of the Faithful God A STUDY on Abraham i In & Out® GENESIS Part 3 BECOMING A FRIEND OF THE FAITHFUL GOD A STUDY ON ABRAHAM ISBN 978-1-62119-760-7 © 2015, 2018 Precept Ministries International. All rights reserved. This material is published by and is the sole property of Precept Ministries International of Chattanooga, Tennessee. No part of this publication may be reproduced, translated, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publisher. Precept, Precept Ministries International, Precept Ministries International The Inductive Bible Study People, the Plumb Bob design, Precept Upon Precept, In & Out, Sweeter than Chocolate!, Cookies on the Lower Shelf, Precepts For Life, Precepts From God’s Word and Transform Student Ministries are trademarks of Precept Ministries International. Unless otherwise noted, all Scripture quotations are from the New American Standard Bible, ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by the Lockman Foundation. Used by permission. www.lockman.org 2nd edition Printed in the United States of America ii CONTENTS PAGE CONTENTS L ESSONS 1 LESSON ONE: An Extraordinary Promise 9 LESSON TWO: Covenant with God 17 LESSON THREE: “Is anything too difficult for the LORD?” 21 LESSON FOUR: What Does God Say about Homosexuality? 27 LESSON FIVE: Is There a Bondwoman in Your Life? 35 LESSON SIX: The Promised Son A PPENDIX 40 Explanations of the New American Standard Bible Text Format 41 Observation Worksheets 77 Abraham’s Family Tree 79 Journal on God 83 From Ur to Canaan 84 Abraham’s Sojournings 85 Genesis 1–25 at a Glance iii iv Precept Ministries International Becoming a Friend P.O.
    [Show full text]
  • Shalom: Peace, Not Just Peace of Mind Parashat Ki Tetze Rabbi Daniel Cotzin Burg, Beth Am 9.6.14 ~ 11 Elul 5774
    Shalom: Peace, Not Just Peace of Mind Parashat Ki Tetze Rabbi Daniel Cotzin Burg, Beth Am 9.6.14 ~ 11 Elul 5774 This week I spent a day in Washington with thought-leaders, rabbis and policy analysts. We were speaking about Israel, America’s relationship with the Jewish state and the current deeply troubling state of affairs in the Middle East. The most surprising and powerful presentation of the day was that of Mosab Hassan Yousef, son of Sheikh Hassan Yousef, a founder and spiritual leader of Hamas. Given the events of this summer, it was particularly poignant to hear the heartfelt and courageous words of this young author and former Israeli asset (as he sat on the dais across from his Shin Bet handler). To even begin to conceive of such heroism, we almost have to transport ourselves into a different time – say Germany of the 1940s, when precious few righteous individuals resisted and acted against the scourge of Nazism. We might visit Rwanda or Cambodia, Darfur or America’s antebellum south. There are far too many examples in human history of pervasive, systematic violence and too few stories of those who made the hardest choices to turn against their fathers, brothers and their communities and attempt to salvage their dignity and humanity. Or perhaps we should roll the Torah back from its current location near the end, to a story near the very beginning whose hero, a simple man named Noah, is tzadik tamim haya b’dorotav, “a righteous man, blameless in his generation” (Gen. 6:9). I would argue it’s virtually impossible for us, most or all of us in this room, to know what it is like to live among the truly malevolent and depraved – a society so bad God sees no recourse but to erase it and start over.
    [Show full text]
  • 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.
    [Show full text]
  • (Kita Zayin) Curriculum Updated: July 24, 2014
    7th Grade (Kita Zayin) Curriculum Updated: July 24, 2014 7th Grade (Kita Zayin) Curriculum Rabbi Marcelo Kormis 30 Sessions Notes to Parents: This curriculum contains the knowledge, skills and attitude Jewish students are expected to learn. It provides the learning objectives that students are expected to meet; the units and lessons that teachers teach; the books, materials, technology and readings used in a course; and the assessments methods used to evaluate student learning. Some units have a large amount of material that on a given year may be modified in consideration of the Jewish calendar, lost school days due to weather (snow days), and give greater flexibility to the teacher to accommodate students’ pre-existing level of knowledge and skills. Page 1 of 16 7th Grade (Kita Zayin) Curriculum Updated: July 24, 2014 Part 1 Musaguim – A Vocabulary of Jewish Life 22 Sessions The 7th grade curriculum will focus on basic musaguim of Jewish life. These musaguim cover the different aspects and levels of Jewish life. They can be divided into 4 concentric circles: inner circle – the day of a Jew, middle circle – the week of a Jew, middle outer circle – the year of a Jew, outer circle – the life of a Jew. The purpose of this course is to teach students about the different components of a Jewish day, the centrality of the Shabbat, the holidays and the stages of the life cycle. Focus will be placed on the Jewish traditions, rituals, ceremonies, and celebrations of each concept. Lifecycle events Jewish year Week - Shabbat Day Page 2 of 16 7th Grade (Kita Zayin) Curriculum Updated: July 24, 2014 Unit 1: The day of a Jew: 6 sessions, 45 minute each.
    [Show full text]
  • A Daily Bread Date: 5 Tamuz 5781 (June 15, 2021) Torah Portion: Chukat Topic: Amalek, Part 1
    בייה A Daily Bread Date: 5 Tamuz 5781 (June 15, 2021) Torah Portion: Chukat Topic: Amalek, Part 1 It is written (Num. 21:1), “And the sovereign of Arad, the Kena’anite, who dwelt in the South, heard that Yisra’ĕl was coming on the way to Atharim, and he fought against Yisra’ĕl and took some of them captive.” The king of Amalek disguised his people as the Kena’anites who lived in the southern part of the Land of Yisrael. He heard that the Clouds of Glory had disappeared and attacked them at Refidim (Exo. 17:8) and wanted to attack Yisrael again when they came close to Amalekite territory and tried to enter the Land of Yisrael through Edom by the route the spies had taken (Num. 13:22). Even prior to this when they saw the Ark of Covenant, which preceded the Yisraelites by a three-day journey’s distance (Num. 10:33), but they were deterred by the presence of the Clouds of Glory. Now, however, they interpreted the removal of Hashem’s “honor guard” to mean that He now permitted other nations to attack. Nonetheless, they knew the Yisraelites still possessed their power of prayer, so, in order to render their prayers ineffectual, the Amalekites disguised themselves as Kena’anites, hoping the Yisraelites would pray to Hashem to deliver them from the wrong enemies. Thus the king of Amalek “waged war against Yisrael and took a captive from them.” Although this was only a woman the Yisraelites had captured from Amalek in their earlier encounter with them (Exo.
    [Show full text]
  • Tanya Sources.Pdf
    The Way to the Tree of Life Jewish practice entails fulfilling many laws. Our diet is limited, our days to work are defined, and every aspect of life has governing directives. Is observance of all the laws easy? Is a perfectly righteous life close to our heart and near to our limbs? A righteous life seems to be an impossible goal! However, in the Torah, our great teacher Moshe, Moses, declared that perfect fulfillment of all religious law is very near and easy for each of us. Every word of the Torah rings true in every generation. Lesson one explores how the Tanya resolved these questions. It will shine a light on the infinite strength that is latent in each Jewish soul. When that unending holy desire emerges, observance becomes easy. Lesson One: The Infinite Strength of the Jewish Soul The title page of the Tanya states: A Collection of Teachings ספר PART ONE לקוטי אמרים חלק ראשון Titled הנקרא בשם The Book of the Beinonim ספר של בינונים Compiled from sacred books and Heavenly מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע teachers, whose souls are in paradise; based מיוסד על פסוק כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו upon the verse, “For this matter is very near to לבאר היטב איך הוא קרוב מאד בדרך ארוכה וקצרה ”;you, it is in your mouth and heart to fulfill it בעזה״י and explaining clearly how, in both a long and short way, it is exceedingly near, with the aid of the Holy One, blessed be He. "1 of "393 The Way to the Tree of Life From the outset of his work therefore Rav Shneur Zalman made plain that the Tanya is a guide for those he called “beinonim.” Beinonim, derived from the Hebrew bein, which means “between,” are individuals who are in the middle, neither paragons of virtue, tzadikim, nor sinners, rishoim.
    [Show full text]
  • Bible Characters Mentioned Outside the Bible (See History.)
    Last updated: 12-Dec-2018 at 18:15 Bible chronology main page Bible Characters Mentioned Outside the Bible (See History.) © Richard P. Español in Contemporary Sources Aschmann Rick Aschmann Contents 1. Lists of Identified Individuals 2. Why are none found earlier than the kings? 2.1. The Pharaohs 2.1.1. Couldn’t we identify unnamed pharaohs based on the Egyptian king lists? 2.1.2. Can we identify the later named pharaohs? 2.2. The Four Kings of the East 2.3. Other Theories 1. Lists of Identified Individuals Many individuals mentioned in the Bible are also mentioned outside the Bible in contemporary (or fairly contemporary) archaeological sources. The following two links give a fairly complete list of these. List of biblical figures identified in extra-biblical sources 50 people in the bible confirmed archaeologically The interesting thing is that both of these sites evidently have the perspective that the Bible is not the inerrant, inspired Word of God, whereas I believe it is.1 So it might seem like such lists are not useful for the Bible-believer. On the contrary, they are quite useful: these are names that everyone can agree have been confirmed from extra-biblical sources, so they serve to confirm the reliability of the Bible in spite of having been compiled by unbelievers! If you look at the chart near the top of the first site, you can sort it from earliest to latest by clicking twice in the title of the Date (BCE) column. This chart shows that the earliest attested name (according to the compiler of this list) is Omri the father of Ahab, whose reign (and dynasty) started in 880 B.C.
    [Show full text]
  • Genesis 14 – Armageddon in Genesis Bible Marking Notes
    Genesis 14 – Armageddon in Genesis Bible Marking Notes Genesis 14 is the first place in Scripture where Armageddon is presented in type in astonishing detail. The record covers the period from Armageddon to the full establishment of the Kingdom when Christ will share a fellowship meal with his saints in the House of Prayer for all nations. Invasion of the Land by a northern confederacy Genesis 14 1 1 1And it came to pass in the days of 2Amraphel king of Cp. Dan. 2:44. Nebuchadnezzar’s image is prefigured here in the 4 kings 3 4 5 6 who form this confederacy. Shinar, Arioch king of Ellasar, Chedorlaomer king of 2 7Elam, and 8Tidal king of 9nations; “One that speaks of secrets” (Hitchcock); “Keeper of the gods” (Smith); “Powerful people” (Youngs). After defeating Arioch he united Babylonia under one rule, and made Babylon his capital. Prefigures Nebuchadnezzar’s Image 3 The 4 kings of the northern confederacy typify “Two rivers” (BDB, Smith, Fausset). Hebrew form of the Akkadian name Semiramis (wife of Nimrod) – the first “mother of harlots”. the 4 world empires of Dan. 2 which are to be 4 formed into one massive image empire in the “Venerable” (Smith); “Lion-like” (BDB, Easton). Also said to mean “Servant of the moon god”. latter days. This can only be complete when 5 Gog is victorious in the Land for Israel was part “Revolting from God” (Hitchcock). Larsa in Chaldea. 6 of all four empires. The head (thinking power) “Handful of sheaves” (BDB, Smith). Thought to mean “Servant of Lagomer” of the image will be “Babylon the great”; hence (an Elamite goddess) in the original language.
    [Show full text]
  • Amalek and the Amalekites in the Ancient Christian Literature
    Kwartalnik 26(2014)2 MieczySław c. PaczkOwSki OFM* TOruń–wrOcław amalek and the amalekites in the ancient christian literature DOI: http://dx.doi.org/10.12775/TiCz.2014.021 The purpose of this study is to investigate the importance of Biblical figure of Amalek and Amalekites in the Patristic tradition, with a view to explaining the absence of the name in the New Testament, but with the large reflex ions in the rabbinical sources. The backgrOund Of the Patristic traditiOn The name Amalek1 occurs in the Scriptures in Genesis, Exodus, Numbers, Deuteronomy, Judges, 1 and 2 Samuel, 1 Chronicles and in Psalm 83. The kind of information given is sometimes genealogical2, * Dr hab. Mieczysław Paczkowski (Celestyn) – franciszkanin (OFM) jest pra- cownikiem naukowym (teologia Kościołów Wschodnich, patrologia, ekumenizm, historia egzegezy) na Wydziale Teologicznym UMK w Toruniu. 1 Translated as “Amalek” or as “Amalekites” or as “an Amalekite”. See M. North, Amalekiter, in: Die Religion in Geschichte und Gegenwart, Tubinga 19563, kol. 302; F. Schmidt- ke, Amalekiter, in: Lexikon für Theologie und Kirche, vol. 1, Fryburg 1957, kol. 414–415. 2 E.g. Gen 36:12.16 where Amalek is descended from Esau. See Ph. Stern (transl. jm), Amalek, in: B.M. Metzger–M.D. Coogan (ed.), Słownik wiedzy biblijnej, Warszawa 1996, p. 11. 138 Mieczysław c. Paczkowski OFM sometimes geographical3, while often the Amalekites are involved in accounts of conflicts4. There the Amalekites sometimes occur listed together with others5 and sometimes on their own6. Occasionally an individual Amalekite is mentioned7. Among Balaam’s oracles there is one pronounced against Amalek (see Num 24:20)8.
    [Show full text]