The Philistines: Bitter Enemy of Israel
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Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin. -
Interpretation of the Book of Genesis
INTERPRETATION OF THE BOOK OF GENESIS BY FATHER TADROS Y. MALATY Translated by Dr. George Botros 2 3 4 AUTHOR’ S NOTE: The Word of God is the food granted by the Holy Spirit to the Church of Christ, to let her live continually renovated in spiritual youth; practicing no incapacity of old age or perishability. My good Lord gave me the grace, during the last few years, to study the Word of God, as experienced by the fathers of the early Church, as Spirit and Life. I began by going through meditations and interpretations of these fathers, in the hope that we also would live with the Spirit and thought of the early Church; enjoying, by the Holy Spirit, the Word of God active in us, until it raises us up to our heavenly Groom “The divine Word”, who is to come on the clouds, to grant us the fellowship of His glories, and to enter with us into the bosom of His Father, to be eternally with Him in His heavens. If I did not commit myself, in my interpretation, to the order of succession of the books as they come in the Holy Bible; My goal was not to author a comprehensive series of interpretations, but to enter with every soul into the secret place of the Word, and to enjoy Him as an eternal Groom, who fills the heart and mind and all the inner depths. Hegomen Tadros Y. Malaty 5 AN INTRODUCTORY STUDY: AN INTRODUCTION TO THE PENTATEUCH OR THE FIRST FIVE BOOKS OF MOSES 1- Unity of the five books. -
Archaeology in the Holy Land IRON AGE I
AR 342/742: Archaeology in the Holy Land IRON AGE I: Manifest Identities READING: Elizabeth Bloch-Smith and Beth Alpert Nahkhai, "A Landscape Comes to Life: The Iron Age I, " Near Eastern Archaeology 62.2 (1999), pp. 62-92, 101-27; Elizabeth Bloch-Smith, "Israelite Ethnicity in Iron I: Archaeology Preserves What is Remembered and What is Forgotten in Israel's History," Journal of Biblical Literature 122/3 (2003), pp. 401-25. Wed. Sept. 7th Background: The Territory and the Neighborhood Fri. Sept. 9th The Egyptian New Kingdom Mon. Sept. 12th The Canaanites: Dan, Megiddo, & Lachish Wed. Sept. 14th The Philistines, part 1: Tel Miqne/Ekron & Ashkelon Fri. Sept. 16th The Philistines, part 2: Tel Qasile and Dor Mon. Sept. 19th The Israelites, part 1: 'Izbet Sartah Wed. Sept. 21st The Israelites, part 2: Mt. Ebal and the Bull Site Fri. Sept. 23rd Discussion day & short paper #1 due IRON AGE II: Nations and Narratives READING: Larry Herr, "The Iron Age II Period: Emerging Nations," Biblical Archaeologist 60.3 (1997), pp. 114-83; Seymour Gitin, "The Philistines: Neighbors of the Canaanites, Phoenicians, and Israelites," 100 Years of American Archaeology in the Middle East, D. R. Clark and V. H. Matthews, eds. (American Schools of Oriental Research, Boston: 2004), pp. 57-85; Judges 13:24-16:31; Steven Weitzman, "The Samson Story as Border Fiction," Biblical Interpretation 10,2 (2002), pp. 158-74; Azzan Yadin, "Goliath's Armor and Israelite Collective Memory," Vetus Testamentum 54.3 (2004), pp. 373-95. Mon. Sept. 26th The 10th century, part 1: Hazor and Gezer Wed. -
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. -
Divine Help: 1 Samuel 27
Training Divine Help | GOD PROTECTS AND VINDICATES DAVID AGAIN What Do I Need to Know About the Passage? What’s the Big Idea? 1 Samuel 27:1-31:13 David has a second chance to kill Saul, but he spares him. Again, we learn the wonderful As we close out 1 Samuel, we cover a wide swath of narrative in this final lesson. truth that God protects His people, delivers You do not need to read chapter 31 during the study, but it is important that your them, and vindicates them as they trust in students know what it says. This narrative focuses on one theme: God pursues His Him. This lesson should lead us to experi- people and rejects those who reject Him. ence hope and encouragement because of God’s ultimate protection and vindication David Lives with the Philistines (27:1-28:2) through His Son Jesus. Immediately after experiencing deliverance from the LORD, David doubts God’s protection of his life. In 27:1, David says, “Now I shall perish one day by the hand of Saul. There is nothing better for me than that I should escape to the land of the Philistines.” What a drastic change of heart and attitude! David turns to his flesh as he worries whether God will continue to watch over him. Certainly we have experienced this before, but God has a perfect track record of never letting His people down. Make sure the group understands that God’s promises are always just that – promises! He can’t break them. What’s the Problem? We are selfish, impatient people who want David goes to King Achish for help, but this time, David doesn’t present himself as a situations to work out the way we want crazy man (see 21:10). -
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. -
Book of Judges Is the Seventh Book of the Bible and Takes Place Between the Late 14Th to the Week Twelve Reading Plan Early 11Th Century B.C.E
Week 12: A FeW Good Men….and Women The Book of Judges is the seventh book of the Bible and takes place between the late 14th to the Week TWelve Reading Plan early 11th century B.C.E. Following the conquest of 2:6-3:31 Time of the Judges Begins Canaan by Joshua until the formation of the first 2:6-3:31 Kingdom of Israel (ca. 1150-1025 B.C.E.), the 4:1-244:1-24 Girl Power 6:1-7:256:1-7:25 How Can I be Sure? Israelite Tribes formed a loose confederation. No central government existed, “In those days there 11:2-12:711:2-12:7 Jephthah Victory & Sorrow was no king in Israel; everyone did what was Ruth 1-2Ruth 1-2 Loyalty of Two Women Ruth 3-4Ruth 3-4 Love Stories right in his own eyes” (17:6; 21:25). In this time of anarchy, God appointed a series of leaders – or 16:1-316:1-31 Ladies’ Man judges – to bring salvation to His disobedient children. In The Book of Judges we see Israel go through a repeated cycle: (1) SIN – the people sin against God; (2) SERVITUDE – God allows oppressors to overcome His people; (3) SORROW – the people repent of their rebellion; (4) SALVATION – God sends a judge to deliver them. The book of Judges records twelve (thirteen if Abimelech is counted) such judges. Eli and Samuel, recorded in 1 Samuel, complete the list of judges. Book of Judges Focus Deterioraon Deliverance Depravity Judges Abimelech of Naonal Samson the Gideon, the Degradaon The Example Gideon’s Son Hesitant Hero and Six Judges Cycle of Judges Introduc-on to First Five Judges 1 2 3 5 6 8 9 12 13 Carnal Champion 16 17 21 Topics Disobedience Sin, Servitude -
Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51
"The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51 "The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky Rabbi Abraham Isaac Kook and his son Zvi Yehudah Kook from Torat Eretz Yisrael: The Teachings of HaRav Tzvi Yehuda HaCohen Kook by Rabbi Shlomo Chaim HaCohen Aviner, translated by Tzvi Fishman, http://www.geocities.com/alabasters_archive/revealed_end.html Page 1 sur 94 "The Revealed End": Messianic Religious Zionism by Aviezer Ravitzky 25/12/07 15:51 by Rabbi Shlomo Chaim HaCohen Aviner, translated by Tzvi Fishman, Torat Eretz Yisrael Publications, Jerusalem, 1991 from the book Messianism, Zionism, and Jewish Religious Radicalism 1996 pages 79-144 Translated by Michael Swirsky and Jonathan Chipman University of Chicago Press Originally published as Kets ha-meguleh u-medinat ha-Yehudim. Am Oved Publishers, Tel Aviv, 1993 Also available from Amazon.com The Table of Contents can be found at the end of this document and also by clicking the section headings. "A Messianic Reality" How is it that the movement for concrete redemption in our time, including the settlement and conquest of the Land [of Israel] and the abandonment and abolition of exilic existence, did not originate with the religious? How is it that some religious spokesmen even withheld their support for Zionism and the movement for redemption? . They failed to recognize that it was not that we mortals were forcing the End, but rather that the Master of the House, the Lord of the http://www.geocities.com/alabasters_archive/revealed_end.html -
Genesis 20-21 I. Abraham's Lapse of Faith A. His Half-Truth Concerning
Genesis 20-21 I. Abraham’s lapse of faith A. His half-truth concerning Sarah 1. It had happened in Egypt, Gen 12. 2. In Gen 20 it happened to Abimelech, king of Gerar. a. Abraham likely wanted to get away from ruin of Sodom, esp. since he didn’t know Lot’s fate. b. He assumed that all men in the area were like those of Sodom. (1) Apparent in statement of 20:11. (2) Assumed knowledge is often incorrect. c. Gerar was Philistine area but relations with covenant people were peaceful at the time. 3. It reflected doubt on God’s ability to protect him. a. It showed a poor attitude toward Sarah. b. If God had promised an heir, could He not protect Abraham and Sarah until heir was born? c. Promise that God would be with His people was stated often in OT; repeated for us in Heb 13:5. 4. If intent is to deceive, even a half-truth is a lie. B. God’s kindness to Abimelech 1. The warning 2. God’s restraining hand a. God had kept Abimelech from touching Sarah. (1) Sarah was 90 and pregnant; probably not overly attractive. (2) Abimelech’s motive perhaps was to form an alliance (Adam Clarke). (3) Such alliances were common in Renaissance Europe. b. Mercy was extended outside of the covenant people. (1) Melchizedek was priest of God Most High although not of covenant line. (2) God recognized that Abimelech was honorable man. (3) Abimelech’s question mirrored Abraham’s question over slaying righteous with wicked in Sodom. -
Middle Arabic and Mixed Arabic Studies in Semitic Languages and Linguistics
Middle Arabic and Mixed Arabic Studies in Semitic Languages and Linguistics Editorial board T. Muraoka, A.D. Rubin and C.H.M. Versteegh VOLUME 64 The titles published in this series are listed at brill.nl/ssl Middle Arabic and Mixed Arabic Diachrony and Synchrony Edited by Liesbeth Zack and Arie Schippers LEiDEn • bOSTOn 2012 Library of Congress Cataloging-in-Publication Data Middle Arabic and mixed Arabic : diachrony and synchrony / edited by Liesbeth Zack and Arie Schippers. p. cm. — (Studies in Semitic languages and linguistics; 64) Papers in English and French. “The articles contained in this volume are based on papers read at the Second Conference of the Association internationale pour l’etude du moyen arabe et des varietes mixtes de l’arabe (AiMA), which was held at the University of Amsterdam in 2007.” includes bibliographical references and index. iSbn 978-90-04-22229-8 (alk. paper) 1. Arabic language—Dialects—Congresses. 2. Arabic language—Variation—Congresses. 3. Languages in contact—Arab countries—Congresses. i. Zack, Liesbeth, 1974– ii. Schippers, Arie. PJ6709.M53 2012 492.7’7—dc23 2012003518 This publication has been typeset in the multilingual “brill” typeface. With over 5,100 characters covering Latin, iPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.nl/brill-typeface. iSSn 0081-8461 iSbn 978 90 04 22229 8 (hardback) iSbn 978 90 04 22804 7 (e-book) Copyright 2012 by Koninklijke brill nV, Leiden, The netherlands. Koninklijke brill nV incorporates the imprints brill, Global Oriental, Hotei Publishing, iDC Publishers and Martinus nijhoff Publishers. -
Judges 9:1-22 the Rise of Abimelech Gideon's
Judges9_1_21_Notes 2/27/21, 2:29 PM Judges 9:1-22 The Rise of Abimelech Gideon's final error of idolatry - as well as the family strife so often associated with having many wives - will lead to retribution on his house through Abimelech, his son by his concubine. The assumption is that Abimelech's mother was a Canaanite concubine, and presumably a Baal worshipper. Abimelech had a foot in both worlds. So this story is also a warning against intermarriage with the Canaanites - Deuteronomy 7:3. The city of Shechem looms large in Israelite history. In Genesis 12:6–8, Abraham reached the oak or "great tree of Moreh" at Shechem and offered sacrifice nearby. He "built an altar to the Lord who had appeared to him… and had given that land to his descendants" at Shechem. The Bible states that on this occasion, God confirmed the covenant he had first made with Abraham in Harran, regarding the possession of the land of Canaan. In Jewish tradition, "Shechem" was understood in terms of the Hebrew word shékém – "shoulder, saddle" - corresponding to the mountainous configuration of the place. Shechem also was the scene of an incident that caused strife between the sons of Jacob. Simeon and Levi avenged their sister Dinah's rape by "Shechem the son of Hamor the Hivite, the prince of the land." (Genesis 34) According to Joshua 21:20–21 it was located in the tribal territorial allotment of the tribe of Ephraim (Joshua 21:20–21). It was designated a Levite city and given to the Kohathites. -
PHILISTINES - Oxford Reference
PHILISTINES - Oxford Reference http://www.oxfordreference.com.ezaccess.libraries.psu.edu/view/10.1093... The Oxford Dictionary of the Jewish Religion (2 ed.) Edited by Adele Berlin and Maxine Grossman Publisher: Oxford University Press Print Publication Date: 2011 Print ISBN-13: 9780199730049 Published online: 2011 Current Online Version: 2011 eISBN: 9780199759279 people who settled on the southern coast of Canaan in the twelfth century BCE. Their ethnic identification is debated. They originated in the Aegean and were not circumcised (unlike most others in the land of Canaan), which suggests they were not Semitic but may have been Indo-European. Their god, however, was Dagon, an old Semitic deity, and the Bible assumes that Israelites and Philistines could communicate without difficulty, suggesting that their language was a dialect of Canaanite. However, no Philistine texts have been discovered. The first reference to the Philistines occurs in a series of Egyptian historical texts from the reign of Ramses III (c.1182–1151), when the Philistines led an alliance of nations called the Sea Peoples in an attack against Egypt. The Egyptians repulsed the invaders, who then settled in Canaan. The Bible agrees with this picture, as it consistently portrays the Philistines as originating in Caphtor, a name used either for the Aegean in general or for Crete in particular (see, e.g., Am. 9.7). The Philistine arrival on the Canaanite coast coincided with the arrival and settlement of the Israelites in the central hill country of Canaan. A short while later, when both groups attempted to expand their territories, tensions arose and they became enemies.