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A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination
11 PROJECT M1 USE A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination David Suchoff Prooftexts, Volume 19, Number 1, January 1999, pp. 59-69 (Article) Published by Indiana University Press DOI: 10.1353/ptx.1999.0001 For additional information about this article http://muse.jhu.edu/journals/ptx/summary/v019/19.1.suchoff.html Access Provided by Brandeis University Libraries at 10/18/12 4: 13PM GMT DAVID SUCHOFF A Yiddish Text from Auschwitz: Critical History and the Anthological Imagination Introduction The following text, written at Auschwitz on 3 January 1945, introduces an anthology of writingscomposed by Jewish prisoners within Auschwitz itself. That anthology was lost, while this remnant remains. Avraham Levite's piece, pre sented here in a new translation, offers itself as a plea fromthe "other planet" that was Auschwitz to postwar generations, calling upon them to appreciate a fully Jewish and critical historical voice that was forged within its bounds. The introduction presciently voices its author's certainty that Jewish life at Auschwitz and the Holocaust as a whole would be distorted in representations of the event, submerged by a world eager to ease its conscience, cry and feel better, and thus to deny or minimize the facts of Jewish suffering. The price of world recognition, Levite reasons from history, would be the diminution of the powerful voice of Yiddish life. This concern with the difference between history and memory gives Levite's text an uncannily contemporary ring, as it presciently calls upon its readers to beware of the lures of an "objective" history. -
Israel Israel (Ancient)
441 Israel (Ancient), History of 442 his way home. The virtually silent journey opens consisting mainly of people from the former king- with this message: dom of Judah (Ezek 2 : 3; 3 : 1; etc.; Ezra 7 : 13); I tried. I think you would all agree that I tried. To be (6) “true” Israel, consisting of returnees from true, to be strong, to be kind, to love, to be right, but Babylonian exile in contrast to those who had re- I wasn’t. And I know you knew this, in each of your mained in the land who were regarded as compro- ways. And I am sorry. All is lost here, except for soul mised (e.g., Ezra 2 : 59; 4 : 3; 6 : 16; Neh 7 : 61; and body, that is what’s left of it, and a half day’s ra- 11 : 20; 13 : 3). tion. It’s inexcusable, I know that now. How it could For the reception of the Bible in the modern have taken this long to admit that, I’m not sure, but it State of Israel, see “Western Asia.” did. I fought to the end. I’m not sure what that is Steven L. McKenzie worth, but know that I did. I’ve always hoped for more for you all. I will miss you. I’m sorry. See also /Holy Land; /Israel (Ancient), History / / It takes the experience of separation to understand of; Israel, Land of; Israel, People of; / / his life and to see his place in his world. Whether Israelite Religion; Israelites, Children/Sons of / / he finds his way home remains an open question. -
Saul, Benjamin, and the Emergence of Monarchy in Israel
SAUL, BENJAMIN, AND THE EMERGENCE OF MONARCHY IN ISRAEL Press SBL ANCIENT ISRAEL AND ITS LITERATURE Thomas C. Römer, General Editor Editorial Board: Susan Ackerman Thomas B. Dozeman Alphonso Groenewald Shuichi Hasegawa Konrad Schmid Naomi A. Steinberg Number 40 Press SBL SAUL, BENJAMIN, AND THE EMERGENCE OF MONARCHY IN ISRAEL Biblical and Archaeological Perspectives Edited by Joachim J. Krause, Omer Sergi, and Kristin Weingart Press SBL Atlanta Copyright © 2020 by SBL Press All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office, SBL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data Names: Krause, Joachim J., editor. | Sergi, Omer, 1977– editor. | Weingart, Kristin, 1974– editor. Other titles: Ancient Israel and its literature ; no. 40. Title: Saul, Benjamin and the emergence of monarchy in Israel : biblical and archaeological perspectives / edited by Joachim J. Krause, Omer Sergi, and Kristin Weingart. Description: Atlanta : SBL Press, 2020. | Series: Ancient Israel and its literature ; 40 | Includes bibliographical references and index. Identifiers: LCCN 2020012825 (print) | LCCN 2020012826 (ebook) | ISBN 9781628372816 (paperback) | ISBN 9780884144502 (hardback) | ISBN 9780884144519 (ebook) Subjects: LCSH: Saul, King of Israel. | Benjamin (Biblical figure) | Bible. Samuel. | Bible. Kings. | Jews—Kings and rulers. | Monarchy—Palestine—History. | Excavations (Archaeology)—Palestine. -
The Road to Jericho
Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey. © 2021 Living 10:31 Hanna Brinker The Road to Jericho April 15, 2021 “Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.” (Luke 10:30) Although the story is made up by Jesus, the road “from Jerusalem to Jericho” is real and would have been understood immediately by his listeners. Known as The Bloody Way, the road from Jerusalem to Jericho had a long history of being a perilous journey famous for attacks by thieves and robbers. The road is about 20 miles long, and was steep, descending about 3000 feet from the Mount of Olives to sea level. It ran through a rocky area with plenty of caves, large boulders and other hiding places that provided robbers a place to lay in wait for defenseless travelers. Although Jesus leaves the man undescribed, the listeners, being Jewish, would naturally assume that he was a Jew. The lawyer, remember, has just asked Jesus ‘who is my neighbor’ – believing that the answer is a ‘fellow Jew.’ Jesus implies that the man who was beaten and robbed is a ‘neighbor’ even in the restricted sense of ‘fellow Jew.’ Since the man is stripped, he is unidentifiable. In Jesus’ day, a person was identified by the way they dressed and the way they spoke – their accent or dialect. -
The Names and Boundaries of Eretz-Israel (Palestine) As Reflections of Stages in Its History
THE NAMES AND BOUNDARIES OF ERETZ-ISRAEL (PALESTINE) AS REFLECTIONS OF STAGES IN ITS HISTORY GIDEON BIGER INTRODUCTION Classical historical geography focuses on research of the boundaries of the various states, along with the historical development of these boundaries over time. Edward Freeman, in his book written in 1881 and entitled The Historical Geography of Europe, defines the nature of historical-geographical research as follows: "The work which we have now before us is to trace out the extent of territory which the different states and nations have held at different times in the world's history, to mark the different boundaries which the same country has had and the different meanings in which the same name has been used." The author further claims that "it is of great importance carefully to make these distinctions, because great mistakes as to the facts of history are often caused through men thinking and speaking as if the names of different countries have always meant exactly the same extent of territory. "1 Although this approach - which regards research on boundaries as the essence of historical geography- is not accepted at present, the claim that it is necessary to define the extent of territory over history is as valid today as ever. It is impossible to discuss the development of any geographical area having political and territorial significance without knowing and understanding its physical extent. Of no less significance for such research are the names attached to any particular expanse. The naming of a place is the first step in defining it politically and historically. -
What Did King Josiah Reform?
Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah. -
1. What Did the Levite Woman Notice About Her Baby Son? (2:2)
1. What did the Levite woman notice about her baby 3. What did Pharaoh’s daughter do when she saw the son? (2:2) basket? (2:5) 1. He was a really big baby. 1. She didn’t do anything. 2. “He was a fine child.” 2. She told the female slave to get rid of it. 3. Both answers are correct. 3. She sent a female slave to get it. (2) (2) * What did the child’s sister say to Pharaoh’s daughter? * What was the first thing the Levite woman did to (2:7) protect her baby from Pharaoh? (2:2) 1. “Shall I take care of this baby for you?” 1. Gave him to a neighbor to care for. 2. “Shall I give this baby to my mother?” 2. Took him to Pharaoh’s daughter. 3. “Shall I go and get one of the Hebrew women to 3. Hid him for three months. nurse the baby for you?” (2) (2) 1. What did the Levite woman do when she could no 4. Whom did Pharaoh’s daughter pay to nurse baby longer hide her son? (2:3) Moses? (2:8-9) 1. She coated a papyrus basket for him. 1. An Egyptian woman 2. She put the basket among the reeds of the Nile. 2. His own mother 3. Both answers are correct 3. No One (2) (2) 2. Who watched from a distance to see what would * What did Moses’ mother do when he was older? happen to the baby in the basket? (2:4) (2:10) 1. -
In Search of the Understanding of the Old Testament in Africa: the Case of the Lemba
IN SEARCH OF THE UNDERSTANDING OF THE OLD TESTAMENT IN AFRICA: THE CASE OF THE LEMBA by MAGDEL LE ROUX submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject BIBLICAL STUDIES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF E H SCHEFFLER NOVEMBER 1999 Contemporary (1964) Ethiopian painting on cloth depicting how the Queen ofSheba journeyed to King Solomon by boat accompanied by her retinue (Photo: Kessler 1982) - 'WE CAME BY BOAT TO AFRICA .. .' CA LEMBA TRADITION) 'Solomon sent his ships to get gold from Ophir ... Some ofthe Jews who went on those boats stayed in Africa. That is the origin ofthe Lemba' (cfpp 155,156) CONTENTS ACKNOWLEDGEMENTS SUMMARY MAPS CHAPTER ONE INTRODUCTION ~ 1.1 HISTORY OF THE PROJECT . 1 1.2 METHODOLOGICAL CONSIDERATIONS ............................ 3 I~ 1.2.1 Qualitative research methods . 3 1.2.l.l The phenomenological perspective . 4 1.2.1.2 Participant observation . 5 1.2.1.3 Jn-depth interviewing . 6 1.2.1.4 The interview guide . 6 1.2.2 Processing and interpretation . 7 1.2.3 Conclusion ~··~ . 8 1.3 THE PURPOSE AND STRUCTURE OF THE THESIS .................... 8 1.3.1 The purpose of the thesis . 8 1.3.2 Limitations and delimitations of this project: the structure of the thesis . 11 CHAPTER TWO VARIOUS RECEPTIONS OF THE OLD TESTAMENT IN AFRICA: SOME OBSERVATIONS 2.1 INTRODUCTION ................................................ 14 2.2 OSTENSIBLE REASONS FOR 'RELIGIOUS SHIFTS' WORLD-WIDE . 17 2.3 'JUDAISING' MOVEMENTS IN AFRICA . 19 2.3.1 Groups upon whom the idea of Jewishness was imposed ................ -
The Key to the Bible
Kingdom Parables - 1 1 The Key To The Bible The Mysteries of the Bible Revealed The 7 Kingdom Parables of Matthew 13 UNLOCKING THE KEY TO THE BIBLE The Kingdom Parables of Matthew 13 Jesus plainly states that the parables of Matthew 13 are "given unto you to know the mysteries of the Kingdom of heaven (Matthew 13:11). He begins each parable by saying, "The kingdom of heaven is like unto," and then He shares a glimpse into the realm of His kingdom by giving seven parables in order to enable the believer to understand what "the kingdom of heaven" is. These seven parables are a key unlocking the "mysteries of the kingdom." A correct definition of these parables will supply an understanding of what Christ is accomplishing in the world today and what His intention for the future is. These parables cannot refer to "Heaven," our eternal home, nor can they refer to the "Church" of which Christ is the Head. We will see in this study that New Testament Scriptures conclusively refute both of these definitions. The believer should never be satisfied with these explanations, but rather search for a correct definition, or there will be little in Scripture that he will adequately understand. The dictionary can help to understand what a "kingdom" is. It states that a "kingdom is a royal authority, a sovereign power, a rule, a dominion." The term "kingdom" refers mainly, not to territory, but, rather to authority...not to locality, but to sovereignty. Thus, "the kingdom of heaven" is when and where Christ rules and reigns. -
The Hebraic Perspective - Who the Messiah?
The Hebraic perspective - Who the Messiah? Since the days of Moses, what were the people expecting from the Prophet that Moses foretold would appear (Deut 18). Were they expecting a King, a Prophet, or a Priest. Were they expecting 1, 2 or even 3 Messiahs? Today there is a common Jewish understanding that there will be two ‘end-times’ Messiah’s: “A Kabbalistic tradition within Judaism is that the commonly-discussed messiah who will usher in a period of freedom and peace (Messiah ben David) will be preceded by Messiah ben Joseph, who will die sacrificing himself while uniting all of Israel in preparing the world for the arrival of Messiah ben David.” – see http://www.aish.com/tp/i/moha/48909612.html The Qumran scrolls, the Book of Jubilees and the Testaments of the Tribes—all of which are close to the Essene1 worldview and written prior to the first century of the Common Era, reflected the belief in three messiahs: an eschatological messiah, along with the messiahs of Aaron and Israel. So what were the characteristics of this eschatological (end-times) Messiah? Messiah is the English transliteration from the Hebrew ‘Mashiach’ meaning ‘anointed one’ i.e. someone chosen specially by God for some purpose. This term is translated into ‘Christos’ in Greek and then to ‘Christ’ in English. The term occurs some 37 times in the Hebrew Scriptures (KJV OT version - Strong’s #H4886) and is not always a prophetic reference to the eschatological Messiah. It is used to refer to the kings of Israel, the high priest, the patriarchs, as well as the Assyrian Cyrus (see Isaiah 45). -
The Golden Calf Exodus 32 Story 12: the Golden Calf Exodus 32 Moses Was on the Top of Mount Sinai for 40 Days and 40 Nights Meeting with God
Story 12: The Golden Calf Exodus 32 Story 12: The Golden Calf Exodus 32 Moses was on the top of Mount Sinai for 40 days and 40 nights meeting with God. While he was there, he received the 10 Commandments and the instructions of how to build the Tabernacle. But while he was away, the Israelite people became impatient in waiting on him. The people came to Aaron and said, “Your brother Moses is the one who led us out of Egypt, but we don’t know what’s happened to him. Come now, make gods for us who will lead us.” So Aaron told the people, “Take off all your gold earrings and bring them to me.” The people did just as Aaron asked. He took the gold from them, melted it down, and formed it into the image of a calf. After he had finished, the people raised their voices and said, “Israel, these are your gods who brought you out of the land of Egypt.” The LORD told Moses, “Go down to the people at once! Look how quickly they have turned away from me. They have made for themselves a golden calf. They have bowed down to it, sacrificed to it, and said, ‘Here are your gods, Israel, who brought you out of Egypt.’ Now, leave me, so that my anger may burn against them. I will destroy them for their stubbornness and make you into a great nation.” But Moses begged God, “LORD, please don’t destroy your people. You brought them out of Egypt with your great power and strength. -
The Levite at Gibeah Early 1640S Oil on Canvas Overall: 96.5 X 121.9 Cm (38 X 48 In.) Framed: 119.4 X 144.1 X 5.7 Cm (47 X 56 3/4 X 2 1/4 In.) Gift of Emile E
National Gallery of Art NATIONAL GALLERY OF ART ONLINE EDITIONS Dutch Paintings of the Seventeenth Century Gerbrand van den Eeckhout Dutch, 1621 - 1674 The Levite at Gibeah early 1640s oil on canvas overall: 96.5 x 121.9 cm (38 x 48 in.) framed: 119.4 x 144.1 x 5.7 cm (47 x 56 3/4 x 2 1/4 in.) Gift of Emile E. Wolf 1996.99.1 ENTRY This painting depicts the Old Testament story of the Levite and his concubine (meaning a wife of inferior status) after they stopped to spend the night at the town of Gibeah. As described in Judges 19, a Levite from Ephraim had married a woman from Bethlehem, in Judah. After the couple quarreled, the concubine left her husband to return to her father’s house. Four months later the Levite and a servant set off to retrieve her. When they arrived in Bethlehem, they were joyously received by both father and daughter and invited to spend several nights in the father’s home. On their return journey to Ephraim, the Levite, his concubine, and the servant sought shelter in Gibeah, a town that belonged to the tribe of Benjamin, but no one would take them in. Van den Eeckhout has here depicted the moment when an aged field laborer, who lived in Gibeah but was from Ephraim, happened upon the travelers and offered them food and lodging, as well as feed for their donkeys. This story, which begins with an act of charity, soon leads to a gruesome ending.