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The Rock Etam
Palestine Exploration Quarterly ISSN: 0031-0328 (Print) 1743-1301 (Online) Journal homepage: http://www.tandfonline.com/loi/ypeq20 The Rock Etam Claude R. Conder To cite this article: Claude R. Conder (1876) The Rock Etam, Palestine Exploration Quarterly, 8:2, 175-177, DOI: 10.1179/peq.1876.8.2.175 To link to this article: http://dx.doi.org/10.1179/peq.1876.8.2.175 Published online: 20 Nov 2013. Submit your article to this journal Article views: 4 View related articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ypeq20 Download by: [Monash University Library] Date: 02 July 2016, At: 14:30 THE ROOK ETAM. 175 standing to the height of some six or eight feet, but no arches remain. The masonry throughout is very rough, and somewhat resembles that of . another small church a few miles farther north, at a place called el Ka7Ji1, where the arches are pointed. The ashlar is only rudely squared, and averages about one and a half to two feet in length of the stones. Upon one stone a I'ude boss was observed. There were no masons' marks visible, Ind indeed in this style they do not appear ever to oc~ur. The interior of the apse, which was domed, was covered with a hard cement. These indications seem to point to the chapel having been built in the 12th or 13th century, as it resembles in general character the church of St. Jeremiah at Abu Ghosh. Two rude caves exist some some fifty yards west of the chapel, in the side of the precipice. -
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). -
175 the Rock Etam
THE ROCK ETAM. 175 standing to the height of some six or eight feet, but no arches remain. The masonry throughout is very rough, and somewhat resembles that of another small church a few miles farther north, at a place called •l Kabil, where the arches are pointed. The ashlar is only rudely squared, and averages about one and a half to two feet in length of the stones. Upon one stone a rude boss was observed. There were no masons' marks visible, and indeed in this style they do not appear ever to occur. The interior of the apse, which was domed, was covered with a hard cement. These indications seem to point to the chapel having been built in the 12th or 13th century, as it resembles in general character the church of St. Jeremiah at Abu Gh6sh. Two rude caves exist some some fifty yards west of the chapel, in the side of the precipice. The ruins of Khamasa consist of scattered stones and of the remains of a rectangular building measuring 24ft. by 34ft. The masonry in this is similar to that of the church. The existence of these medireval ruins is interesting. The site evidently has been regarded as sacred in Christian times, but, as far .as our present information goes, it cannot have been ever the traditional Emmaus, for down to the 14th century all geographers placed the Scriptural site at 'Amwiis (Emmaus Nicopolis), and since that period tradition has pointed to Kubeibeh, seven miles from Jerusalem, where the remains of a splendid Crusading church still exist. -
Before the King – Joshua, Judges & Ruth 2016 Baney, Lesson 14
Before the King – Joshua, Judges & Ruth 2016 Before the King – Joshua, Judges and Ruth: Have you ever wondered what it would be like to live under a theocracy - a state ruled by the law of God? Why did God require the ancient church (children of Israel) to kill the inhabitants of the land of Canaan before taking possession of the land? Who was Ruth, and why is she important among personalities of scripture? These questions and more will be some of the topics that we explore together in the age before the king. The objective of this class is: to gain a deeper understanding of the historical redemptive plan of God through the period before the Israelite Monarchy, and apply principles as revealed in three historical books to everyday Christian living. Samson & His Exploits – (Judges Chapters 13-15) So far we have explored the lives of eleven of the twelve judges. Some have been explored in depth while others were simply given a passing glance. We have seen how that all have demonstrated to us the mercy of God. This week we will begin the first of a two-part lesson exploring the life of the twelfth and final judge: Samson. As might be expected, his birth and call are extraordinary as is the manner in which God used him to bring salvation to his people. What might not be obvious upon first glance was the low position to which the people of God have sunk. We referenced last week how that the cycle reappearing throughout the book was a downward one. -
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. -
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. -
Sasson-Gaza-Gate-Proofs.Pdf
A G G: A E R T T* Jack M. Sasson Few who are aware of Tommy Thompson’s work would want to tackle the historicity in the patriarchal narratives (or most biblical lore with historical contents, for that matter) without wishing to know more about the time, the circumstance and the setting for their origins. More, they might also want to ask why, how and when editors gave up further manipulations of these traditions, deciding that they have become too sacred (canonical may be another term) to mess with. The Subject In this paper, offered to a friend and colleague of several decades, I keep all these matters in mind, but actually deal with one narrow aspect of their reception: Were these narratives set as past events taken to be true accounts when read or heard by their earliest recipients? The issue is interesting because until the past couple of centuries, all but the fewest skeptics regularly relied on biblical narratives to chronicle the march of history. Even the occasional jolt to credulity – as in crossing a sea on foot, halting the sun in mid-course or surviving for days in a fish’s innards – was accorded veracity through mumbo-jumbo science or via unverified survival-tales collected from far-off shores. * I gratefully acknowledge the helpful comments on an earlier draft by colleagues Jennifer Williams (Linfield College) and Fook-Kong Wong (Hong Kong Theological Seminary). S A Gate in Gaza 177 My exploration of this matter focuses on one episode from many concerned with Samson of the tribe of Dan: his visit with a prostitute in Gaza.1 I hardly need to annotate too deeply the few verses that retell this incident (16:1-3) and I will take it for granted that anyone inspecting this essay would be familiar with the tales about Samson as told in Judges 13–16. -
SAMSON's DANITE ORIGINS AS BACKGROUND for MILTON's /SAMSON AGONISTES by MARTHA PULLEN MCLACHLAN Bachelor of Arts Baylor Universi
SAMSON'S DANITE ORIGINS AS ' BACKGROUND FOR MILTON'S I' /SAMSON AGONISTES I J By I MARTHA PULLEN ,,MCLACHLAN , Bachelor of Arts Baylor University Waco, Texas 1951 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of MASTER OF ARTS December, 1977 ~ lq 11 M1to15s ~·~ SAMSON'S DANITE ORIGINS AS BACKGROUND FOR MILTON'S SAMSON AGONISTES Thesis Approved& Dean of the Graduate College ii 997593 TABLE OF CONTENTS Page SAMSON'S DANITE ORIGINS AS BACKGROUND FOR MILTON'S SAMSON AGONISTES •••• • • • . 1 - A SELECTED BIBLIOGRAPHY • • . • • • • • • • . 20 iii SAMSON'S DANITE ORIGINS AS BACKGROUND FOR MILTON'S SAMSON AGONISTES While many critics have written about the Biblical sources of Milton's tragedy;, Samson Agonistes, no one to my knowledge has dealt meaningfully with the subject of Samson's Danite origins. Samson's specific tribe, one ap prehends, has no significant import to the critics of the play. The 'importance that Milton attached to Samson as a Danite may well have been influenced by the reputation of the tribe of Dan as perceived by patristic and Renaissance Biblical commentators, not to mention the Bible. In the book of Judges the tribe of Dan is presented as the meanest of the twelve because of its idolatry. According to "nat ural" thinking, it would be unlikely that God would raise a champion ,out of this tribe. The reputation of this despi cable tribe would certainly be in the minds of the more learned seventeenth-century readership, to whom the pl~y by virtue of being a closet drama was addressed. -
Romanticizing Samson's Mother
Romanticizing Samson’s Mother Romanticizing Samson’s Mother David J. Zucker, Aurora, Colorado, USA Abstract Samson’s mother is nameless in the Hebrew Bible. Little is said about her as a person. Roughly two millennia ago, in three sources of Rewritten Bibles her character is fleshed out, she becomes much more of a real figure. This article addresses specific verses pertaining to her in Judges 13 showing how they were recast in three pieces of literature from the Late Second Temple period and beyond. The three works are Josephus’ Judean Antiquities; Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); and the homiletic discourse, Pseudo-Philo’s “On Samson.” Key Words: Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); Josephus’ Judean Antiquities; Judges 13; Ms. Manoah/Eluma; Pseudo-Philo’s “On Samson.” Although anonymized in the biblical book of Judges, Samson’s mother increasingly is a person of interest in a number of writings created in the Late Second Temple period and after, i.e. the centuries around the time of the turning of the millennium two thousand years ago, about 200 BCE-200 CE and beyond. She becomes romanticized and idealized; she becomes more prominent and empowered in these works. Referring to specific verses which address her in Judges 13, this article shows how in three later texts a new picture of this woman emerges. The three sources under consideration are: Flavius Josephus’ Judean Antiquities (also known as the Antiquities of the Jews); a Pseudepigraphic work titled Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]) and a third source, the homiletic Pseudepigraphic work, Pseudo-Philo “On Samson.” All three of these texts come under the rubric, Rewritten Bible or Rewritten Scripture. -
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. -
The Death of Samson,” OTE 33/1 (2020): 162-174
162 Bar, “The Death of Samson,” OTE 33/1 (2020): 162-174 The Death of Samson SHAUL BAR (UNIVERSITY OF MEMPHIS, USA) ABSTRACT This article examines the story of Samson’s death. From the time that he was captured by the Philistines until his death, the Bible describes at length the events that led to his downfall. This includes three major parts. The first Philistine event was jubilation at the temple of their god Dagon, which consists of two short rhymes which appear in poetic form. This was followed by Samson’s plea for God’s help and the destruction of the Philistine’s temple. The last part mentions Samson’s burial. Examination of the Philistine’s rhymes reveals that they ascribe Samson’s downfall to their god, which adds a religious dimension to the story. Samson was the only person whose death wish was granted. His death wish is similar to other death wishes from the ancient world. The mention of his burial and its location links the end of the story to its beginning, which is the story of his birth.* KEYWORDS: Samson, Philistines, seranim, Dagon, Fable, En-hakkore A INTRODUCTION Samson was a unique judge, unlike any other mentioned in the Book of Judges. Thus, not surprisingly, even his death was described in exceptional detail. The last part of Samson’s life is narrated in chapter 16:23–31. This section can be divided into three parts: 1) Verses 23–27 that describe the Philistine’s jubilation at Samson’s fall; 2) Verses 28–30 Samson’s revenge and his death; 3) Verse 31 the burial of Samson with a ‘formula ending’. -
KINGDOMS Family Guide
KINGDOMS Family Guide Welcome to IMMERSE The Bible Reading Experience Leading a family is arguably one of the most challenging tasks a person can undertake. And since families are the core unit in the church, their growth and development directly impacts the health of the communi- ties where they serve. The Immerse: Kingdoms Family Reading Guide is a resource designed to assist parents, guardians, and other family lead- ers to guide their families in the transformative Immerse experience. Planning Your Family Experience This family guide is essentially an abridged version of Immerse: King- doms. So it’s an excellent way for young readers in your family to par- ticipate in the Immerse experience without becoming overwhelmed. The readings are shorter than the readings in Immerse: Kingdoms and are always drawn from within a single day’s reading. This helps every- one in the family to stay together, whether reading from the family guide or the complete Kingdoms volume. Each daily Bible reading in the family guide is introduced by a short paragraph to orient young readers to what they are about to read. This paragraph will also help to connect the individual daily Scripture pas- sages to the big story revealed in the whole Bible. (This is an excellent tool for helping you guide your family discussions.) The family guide readings end with a feature called Thinking To- gether, created especially for young readers. These provide reflective statements and questions to help them think more deeply about the Scriptures they have read. (Thinking Together is also useful for guiding your family discussions.) The readings in the family guide are intended primarily for children i ii IMMERSE • KINGDOMS in grades 4 to 8.