Read 1 Samuel 8
Choosing a King
Chapters 9-11 contain three accounts of Saul's being chosen king that have been bound together editorially and surrounded by Samuel's convocations of the people in chs. 8 and 12.
In verses 1-22 Israel demands a king.
In verses 1-3 Beer-sheba was the southernmost city in Judah and far outside of Samuel's jurisdiction in 7.15-17.
It became an administrative center during the period of the monarchy of Judah.
These facts suggest 8.1-3 may have been written against the practice of hereditary leadership.
Like Eli's sons, Samuel's sons are evil.
In verses 4-9 Both Samuel and the Lord are displeased by the people's request for a king.
This does not necessarily mean that monarchy itself is bad but only that the people's request demonstrates a lack of faith int he Lord.
In verse 8 the review of Israel's history as one of forsaking the Lord is indicative of the deuteronomistic narrator's view.
In verse 10 asking is a play on the name Saul.
In verses 11-17 these verses preview the social consequences of monarchy by detailing the ways of the king.
The Hebrew word translated ways means custom or judgement.
Ironically the king to whom the people look for justice will follow the typical ancient Near eastern practices of taxation and conscription of workers for his service.
The items in this list appear to based on Solomon's reign.
In verse 18 the language of this verse is characteristic of the deuteronomistic narrator and resembles that of the framework of the book of Judges.
In verse 20 govern or judge.
In verse 22 the Lord permits the people to have a king even though he does not approve of their demand.
Comments..
Friday, March 27, 2009
Reading for April 2nd
Read 1 Samuel 7
In 7.2-17 Samuel judges Israel
Samuel is described as a transitional figure between the era of the judges and the monarchy.
He embodies the roles of priest, prophet, and now judge.
In verse 2 twenty years is a way of designating half a generation.
The phrase fits Samuel into the structure of the book of Judges in which a period of foreign oppression precedes Israel's repentance.
In verses 3-4 the call for returning to the Lord with all your heart from sin of idolatry marks these verses as an addition by the deuteronomistic editor.
Baal and Astarte were the leading male and female fertility gods of Canaan.
In verse 5 Mizpah became the administrative and religious capital after Jerusalem destruction in 586 BCE.
The setting of this story in Mizpah may indicate a late date of composition.
In verse 6 the libations and fasting described here are part of a community purification ritual, perhaps in preparation for war.
In verses 8-9 Samuel is depicted as an intercessor for the people in the tradition of Moses and Jeremiah.
In verse 10 the first part of this verse is parenthetical; Yahweh's answer is the thunder.
In verse 12 an etiology for the name Ebenezer, whose original meaning was religious and military: stone of the helper/warrior.
In verses 13-14 the typical deuteronomistic formulas for the judges are here applied to Samuel.
In verses 15-17 the book of Judges describes two types of judges: military leaders and legal figures.
This chapter ascribes both roles to Samuel.
The towns of Bethel, Gilgal, Mizpah, and Ramah were all within the territories of the tribes of Ephraim and Benjamin.
Comments...
In 7.2-17 Samuel judges Israel
Samuel is described as a transitional figure between the era of the judges and the monarchy.
He embodies the roles of priest, prophet, and now judge.
In verse 2 twenty years is a way of designating half a generation.
The phrase fits Samuel into the structure of the book of Judges in which a period of foreign oppression precedes Israel's repentance.
In verses 3-4 the call for returning to the Lord with all your heart from sin of idolatry marks these verses as an addition by the deuteronomistic editor.
Baal and Astarte were the leading male and female fertility gods of Canaan.
In verse 5 Mizpah became the administrative and religious capital after Jerusalem destruction in 586 BCE.
The setting of this story in Mizpah may indicate a late date of composition.
In verse 6 the libations and fasting described here are part of a community purification ritual, perhaps in preparation for war.
In verses 8-9 Samuel is depicted as an intercessor for the people in the tradition of Moses and Jeremiah.
In verse 10 the first part of this verse is parenthetical; Yahweh's answer is the thunder.
In verse 12 an etiology for the name Ebenezer, whose original meaning was religious and military: stone of the helper/warrior.
In verses 13-14 the typical deuteronomistic formulas for the judges are here applied to Samuel.
In verses 15-17 the book of Judges describes two types of judges: military leaders and legal figures.
This chapter ascribes both roles to Samuel.
The towns of Bethel, Gilgal, Mizpah, and Ramah were all within the territories of the tribes of Ephraim and Benjamin.
Comments...
Reading for April 1st
Read 1 Samuel 6
In verses 6.1-7.1 the ark is returned.
Suspecting that the ark is the source of their problems, the Philistines decide to send it back to Israel.
They include with it a guilt offering (v. 3) which should probably be understood as compensation for having taken the ark and in the hopes of appeasing the Lord and avoiding further punishment from him.
There is one gold tumor and one gold mouse for each of the five Philistine cities (vv. 4, 17-18)
In verse 7 the cart is new and therefore ritually pure.
The two cows have never been yoked and therefore fit to be sacrificed.
They are also milch cows meaning that they have young calves.
This part of the test is described in v.9.
In verse 9 unaccustomed to pulling a cart, these two cows would have been expected to wander aimlessly in search of their calves.
If, contrary to this expectation, the cows headed straight for Israelite territory, the Philistines would know that their sufferings had indeed been sent by the Lord.
In verse 12 the cows take the most direct route into Israelite territory.
In verse 15 this verse is likely a later addition by a scribe concerned to have the Levites, the priestly tribe handle the ark.
In verse 20 who is bale to stand before the Lord is apparently a technical expression for priestly service.
The people are asking whether there is a priest who can handle the ark.
Comments..
In verses 6.1-7.1 the ark is returned.
Suspecting that the ark is the source of their problems, the Philistines decide to send it back to Israel.
They include with it a guilt offering (v. 3) which should probably be understood as compensation for having taken the ark and in the hopes of appeasing the Lord and avoiding further punishment from him.
There is one gold tumor and one gold mouse for each of the five Philistine cities (vv. 4, 17-18)
In verse 7 the cart is new and therefore ritually pure.
The two cows have never been yoked and therefore fit to be sacrificed.
They are also milch cows meaning that they have young calves.
This part of the test is described in v.9.
In verse 9 unaccustomed to pulling a cart, these two cows would have been expected to wander aimlessly in search of their calves.
If, contrary to this expectation, the cows headed straight for Israelite territory, the Philistines would know that their sufferings had indeed been sent by the Lord.
In verse 12 the cows take the most direct route into Israelite territory.
In verse 15 this verse is likely a later addition by a scribe concerned to have the Levites, the priestly tribe handle the ark.
In verse 20 who is bale to stand before the Lord is apparently a technical expression for priestly service.
The people are asking whether there is a priest who can handle the ark.
Comments..
Thursday, March 26, 2009
Reading for March 31st
Read 1 Samuel 5
In verses 1-12 is about the Lord's triumph.
In the ancient Near East wars between nations were interpreted as contest between their respective Gods.
This story explains that even though the Philistines defeated Israel, the Lord was superior to Dagon, a Philistine god.
In verse 1 Ashdod was one of five principal Philistine cities.
The other four were Ashkelon, Ekron, Gath and Gaza.
In verse 2 Beside Dagon means beside the idol or statue of Dagon in his temple or house.
Dagon was a Canaanite fertility god adopted by the Philistines.
In verse 3 after the first night the Philistines find the idol of Dagon bowing prostrate before the ark.
In verses 4-5 this is an etiology for the practice of jumping over thresholds in order to avoid offending the spirits of a particular building or space.
In verses 6-12 the tumors and mice have led to the identification of this outbreak as bubonic plague, which was common in coastal areas.
According to this story, however, the plague is the Lord's doing.
In verse 8 the lords of the Philistines are the rulers of the five Philistine cities.
The word for lord here (seren) is Philistine and cognate with the Greek word trannos or tyrant.
Comments...
In verses 1-12 is about the Lord's triumph.
In the ancient Near East wars between nations were interpreted as contest between their respective Gods.
This story explains that even though the Philistines defeated Israel, the Lord was superior to Dagon, a Philistine god.
In verse 1 Ashdod was one of five principal Philistine cities.
The other four were Ashkelon, Ekron, Gath and Gaza.
In verse 2 Beside Dagon means beside the idol or statue of Dagon in his temple or house.
Dagon was a Canaanite fertility god adopted by the Philistines.
In verse 3 after the first night the Philistines find the idol of Dagon bowing prostrate before the ark.
In verses 4-5 this is an etiology for the practice of jumping over thresholds in order to avoid offending the spirits of a particular building or space.
In verses 6-12 the tumors and mice have led to the identification of this outbreak as bubonic plague, which was common in coastal areas.
According to this story, however, the plague is the Lord's doing.
In verse 8 the lords of the Philistines are the rulers of the five Philistine cities.
The word for lord here (seren) is Philistine and cognate with the Greek word trannos or tyrant.
Comments...
Reading for March 30th
Read 1 Samuel 4
In 1b-22 is the story of the capture of the ark.
Many scholars believe that 4.1-7.1 and possibly 2 Sam 6 are based on an old ark narrative which describes the capture and return of the ark.
In verse 1 b the Philistines came from the northwestern Mediterranean area (especially the island of Crete) and entered Palestine (which derived from Philistine) in approximately 1200 BCE, about the same time the Israelites were emerging in the central highlands.
In this period they were Israel's traditional enemy.
In verse 4 Cherubim were mythical griffin-like creatures with body parts from different creatures, often including wings and human heads.
They were commonly depicted in places and temples.
The ark is described as the throne of the Lord of hosts who sits enthroned on the cherubim, and the Israelites believe that the Lord is therefore present with them in battle.
In verse 6 Hebrews is a commonly used in the Bible by foreigners speaking of the Israelites.
It may designate a socioeconomic group rather that an ethnic or family unit.
In verses 7-8 Gods: the Philistines assume that the Israelites, like themselves, are polytheists.
In verse 18 Forty years in the Bible is a round number for a single generation.
In verses 21-22 Ichabod probably means: Where is the glory?
Phinehas' wife gives her son this name in lamentation for the capture of the ark, which represents the Lord's presence or glory.
Comments..
In 1b-22 is the story of the capture of the ark.
Many scholars believe that 4.1-7.1 and possibly 2 Sam 6 are based on an old ark narrative which describes the capture and return of the ark.
In verse 1 b the Philistines came from the northwestern Mediterranean area (especially the island of Crete) and entered Palestine (which derived from Philistine) in approximately 1200 BCE, about the same time the Israelites were emerging in the central highlands.
In this period they were Israel's traditional enemy.
In verse 4 Cherubim were mythical griffin-like creatures with body parts from different creatures, often including wings and human heads.
They were commonly depicted in places and temples.
The ark is described as the throne of the Lord of hosts who sits enthroned on the cherubim, and the Israelites believe that the Lord is therefore present with them in battle.
In verse 6 Hebrews is a commonly used in the Bible by foreigners speaking of the Israelites.
It may designate a socioeconomic group rather that an ethnic or family unit.
In verses 7-8 Gods: the Philistines assume that the Israelites, like themselves, are polytheists.
In verse 18 Forty years in the Bible is a round number for a single generation.
In verses 21-22 Ichabod probably means: Where is the glory?
Phinehas' wife gives her son this name in lamentation for the capture of the ark, which represents the Lord's presence or glory.
Comments..
Reading for March 29th
Read 1 Samuel 3
In 3.1-4.1a is about Samuel's call
In verse 1 Word of the Lord... visions are means of prophetic revelation.
In verse 3 The lamp in the temple was to burn at night (Ex 27.21).
Since the map of God had not yet gone out, it must have been just before dawn.
Samuel's bed was in the temple near the inner sanctuary where the ark of God was kept.
In verse 7 Samuel did not yet know the Lord: Samuel's role as a prophet had not yet been established since the word of the Lord had not yet been revealed to him.
That he would know the Lord provides a further contrast to Eli's sons, who did not regard or know the Lord (2.12).
In verse 14 Eli's sons are guilty of profaning the sacrifices that might have otherwise have atoned for their sins.
In verse 17 May God do so to you and more also is a typical oath formula.
Eli adjures Samuel forcing him to reveal his conversation with the Lord.
In verses 19-21 all of Samuel's prophecies come true (none fall to the ground), and this is know from Dan to Beer-sheba, the traditional northern and southern boundaries of Israel.
All Israel recognizes Samuel as a reliable prophet of the Lord.
Comments..
In 3.1-4.1a is about Samuel's call
In verse 1 Word of the Lord... visions are means of prophetic revelation.
In verse 3 The lamp in the temple was to burn at night (Ex 27.21).
Since the map of God had not yet gone out, it must have been just before dawn.
Samuel's bed was in the temple near the inner sanctuary where the ark of God was kept.
In verse 7 Samuel did not yet know the Lord: Samuel's role as a prophet had not yet been established since the word of the Lord had not yet been revealed to him.
That he would know the Lord provides a further contrast to Eli's sons, who did not regard or know the Lord (2.12).
In verse 14 Eli's sons are guilty of profaning the sacrifices that might have otherwise have atoned for their sins.
In verse 17 May God do so to you and more also is a typical oath formula.
Eli adjures Samuel forcing him to reveal his conversation with the Lord.
In verses 19-21 all of Samuel's prophecies come true (none fall to the ground), and this is know from Dan to Beer-sheba, the traditional northern and southern boundaries of Israel.
All Israel recognizes Samuel as a reliable prophet of the Lord.
Comments..
Tuesday, March 24, 2009
Reading for March 28th
1 Samuel 2
In verses 1-10 is the song of Hannah
This is a psalm of thanksgiving for a national victory that has been placed in Hannah's mouth.
In verse 1 strength, literally horn, seems to make use of the image of a proud animal.
In verse 5 the barren has borne seven: this line probably led to the psalm's insertion.
Hannah had only six children (2.21).
In verse 6 Sheol was the place of the dead, the underworld.
In verses 10 the reference to his kings shows that the psalm was written later than Hannah since there was no king of Israel yet in her time.
Anointed (Heb. mashiah) was a title for the king and the source of the term messiah.
In verses 11-26 the wicked sons of Eli
Samuel's faithful service contrasts with the evil deeds of Eli's sons and hints that he will replace Eli.
In verses 12-17 Priests made their living by receiving a portion of the sacrifices.
The custom in Shiloh (vv.13-14) which was different from that prescribed elsewhere (Lev 7.28-36; Duet 18.3) was for the priest to get whatever the fork brought up while the meat was boiling.
By demanding the fat portion which properly belong to God and taking it first before the sacrifice was made, Eli's sons were sinning directly against the Lord (v.25) by treating him with contempt (vv.12, 17).
Moreover they threatened violence against worshipper who tried to do right (v. 16).
In verse 18 the linen ephod was kind of apron worn by priests.
In verse 22 the tent of meeting is another name for the tabernacle, a movable shrine.
Apparently the temple of the Lord at Shiloh (1.3) was actually a tent shrine.
In verse 25 It was the will of the Lord to kill them: This explanation of the obstinacy of Eli's sons is like God's hardening the Pharaoh's heart in Ex 4-12.
In verses 27-36 the oracle against Eli.
This was probably written by the dueteronomist editor.
In verse 27 Your ancestor may allude to Moses, to who Eli's family traced their ancestry, rather than the tribe of Levi.
The names of Eli's sons, Hophni and Phinehas (1.3; 2.34) are actually Egyptian which is consistent with the phrase in Egypt.
In verse 28 to go up to my altar, to offer incense, to wear an ephod refer to the three principal duties of priests.
Going up to the altar refers to making animal sacrifices.
In verses 31-33 the cutting off of Eli's household refers not to the death of Eli and his sons in 1 Sam 4 but to Saul annihilation of the priest of Nob in 1 Sam 22.
Abiathar is one spared.
In verses 35-36 the faithful priest is Zadok who came into prominence when Abiathar was banished by Solomon (1 Kings 1-2).
The Zadokites were Aron's decedents and this passage may reflect a rivalry between the descendants of Moses and Aaron for the priesthood.
Comments..
In verses 1-10 is the song of Hannah
This is a psalm of thanksgiving for a national victory that has been placed in Hannah's mouth.
In verse 1 strength, literally horn, seems to make use of the image of a proud animal.
In verse 5 the barren has borne seven: this line probably led to the psalm's insertion.
Hannah had only six children (2.21).
In verse 6 Sheol was the place of the dead, the underworld.
In verses 10 the reference to his kings shows that the psalm was written later than Hannah since there was no king of Israel yet in her time.
Anointed (Heb. mashiah) was a title for the king and the source of the term messiah.
In verses 11-26 the wicked sons of Eli
Samuel's faithful service contrasts with the evil deeds of Eli's sons and hints that he will replace Eli.
In verses 12-17 Priests made their living by receiving a portion of the sacrifices.
The custom in Shiloh (vv.13-14) which was different from that prescribed elsewhere (Lev 7.28-36; Duet 18.3) was for the priest to get whatever the fork brought up while the meat was boiling.
By demanding the fat portion which properly belong to God and taking it first before the sacrifice was made, Eli's sons were sinning directly against the Lord (v.25) by treating him with contempt (vv.12, 17).
Moreover they threatened violence against worshipper who tried to do right (v. 16).
In verse 18 the linen ephod was kind of apron worn by priests.
In verse 22 the tent of meeting is another name for the tabernacle, a movable shrine.
Apparently the temple of the Lord at Shiloh (1.3) was actually a tent shrine.
In verse 25 It was the will of the Lord to kill them: This explanation of the obstinacy of Eli's sons is like God's hardening the Pharaoh's heart in Ex 4-12.
In verses 27-36 the oracle against Eli.
This was probably written by the dueteronomist editor.
In verse 27 Your ancestor may allude to Moses, to who Eli's family traced their ancestry, rather than the tribe of Levi.
The names of Eli's sons, Hophni and Phinehas (1.3; 2.34) are actually Egyptian which is consistent with the phrase in Egypt.
In verse 28 to go up to my altar, to offer incense, to wear an ephod refer to the three principal duties of priests.
Going up to the altar refers to making animal sacrifices.
In verses 31-33 the cutting off of Eli's household refers not to the death of Eli and his sons in 1 Sam 4 but to Saul annihilation of the priest of Nob in 1 Sam 22.
Abiathar is one spared.
In verses 35-36 the faithful priest is Zadok who came into prominence when Abiathar was banished by Solomon (1 Kings 1-2).
The Zadokites were Aron's decedents and this passage may reflect a rivalry between the descendants of Moses and Aaron for the priesthood.
Comments..
Reading for March 27th
Read 1 Samuel 1
In verses 1-18 Hannah's request
In verse 3 Elkanah's annual pilgrimage to the temple of Yahweh or the house of the Lord (v.7) in Shiloh shows him to be a righteous man.
Lord of host or armies (Hebrew sebaoth) describes the Lord's leadership in wars both divine and on behalf of Israel.
In verses 5-8 the value of a woman's ability to bear children in ancient Israel lies behind Hannah's depression.
Her barrenness is compared to that of Sarah, Rebekah, and Rachel in Genesis and of Samson's mother in Jud 13.
In verse 11 Nazirities were devoted to the Lord for some special purpose and were prohibited from drinking alcohol or eating grapes, cutting their hair or beards, and approaching a dead body (Num 6.1-21).
Intoxicants refers to a form of beer.
In verse 13 Eli thought she was drunk either because his eyesight was poor (3.2) or because he had lost the capacity to discern the sacred from the secular and therefore could not tell that Hannah was praying.
In verses 19-28 Samuel's birth is discussed.
The gift of a son to Hannah shows God's favor toward the disadvantaged and indicates that Samuel is chosen for a special purpose.
In verse 19 Elkanah knew his wife: an idiom for sexual relations.
In verse 20 Samuel's name ostensible means God has heard, so the reader expect Hannah to say that she named her son Samuel because God heard her prayer.
Her statement that she asked him of the Lord is a pun on the same of Saul instead.
In verse 28 Given is another pun on Saul's name.
This is exactly the same as Saul's name in Hebrew (shaul).
It might even be translated: He is Saul tot he Lord.
These puns may indicate that this story was originally about Saul's birth rather than Samuel's or they simply by the author's way of alluding to Saul as Israel's first king.
Comments..
In verses 1-18 Hannah's request
In verse 3 Elkanah's annual pilgrimage to the temple of Yahweh or the house of the Lord (v.7) in Shiloh shows him to be a righteous man.
Lord of host or armies (Hebrew sebaoth) describes the Lord's leadership in wars both divine and on behalf of Israel.
In verses 5-8 the value of a woman's ability to bear children in ancient Israel lies behind Hannah's depression.
Her barrenness is compared to that of Sarah, Rebekah, and Rachel in Genesis and of Samson's mother in Jud 13.
In verse 11 Nazirities were devoted to the Lord for some special purpose and were prohibited from drinking alcohol or eating grapes, cutting their hair or beards, and approaching a dead body (Num 6.1-21).
Intoxicants refers to a form of beer.
In verse 13 Eli thought she was drunk either because his eyesight was poor (3.2) or because he had lost the capacity to discern the sacred from the secular and therefore could not tell that Hannah was praying.
In verses 19-28 Samuel's birth is discussed.
The gift of a son to Hannah shows God's favor toward the disadvantaged and indicates that Samuel is chosen for a special purpose.
In verse 19 Elkanah knew his wife: an idiom for sexual relations.
In verse 20 Samuel's name ostensible means God has heard, so the reader expect Hannah to say that she named her son Samuel because God heard her prayer.
Her statement that she asked him of the Lord is a pun on the same of Saul instead.
In verse 28 Given is another pun on Saul's name.
This is exactly the same as Saul's name in Hebrew (shaul).
It might even be translated: He is Saul tot he Lord.
These puns may indicate that this story was originally about Saul's birth rather than Samuel's or they simply by the author's way of alluding to Saul as Israel's first king.
Comments..
Reading for March 26th
Read Philippians 4.10-23
In verse 10 revived your concern, the Philippians maintained concern for Paul even when they could not express it.
In verses 10-13 Paul's attitude resembles Cynic and Stoic discussions of his time, but he does not see the source of endurance in himself.
Paul challenges the Philippians to learn the value of humiliation, shunned by conventional society but reinforced elsewhere in the letter (2.3, 8; 3.21).
In verses 15-19 the community never lacked concern for him (v.10) even though he neither needed nor sought it.
Their reward is from God.
In verse 16 Paul never accepted gifts from a church while he was with them (1 Cor 9; 1 Thess 2.9; 2 Cor 8.1-5)
In verses 21-23 mutual greetings and blessing.
In verse 22 the emperor's household, the slaves of the emperor in Rome or the colonies.
Comments..
In verse 10 revived your concern, the Philippians maintained concern for Paul even when they could not express it.
In verses 10-13 Paul's attitude resembles Cynic and Stoic discussions of his time, but he does not see the source of endurance in himself.
Paul challenges the Philippians to learn the value of humiliation, shunned by conventional society but reinforced elsewhere in the letter (2.3, 8; 3.21).
In verses 15-19 the community never lacked concern for him (v.10) even though he neither needed nor sought it.
Their reward is from God.
In verse 16 Paul never accepted gifts from a church while he was with them (1 Cor 9; 1 Thess 2.9; 2 Cor 8.1-5)
In verses 21-23 mutual greetings and blessing.
In verse 22 the emperor's household, the slaves of the emperor in Rome or the colonies.
Comments..
Thursday, March 19, 2009
Reading for March 25th
Read Philippians 4.2-9
In verses 2-7 exhortations to overcome disunity and opposition.
In verse 2 Be of the same mind; the point of disagreement is unknown, but a number of the letter's key expressions (same mind, struggle side by side, work of the gospel) come together here.
Book of life, see ex 32.32; Ps 69.28; Dan 12.1.
In verses 4-7 Brief exhortations to develop the right attitude; guard, a military term, describes God's peace.
In verses 8-9 is a brief poetic passage commends right thinking.
The whatever statements indicate a series of attitudes for living that can help us face any difficulty.
Comments...
In verses 2-7 exhortations to overcome disunity and opposition.
In verse 2 Be of the same mind; the point of disagreement is unknown, but a number of the letter's key expressions (same mind, struggle side by side, work of the gospel) come together here.
Book of life, see ex 32.32; Ps 69.28; Dan 12.1.
In verses 4-7 Brief exhortations to develop the right attitude; guard, a military term, describes God's peace.
In verses 8-9 is a brief poetic passage commends right thinking.
The whatever statements indicate a series of attitudes for living that can help us face any difficulty.
Comments...
Reading for March 24th
Read Philippians 3.1b-4.1
The example of Paul
A transition (v.1) and warning (v.2) lead into Paul's renunciation of his advantages to counter any tendencies to arrogance (vv. 3-11).
He commends perfect but notes, a play on words, how perfect people (relatively speaking) know they have reached perfection (vv.12-16).
Finally, while enemies of the cross have an earthly orientation, Paul commends a heavenly citizenship in which believers await glorification in the future (3.17-4.1)
In verse 1 to write the same things, probably about disunity; Paul positions the words he writes about his own life as a safeguard for the community's problems.
In verse 2 beware, repeated three times, or watch out for warns about a possibility, not what already exists.
Verses 2 and 18-19 likely refer to practices in community, rather than actual opponents, that breed disunity.
Dogs in ancient writing were examples of shameless greed.
In verse 3 Circumcision metaphorically, God's people.
In verse 7 regard echoes 2.3, which commends church-members to regard others better than themselves, and 2.6 which asserts that Jesus did not regard equality with god as something to be exploited.
In verse 10 be coming like (symmorphizomenos) Jesus, a link to 2.7 in which Jesus took the form (morphen) of a slave.
In verses 13-14 the image is of running a race.
In verse 17 Imitation, see 1 Cor 4.16, 11.1; 1 Thess 1.6.
In verse 20 Citizenship, not political but heavenly. see Gal 4.26.
Comments..
The example of Paul
A transition (v.1) and warning (v.2) lead into Paul's renunciation of his advantages to counter any tendencies to arrogance (vv. 3-11).
He commends perfect but notes, a play on words, how perfect people (relatively speaking) know they have reached perfection (vv.12-16).
Finally, while enemies of the cross have an earthly orientation, Paul commends a heavenly citizenship in which believers await glorification in the future (3.17-4.1)
In verse 1 to write the same things, probably about disunity; Paul positions the words he writes about his own life as a safeguard for the community's problems.
In verse 2 beware, repeated three times, or watch out for warns about a possibility, not what already exists.
Verses 2 and 18-19 likely refer to practices in community, rather than actual opponents, that breed disunity.
Dogs in ancient writing were examples of shameless greed.
In verse 3 Circumcision metaphorically, God's people.
In verse 7 regard echoes 2.3, which commends church-members to regard others better than themselves, and 2.6 which asserts that Jesus did not regard equality with god as something to be exploited.
In verse 10 be coming like (symmorphizomenos) Jesus, a link to 2.7 in which Jesus took the form (morphen) of a slave.
In verses 13-14 the image is of running a race.
In verse 17 Imitation, see 1 Cor 4.16, 11.1; 1 Thess 1.6.
In verse 20 Citizenship, not political but heavenly. see Gal 4.26.
Comments..
Reading for March 23rd
Read Philippians 2.19-3.1a
In 2.19-3.1a Timothy and Ephroditus are examples of unselfishness.
Timothy (2.19-24) and Epaphroditus (2.25-30) examples of unselfishness concerned with the whole church.
In verse 22 Timothy see: Acts 16.1-3; 1 Cor 16.10-11; 1 Thess 3.1-6.
In verse 25 Epaphroditus see; 4.18; Col 1.7; Philem 23.
In verses 29-30 Honor such people, Paul continues to redefine honor: Honor those who risk their lives for Christ (2.30).
In verse 3.1a Finally as transition (also at 4.8).
Comments..
In 2.19-3.1a Timothy and Ephroditus are examples of unselfishness.
Timothy (2.19-24) and Epaphroditus (2.25-30) examples of unselfishness concerned with the whole church.
In verse 22 Timothy see: Acts 16.1-3; 1 Cor 16.10-11; 1 Thess 3.1-6.
In verse 25 Epaphroditus see; 4.18; Col 1.7; Philem 23.
In verses 29-30 Honor such people, Paul continues to redefine honor: Honor those who risk their lives for Christ (2.30).
In verse 3.1a Finally as transition (also at 4.8).
Comments..
Reading for March 22nd
Read Philippians 2.12-18
In verses 12-18 its about applying the hymn to life.
Based upon the honor of being a slave who brings glory to God, Paul commends efforts that seek To please God, oriented toward the day of Christ, for God began and would continue the work among the Philippians until it was completed on that day (1.6).
In verse 12 Work out or work forth (that is demonstrate) salvation a work that is not yet complete.
In verse 15 Crooked and perverse generation (Duet 32.5) in contrast to God's blameless children who shine like the stars.
In verse 16 Labor, Paul efforts in proclaiming the gospel oriented to the day of Christ on which he can boast if his church holds fast.
In verse 17 being poured out as a libation over the sacrifice, Paul's present suffering for the gospel.
Later, he views the Philippians' gift as a sacrifice, that is a financial hardship on behalf of the gospel (4.18).
Comments..
In verses 12-18 its about applying the hymn to life.
Based upon the honor of being a slave who brings glory to God, Paul commends efforts that seek To please God, oriented toward the day of Christ, for God began and would continue the work among the Philippians until it was completed on that day (1.6).
In verse 12 Work out or work forth (that is demonstrate) salvation a work that is not yet complete.
In verse 15 Crooked and perverse generation (Duet 32.5) in contrast to God's blameless children who shine like the stars.
In verse 16 Labor, Paul efforts in proclaiming the gospel oriented to the day of Christ on which he can boast if his church holds fast.
In verse 17 being poured out as a libation over the sacrifice, Paul's present suffering for the gospel.
Later, he views the Philippians' gift as a sacrifice, that is a financial hardship on behalf of the gospel (4.18).
Comments..
Reading for March 21st
Read Philippians 2.1-11
In verse 1-4 the proper mind.
The Philippians must seek true honor, not their own glory.
In verse 1 if there is any encouragement in Christ..., not an expression of doubt but a call for consideration.
In verse 2 Make my joy complete, that is, more joy than he already has despite difficult circumstances; an appeal based upon on common benefits he and his audience share as believers.
In verse 3 self-centered ambition seeks to elevate one's own status (1.15,17); conceit, emptying glorying, is an improper motive when the goal of life is the glory of God (1.11; 4.20).
In verse 6-11 A hymn on Jesus' unselfish disposition.
It is unclear whether Paul composed this hymn himself or is quoting it.
The example of Jesus is central to the message he brings the Philippians.
Just as Jesus is described as a slave (v.7), so are Paul and Timothy (1.1; 2.22).
Just as Jesus submitted tot he point of death (v.8), so Epaphroditius moved close to death (2.30) for the sake of Christ.
Voluntarily giving up one's privileges for the sake of others and to God's glory redefines conventional views of honor in which people compete fiercely to gain more favor than their peers.
Comments..
In verse 1-4 the proper mind.
The Philippians must seek true honor, not their own glory.
In verse 1 if there is any encouragement in Christ..., not an expression of doubt but a call for consideration.
In verse 2 Make my joy complete, that is, more joy than he already has despite difficult circumstances; an appeal based upon on common benefits he and his audience share as believers.
In verse 3 self-centered ambition seeks to elevate one's own status (1.15,17); conceit, emptying glorying, is an improper motive when the goal of life is the glory of God (1.11; 4.20).
In verse 6-11 A hymn on Jesus' unselfish disposition.
It is unclear whether Paul composed this hymn himself or is quoting it.
The example of Jesus is central to the message he brings the Philippians.
Just as Jesus is described as a slave (v.7), so are Paul and Timothy (1.1; 2.22).
Just as Jesus submitted tot he point of death (v.8), so Epaphroditius moved close to death (2.30) for the sake of Christ.
Voluntarily giving up one's privileges for the sake of others and to God's glory redefines conventional views of honor in which people compete fiercely to gain more favor than their peers.
Comments..
Saturday, March 14, 2009
Reading for March 20th
Read Philippians 1.12-30
In verses 12-26 suffering for the gospel
Spread (v.12) and progress (v.25 are the same word in Greek, unifying the two parts of the passage: Paul's joy in proclaiming Christ despite his imprisonment (1.12-18a); and his joy in the exaltation of Christ in his body whether he lives or dies (1.18b-26).
Everything else- love, envy, life, or death- is relative to this joy.
Imprisonment (1.12-26) is an example of placing the needs of others above personal concerns.
In verse 12 Spread or progress clearing (literally cutting) a path for an army.
In verse 13 Whole imperial guard: In Rome, praetorium is the emperor's elite soldiers; In Asia Minor, it is the provincial residence of any Roman administrator.
In verse 16 defense of the gospel, the effort to convince outsiders of the gospel's values.
In verse 20 Put to shame, made ashamed because of the paradox of good news about the shameful death of Jesus.
Paul will not be ashamed because his circumstances exalt Christ whether he lives or dies.
In verses 1.27-30 living worthy of the gospel
In verse 27 live your life, literally conduct life as a citizen of heaven 3.20.
Worthy of the gospel of Christ, that is in a manner that does not seek one's own elevation above another (2.6-11).
In verse 29 Paul suffers for the gospel to show that suffering is a part of grace.
In verses 27-30 a series of athletic or military images includes striving side by side, struggle (the contest of defending the gospel to outsiders), and even standing firm.
Comments...
In verses 12-26 suffering for the gospel
Spread (v.12) and progress (v.25 are the same word in Greek, unifying the two parts of the passage: Paul's joy in proclaiming Christ despite his imprisonment (1.12-18a); and his joy in the exaltation of Christ in his body whether he lives or dies (1.18b-26).
Everything else- love, envy, life, or death- is relative to this joy.
Imprisonment (1.12-26) is an example of placing the needs of others above personal concerns.
In verse 12 Spread or progress clearing (literally cutting) a path for an army.
In verse 13 Whole imperial guard: In Rome, praetorium is the emperor's elite soldiers; In Asia Minor, it is the provincial residence of any Roman administrator.
In verse 16 defense of the gospel, the effort to convince outsiders of the gospel's values.
In verse 20 Put to shame, made ashamed because of the paradox of good news about the shameful death of Jesus.
Paul will not be ashamed because his circumstances exalt Christ whether he lives or dies.
In verses 1.27-30 living worthy of the gospel
In verse 27 live your life, literally conduct life as a citizen of heaven 3.20.
Worthy of the gospel of Christ, that is in a manner that does not seek one's own elevation above another (2.6-11).
In verse 29 Paul suffers for the gospel to show that suffering is a part of grace.
In verses 27-30 a series of athletic or military images includes striving side by side, struggle (the contest of defending the gospel to outsiders), and even standing firm.
Comments...
Reading for March 19th
Read Philippians 1.1-11
In verses 1-2 is the opening
In verse 1 servants, literally slaves (douloi) andticpates 2.7 slave (doulou) the form jesus took in becoming a human being and 2.22, Timothy sloved (edouleusen) for the gosphel.
In verse 2 Bishops and deacons, leadership titles, either functions (overseers and servers) or specific offices, like clergy today.
In verses 3-11 Thanksgiving part of the letter.
Preview of the letter's themes.
In verse 6 the work extends through life, emanating from God until consummation of the new age.
The day of Jesus Christ (compare Amos 5.20; Zeph 1.15) refers tot he return of Jesus (2 Cor 1.8).
In verse 7 think (2.2,5; 3.15, 19; 4.2, 10), moral reasoning or correct disposition of the mind.
heart, one's inner life, not simply feelings.
share is actually a noun, partnership between Paul and his audience.
This is one of several compound words (1.17, 27; 2.2, 17-18, 25; 3.21; 4.3, 14) with a syn prefix (meaning with), emphasizing unity.
Confirmation, establishing the gospel in believers.
In verse 8 Compassion, affection.
In verse 9 knowledge through experience of what really matters so that conduct bring glory and praise to God.
In verse 11 Harvest of righteousness, apocalyptic imagery that places present-day problems in the setting of the end-time.
Comments...
In verses 1-2 is the opening
In verse 1 servants, literally slaves (douloi) andticpates 2.7 slave (doulou) the form jesus took in becoming a human being and 2.22, Timothy sloved (edouleusen) for the gosphel.
In verse 2 Bishops and deacons, leadership titles, either functions (overseers and servers) or specific offices, like clergy today.
In verses 3-11 Thanksgiving part of the letter.
Preview of the letter's themes.
In verse 6 the work extends through life, emanating from God until consummation of the new age.
The day of Jesus Christ (compare Amos 5.20; Zeph 1.15) refers tot he return of Jesus (2 Cor 1.8).
In verse 7 think (2.2,5; 3.15, 19; 4.2, 10), moral reasoning or correct disposition of the mind.
heart, one's inner life, not simply feelings.
share is actually a noun, partnership between Paul and his audience.
This is one of several compound words (1.17, 27; 2.2, 17-18, 25; 3.21; 4.3, 14) with a syn prefix (meaning with), emphasizing unity.
Confirmation, establishing the gospel in believers.
In verse 8 Compassion, affection.
In verse 9 knowledge through experience of what really matters so that conduct bring glory and praise to God.
In verse 11 Harvest of righteousness, apocalyptic imagery that places present-day problems in the setting of the end-time.
Comments...
Friday, March 13, 2009
Reading for March 18th
Read Judges 21
In verses 1-14 wives for Benjamin from Jabesh-gilead.
In verse 1 this oath is considered unbreakable (v.5).
In verse 8 although others from Gilead had participated (20.1), Jabesh-gilead did not.
In verses 1-11 as a result of their vow, they treat this as holy war and devote to destruction everyone not useful for their plan.
In verses 14 this tradition may explain why Jabesh-gilead and King Saul ( Benjaminite from Gibeah) had friendly relations (1 Sam 11.1-11; 31.11-13).
Four hundred women are not enough for six hundred surviving men.
In verses 15-25 capturing wives at Shiloh.
In verse 17 although not blotted out, Benjamin remained one of the smaller tribes.
In verse 21 this may reflect an on-going custom of obtaining wives by ritualized capture at the annual festival at Shiloh.
In verse 22 brothers are natural protectors of the their unmarried sisters (Song 8.8-9), and fathers would lose financially if marriage bypassed the usual negotiations.
In verse 25, rape, civil war, genocide- all resulted because Israel had no king.
Comments...
In verses 1-14 wives for Benjamin from Jabesh-gilead.
In verse 1 this oath is considered unbreakable (v.5).
In verse 8 although others from Gilead had participated (20.1), Jabesh-gilead did not.
In verses 1-11 as a result of their vow, they treat this as holy war and devote to destruction everyone not useful for their plan.
In verses 14 this tradition may explain why Jabesh-gilead and King Saul ( Benjaminite from Gibeah) had friendly relations (1 Sam 11.1-11; 31.11-13).
Four hundred women are not enough for six hundred surviving men.
In verses 15-25 capturing wives at Shiloh.
In verse 17 although not blotted out, Benjamin remained one of the smaller tribes.
In verse 21 this may reflect an on-going custom of obtaining wives by ritualized capture at the annual festival at Shiloh.
In verse 22 brothers are natural protectors of the their unmarried sisters (Song 8.8-9), and fathers would lose financially if marriage bypassed the usual negotiations.
In verse 25, rape, civil war, genocide- all resulted because Israel had no king.
Comments...
Reading for March 17th
Read Judges 20
In verses 1-17 Israel assembles to attack Benjamin.
In verse 1 From Dan to Beer-sheba designates the north and south limits of Israel.
In verse 3 because Gibeah is Benjamite (19.6), the Ephraimite Levite personal quarrel escalates into intertribal conflict.
In verse 5 the Levite's version omits important details in order to magnify the threat to himself and conceal his own culpability.
In verse 6 Vile outrage signifies an intentional affront to Israel's core values.
In verse 9 By lot refers to the way the ten percent of the next verse are to be chosen.
In verses 15-17 although Israel has an overwhelming numerical advantage, Benjamin's contingent of crack marksmen (v.16) suggests that things will not be so simple.
In verses 18-28 Bejamin's initial victories.
In verse 18 Nearby Bethel was chief sanctuary of central Israel.
The answer comes either by sacred lots or through an oracle delivered by the priest.
In verses 23-24 Before the Lord indicates that they returned to the sanctuary of Bethel to weep (v.26).
In verse 28 only this third answer includes a promise of victory ( contrast vv. 18, 23).
In verses 29-48 Israel crushes Benjamin.
In verse 33 the tactics of ambush and simulated retreat parallel Josh 8.3-23.
In verse 35 the magnitude of the disaster is clear when the number killer (v. 46) is compared with Benjamin's startling total (v.15).
In verses 40-41 the role of the smoke is the same in Josh 8.20-21.
In verse 42 Benjamin is trapped and butchered between the main army (the Israelites) and the ambush (those who came out of the city).
In verses 47-48 these six hundred are the only survivors.
Near total annihilation of the Benjaminites sets up the situation for the next chapter.
Comments..
In verses 1-17 Israel assembles to attack Benjamin.
In verse 1 From Dan to Beer-sheba designates the north and south limits of Israel.
In verse 3 because Gibeah is Benjamite (19.6), the Ephraimite Levite personal quarrel escalates into intertribal conflict.
In verse 5 the Levite's version omits important details in order to magnify the threat to himself and conceal his own culpability.
In verse 6 Vile outrage signifies an intentional affront to Israel's core values.
In verse 9 By lot refers to the way the ten percent of the next verse are to be chosen.
In verses 15-17 although Israel has an overwhelming numerical advantage, Benjamin's contingent of crack marksmen (v.16) suggests that things will not be so simple.
In verses 18-28 Bejamin's initial victories.
In verse 18 Nearby Bethel was chief sanctuary of central Israel.
The answer comes either by sacred lots or through an oracle delivered by the priest.
In verses 23-24 Before the Lord indicates that they returned to the sanctuary of Bethel to weep (v.26).
In verse 28 only this third answer includes a promise of victory ( contrast vv. 18, 23).
In verses 29-48 Israel crushes Benjamin.
In verse 33 the tactics of ambush and simulated retreat parallel Josh 8.3-23.
In verse 35 the magnitude of the disaster is clear when the number killer (v. 46) is compared with Benjamin's startling total (v.15).
In verses 40-41 the role of the smoke is the same in Josh 8.20-21.
In verse 42 Benjamin is trapped and butchered between the main army (the Israelites) and the ambush (those who came out of the city).
In verses 47-48 these six hundred are the only survivors.
Near total annihilation of the Benjaminites sets up the situation for the next chapter.
Comments..
Reading for March 16th
Read Judges 19
In verses 1-21 spending the night in Gibeah.
In verse 1 In those days... Israel: This refrain (17.6; 18.1; 21.25) suggests that a king would make such horrifying lawlessness unlikely.
As a concubine she is a recognized with with inferior legal status.
In verse 2 she returns to her family of origin (father's house), but the circumstances are unclear. In verses 4-9 the point of this prolonged account is that they left much later in the afternoon than was wise.
In verse 12 the irony is sharp.
Jerusalem as a city of foreigners is rejected as in hospitable in favor of shelter with the people of Israel.
In verse 15 that no one took them in would be considered outrageous; hospitality was an important civic virtue.
In verse 16 the old man is a fellow countryman (hill country of Ephraim; v. 1) living as a resident alien in Gibeah.
In verses 22-30 the rape of the Levite's concubine.
In verse 22 their threat of homosexual rape is the polar opposite of suitable hospitality.
It parallels the behavior of the men of Sodom (gen 19.5).
In verses 23-24 for the master of the house, the obligation of hospitality takes precedence over family loyalties.
However, he does not extent the protection of hospitality to the concubine.
Vile thing denotes a loathsome and foolish act, especially a sexual crime.
In verses 25-26 the cowardly Levite acts to save himself.
The powerful description of rape and poignant final scene at the door fuel the reader's outrage against Gibeah.
Her husband (v.3) is now called her master; he has treated her as a disposable object.
In verse 27-28 the affecting image of her hands on the threshold provides a sharp contrast to his brusque unconcern.
In verse 29 her body is treated as an object, signal to rally the nation (1 Sam 11.7).
Comments...
In verses 1-21 spending the night in Gibeah.
In verse 1 In those days... Israel: This refrain (17.6; 18.1; 21.25) suggests that a king would make such horrifying lawlessness unlikely.
As a concubine she is a recognized with with inferior legal status.
In verse 2 she returns to her family of origin (father's house), but the circumstances are unclear. In verses 4-9 the point of this prolonged account is that they left much later in the afternoon than was wise.
In verse 12 the irony is sharp.
Jerusalem as a city of foreigners is rejected as in hospitable in favor of shelter with the people of Israel.
In verse 15 that no one took them in would be considered outrageous; hospitality was an important civic virtue.
In verse 16 the old man is a fellow countryman (hill country of Ephraim; v. 1) living as a resident alien in Gibeah.
In verses 22-30 the rape of the Levite's concubine.
In verse 22 their threat of homosexual rape is the polar opposite of suitable hospitality.
It parallels the behavior of the men of Sodom (gen 19.5).
In verses 23-24 for the master of the house, the obligation of hospitality takes precedence over family loyalties.
However, he does not extent the protection of hospitality to the concubine.
Vile thing denotes a loathsome and foolish act, especially a sexual crime.
In verses 25-26 the cowardly Levite acts to save himself.
The powerful description of rape and poignant final scene at the door fuel the reader's outrage against Gibeah.
Her husband (v.3) is now called her master; he has treated her as a disposable object.
In verse 27-28 the affecting image of her hands on the threshold provides a sharp contrast to his brusque unconcern.
In verse 29 her body is treated as an object, signal to rally the nation (1 Sam 11.7).
Comments...
Monday, March 9, 2009
Reading for March 15th
Read Judges 18
In verses 1-10 Dan searches for a new home
In verse 2 conquest stories typically begin with the dispatch of spies (1.24; Josh 2).
In verse 3 apparently they recognized his regional accent.
In verse 5 Part of the priest's job was to discover God's will.
In verses 11-31 Dan establishes a sanctuary
In verse 21 the most vulnerable members of the party are protected from pursuit.
In verse 25 Hot-tempered fellows: Dan had a reputation for belligerence (Gen 49.17; Duet 33.22)
In verse 30 Dan became a national shrine of the northern kingdom (1 Kings 12.29-30).
Jonathan is presumably the previously unnamed Levite.
The priestly family is charge of Dan descended from Moses.
Captivity refers to results of the Assyrian conquests was at Shiloh (1 Sam 1-2).
The illegitimate background of the sanctuary of Dan has been emphasized at every turn: pilfered silver (17.2-3), stolen illicit image (17.5-6; 18.16-18, 24), opportunistic priest (17.9;18.19-20).
Comments...
In verses 1-10 Dan searches for a new home
In verse 2 conquest stories typically begin with the dispatch of spies (1.24; Josh 2).
In verse 3 apparently they recognized his regional accent.
In verse 5 Part of the priest's job was to discover God's will.
In verses 11-31 Dan establishes a sanctuary
In verse 21 the most vulnerable members of the party are protected from pursuit.
In verse 25 Hot-tempered fellows: Dan had a reputation for belligerence (Gen 49.17; Duet 33.22)
In verse 30 Dan became a national shrine of the northern kingdom (1 Kings 12.29-30).
Jonathan is presumably the previously unnamed Levite.
The priestly family is charge of Dan descended from Moses.
Captivity refers to results of the Assyrian conquests was at Shiloh (1 Sam 1-2).
The illegitimate background of the sanctuary of Dan has been emphasized at every turn: pilfered silver (17.2-3), stolen illicit image (17.5-6; 18.16-18, 24), opportunistic priest (17.9;18.19-20).
Comments...
Reading for March 14th
Read Judges 17
In verses 1-13 Micah builds a shrine and hires a priest.
In verse 2 Micah confess to a theft that has put him under a curse.
His mother seeks to counteract the curse with a blessing.
NRSV considers the text scrambled and rearranges it.
In verses 3-4 she takes further action to nullify the curse using part of the consecrated silver for an idol of cast metal.
In verse 5 this is a private family sanctuary (Heb: House of God).
The ephod (a priestly garment) and teraphim (figurines) were utilized to discover God's will.
In verse 6 this editorial refrain (18.1; 19.1: 21.25) approves of kingship and communicates displeasure with Micah's actions.
In verse 7 he was of the clan of Judah in the sense of living with them as a resident alien.
In verse 10 father is an honorific title (5.7).
In verse 13 by virtue of his lineage, the Levite is preferable as priest to Micah's son.
Comments....
In verses 1-13 Micah builds a shrine and hires a priest.
In verse 2 Micah confess to a theft that has put him under a curse.
His mother seeks to counteract the curse with a blessing.
NRSV considers the text scrambled and rearranges it.
In verses 3-4 she takes further action to nullify the curse using part of the consecrated silver for an idol of cast metal.
In verse 5 this is a private family sanctuary (Heb: House of God).
The ephod (a priestly garment) and teraphim (figurines) were utilized to discover God's will.
In verse 6 this editorial refrain (18.1; 19.1: 21.25) approves of kingship and communicates displeasure with Micah's actions.
In verse 7 he was of the clan of Judah in the sense of living with them as a resident alien.
In verse 10 father is an honorific title (5.7).
In verse 13 by virtue of his lineage, the Levite is preferable as priest to Micah's son.
Comments....
Reading for March 13th
Read Judges 16
In verses 1-22 Delilah betrays Samson
In verses 1-3 Gaza was one of the five Philistines cities.
Hebron is about forty miles uphill from Gaza.
In verse 4 because she lives in the valley of Sorek, she is probably a Philistine.
In verse 7 bowstrings were made of animal tendons.
They are to be fresh because new things were thought to have magical powers.
In verse 11 specifying new ropes again points to magical notions
In verse 13 the web and the pin were parts of a loom (v.14).
Perhaps to entangle Samson in something so domestic as weaving would magically drain his warrior powers.
By involving his hair, Samson has revealed part of his secret.
In verse 20 the loss of his nazirite status (13.5) means the Lord left him, so that the spirit would no longer empowers his mighty feats (14.6. 19: 15.14).
In verse 21 Samson grinds grain with a hand mill, a menial task performed by women and slaves (Lam 5.13).
In verse 23-31 Samson's retaliation.
In verse 23 Dagon was a Canaanite grain god adopted by the Philistines (1 Sam 5.1-5).
In verse 26 the house is either Dagon's temple or a large hall.
In verse 28 this one act will avenge two wrongs.
Comments...
In verses 1-22 Delilah betrays Samson
In verses 1-3 Gaza was one of the five Philistines cities.
Hebron is about forty miles uphill from Gaza.
In verse 4 because she lives in the valley of Sorek, she is probably a Philistine.
In verse 7 bowstrings were made of animal tendons.
They are to be fresh because new things were thought to have magical powers.
In verse 11 specifying new ropes again points to magical notions
In verse 13 the web and the pin were parts of a loom (v.14).
Perhaps to entangle Samson in something so domestic as weaving would magically drain his warrior powers.
By involving his hair, Samson has revealed part of his secret.
In verse 20 the loss of his nazirite status (13.5) means the Lord left him, so that the spirit would no longer empowers his mighty feats (14.6. 19: 15.14).
In verse 21 Samson grinds grain with a hand mill, a menial task performed by women and slaves (Lam 5.13).
In verse 23-31 Samson's retaliation.
In verse 23 Dagon was a Canaanite grain god adopted by the Philistines (1 Sam 5.1-5).
In verse 26 the house is either Dagon's temple or a large hall.
In verse 28 this one act will avenge two wrongs.
Comments...
Reading for March 12th
Read Judges 15
In verses 1-8 we hear of Samson's revenge.
In verse 1 this may have been a form of marriage in which a woman continues to live with her parents.
In verse 2 that he had rejected her (divorced her) was a reasonable conclusion in light of her younger sister as a sensible compromise.
In verse 4 the foxes are a way of spreading the fire widely and quickly.
In verse 6 this was precisely the fate Samson's wife had hoped to avoid. (14.15).
In verse 8 the meaning of hip and thigh are uncertain but implies ferocious physical combat.
In verses 9-20 Samson retaliates at Lehi.
In verse 11 the dispatch of three thousand men to capture a single individual is humorous.
In verse 13 that these are two new ropes adds to the wonder of his escape.
In verse shouting (Heb yelling a way cry) conveys their triumph and jubilation.
Two vivid images communicate the strength infused by the spirit of the Lord.
In verse 16 the words for donkey and heap are the same in Hebrew.
In verse 17 the story of Samson's exploit was preserved by its attachment to two landmarks.
In verse 19 his spirit returned that is his vigor and positive attitude.
Comments...
In verses 1-8 we hear of Samson's revenge.
In verse 1 this may have been a form of marriage in which a woman continues to live with her parents.
In verse 2 that he had rejected her (divorced her) was a reasonable conclusion in light of her younger sister as a sensible compromise.
In verse 4 the foxes are a way of spreading the fire widely and quickly.
In verse 6 this was precisely the fate Samson's wife had hoped to avoid. (14.15).
In verse 8 the meaning of hip and thigh are uncertain but implies ferocious physical combat.
In verses 9-20 Samson retaliates at Lehi.
In verse 11 the dispatch of three thousand men to capture a single individual is humorous.
In verse 13 that these are two new ropes adds to the wonder of his escape.
In verse shouting (Heb yelling a way cry) conveys their triumph and jubilation.
Two vivid images communicate the strength infused by the spirit of the Lord.
In verse 16 the words for donkey and heap are the same in Hebrew.
In verse 17 the story of Samson's exploit was preserved by its attachment to two landmarks.
In verse 19 his spirit returned that is his vigor and positive attitude.
Comments...
Reading for March 11th
Read Judges 14
In verses 1-14 Samson's riddle
In verse 3 their hesitation is fitting, for intermarriage often leads to apostasy (Duet 7.3-4).
In verse 4 God works behind ordinary human events (9.42).
In verse 5 the first trip to Timnah is for parental negotiations and a meeting of the couple (v.7).
In verse 6 the spirit of the Lord gave the other judges the ability to serve as military leaders (3.10; 6.34; 11.29), but infuses Samson with physical strength (v.19).
In verses 8-9 Samson's second trip was to marry her.
Does he discovery the honey on his way back from Timnah?
In verse 10 now his father arrives in Timnah, and Samson gives a feast.
In verse 11 companions were standard feature of marriage celebrations (Ps 45.14).
In verse 14 Proposing and solving riddles was a favorite intellectual exercise in the ancient world.
In verses 16-17 her persistence is akin to Delilah's (16.6-17; compare do you really love me with 16.15).
In verse 18 their solution sounds like a riddle itself.
Is love a more profound answer to their questions?
Samson's response also occurs in riddle form.
By exploiting his wife, they have plowed with his heifer?
In verse 19 the people of Ashkelon were also Philistines.
Samson can pay off his wager and still not really lose.
Comments...
In verses 1-14 Samson's riddle
In verse 3 their hesitation is fitting, for intermarriage often leads to apostasy (Duet 7.3-4).
In verse 4 God works behind ordinary human events (9.42).
In verse 5 the first trip to Timnah is for parental negotiations and a meeting of the couple (v.7).
In verse 6 the spirit of the Lord gave the other judges the ability to serve as military leaders (3.10; 6.34; 11.29), but infuses Samson with physical strength (v.19).
In verses 8-9 Samson's second trip was to marry her.
Does he discovery the honey on his way back from Timnah?
In verse 10 now his father arrives in Timnah, and Samson gives a feast.
In verse 11 companions were standard feature of marriage celebrations (Ps 45.14).
In verse 14 Proposing and solving riddles was a favorite intellectual exercise in the ancient world.
In verses 16-17 her persistence is akin to Delilah's (16.6-17; compare do you really love me with 16.15).
In verse 18 their solution sounds like a riddle itself.
Is love a more profound answer to their questions?
Samson's response also occurs in riddle form.
By exploiting his wife, they have plowed with his heifer?
In verse 19 the people of Ashkelon were also Philistines.
Samson can pay off his wager and still not really lose.
Comments...
Thursday, March 5, 2009
Reading for March 10th
Read Judges 13
In verses 1-7 Samson's birth foretold .
In verse 3 the angel of the Lord represents the the Lord's visible presence.
In verse 4 wine or strong drink drink (Num 6.3) were forbidden to a nazirite.
She is to keep away from these because her unborn son must be untouched by them.
In verse 5 a nazirite lived a special lifestyle dedicated to God's purposes (Num 6.1-21; 1 Sam 1.11).
Normally nazirites took a temporary vow of dedication; Samson was to be a permanent nazirite from birth.
In verse 6 she supposes she has encountered a man of God, that is a prophet, but from his striking appearance she comes close to sensing the actual truth- that he was a divine messenger.
In verses 18-25 the angel reappears.
In verses 13-14 Manoah discovers nothing new from the second appearance for which he has prayed.
In verses 15-16 Manoah offers the customary hospitality for important visitors (6.19; Gen 18.3-5).
He still has not idea who this is.
In verse 18 Wonderful implies that the name is beyond human understanding.
In verse 19-20 Gideon's experience was similar after experiencing a visible manifestation of God (6.22).
In verse 23 through out the narrative, she is more perceptive than her husband.
In verse 25 at this point, the spirit of the Lord is only a latent stirring or agitation (14.6).
Comments..
In verses 1-7 Samson's birth foretold .
In verse 3 the angel of the Lord represents the the Lord's visible presence.
In verse 4 wine or strong drink drink (Num 6.3) were forbidden to a nazirite.
She is to keep away from these because her unborn son must be untouched by them.
In verse 5 a nazirite lived a special lifestyle dedicated to God's purposes (Num 6.1-21; 1 Sam 1.11).
Normally nazirites took a temporary vow of dedication; Samson was to be a permanent nazirite from birth.
In verse 6 she supposes she has encountered a man of God, that is a prophet, but from his striking appearance she comes close to sensing the actual truth- that he was a divine messenger.
In verses 18-25 the angel reappears.
In verses 13-14 Manoah discovers nothing new from the second appearance for which he has prayed.
In verses 15-16 Manoah offers the customary hospitality for important visitors (6.19; Gen 18.3-5).
He still has not idea who this is.
In verse 18 Wonderful implies that the name is beyond human understanding.
In verse 19-20 Gideon's experience was similar after experiencing a visible manifestation of God (6.22).
In verse 23 through out the narrative, she is more perceptive than her husband.
In verse 25 at this point, the spirit of the Lord is only a latent stirring or agitation (14.6).
Comments..
Reading for March 9th
Read Judges 12
In verse 1-15 the war between Ephraim and Gilead is described.
In verse 1-3 the reader does not know which side to believe.
No such appeal to Ephraim by Jephthan has been reported.
In verse 4 Ephriam insults Gilead as being nothing but fugitives or refugees from Ephraim, insisting that Gilead is really only a part of Ephraim and Manasseh.
In verse 5 Gilead blocks the way back across the Jordan and uses a difference in local dialect as a password.
The phrase fugitives of Ephraim grimly echoes their earlier taunt (v.40).
In verse 7 this information seems to derive from the list of minor judges (10.1-5; 12.8-15).
In verses 8-15 minor judges: Ibzan, Elon, and Abdon.
In verse 12 Elon is remembered as a clan ancestor in Zebulun (Gen 46.14).
Comments...
In verse 1-15 the war between Ephraim and Gilead is described.
In verse 1-3 the reader does not know which side to believe.
No such appeal to Ephraim by Jephthan has been reported.
In verse 4 Ephriam insults Gilead as being nothing but fugitives or refugees from Ephraim, insisting that Gilead is really only a part of Ephraim and Manasseh.
In verse 5 Gilead blocks the way back across the Jordan and uses a difference in local dialect as a password.
The phrase fugitives of Ephraim grimly echoes their earlier taunt (v.40).
In verse 7 this information seems to derive from the list of minor judges (10.1-5; 12.8-15).
In verses 8-15 minor judges: Ibzan, Elon, and Abdon.
In verse 12 Elon is remembered as a clan ancestor in Zebulun (Gen 46.14).
Comments...
Reading for March 8th
Read Judges 11
In verses 1-11 Jephthah becomes leader of Gilead.
In verse 3 Jephthah's career as a brigand parallels David's early history ( 1 Sam 22.2).
In verse 6 the elders first offer the apparent temporary position of military commander.
In verse 8 Jephthah holds out for a better offer: permanent head or ruler over all the inhabitants of Gildead (10.18).
In verse 11 he validates the agreement by reciting it in the witnessing presence of the Lord at the shrine at Mizpah.
In verses 12-28 Jephthah's diplomacy fails.
In verse 13 the king asserts that Israel has unlawfully occupied land north of the Aron River and south of the Jabbok, directly west of the Ammonite homeland.
Later statements indicate that Ammon is claiming this territory on the basis that it once belonged to Moab.
In verse 15 Jephthah's position is that Israel did not take this territory from either Moab or the Ammonites, but rather obtained it 300 years ago (v.26) by conquering the Ammonite king Sihon (v.26).
In verse 18 he emphasizes that Israel did not go into Moab.
Even at the time the Arnon was the boundary of Moab.
In verse 24 early Israel believed that the gods of other nations existed and legitimately guarded the interests of their own people.
Chemosh the god of Moab, was associated with the territory under dispute.
In verses 29-40 Jephthah's vow is discussed.
In verse 29 only now the spirit of the Lord empowers Jephthah, perhaps reflecting the Lord's earlier reluctance to deliver Israel (10.13-16).
In verse 30 another example of a war vow can be found in Num 21.2.
In verse 31 his vow is rash, careless, and egocentric.
the language does not necessarily specify that this will be a human sacrifice
Israelites shared their houses with farm animals.
Burnt offerings suggests an animal, although human sacrifice was not unknown in Israel.
In verse 34 she is doing an expected and predictable thing.
Israelite women often celebrated victories with timbrels and with dancing (Ex 15.20-21; 1 Sam 18.6-7).
In verse 35 he is distraught (tore his clothes) but also sounds as though he is blaming her.
Every ancient reader would agree that his vow was irrevocable.
In verse 36-37 she is courageous and suitably devout, but also seizes control of how she will spend the last months of her life.
Bewail my virginity; to die without the possibility of motherhood was a dreadful tragedy in Israelite culture (v.39).
Jephthah too is now childless (v.34)
In verse 40 this annual commemoration may have persevered her story for later generations.
Comments..
In verses 1-11 Jephthah becomes leader of Gilead.
In verse 3 Jephthah's career as a brigand parallels David's early history ( 1 Sam 22.2).
In verse 6 the elders first offer the apparent temporary position of military commander.
In verse 8 Jephthah holds out for a better offer: permanent head or ruler over all the inhabitants of Gildead (10.18).
In verse 11 he validates the agreement by reciting it in the witnessing presence of the Lord at the shrine at Mizpah.
In verses 12-28 Jephthah's diplomacy fails.
In verse 13 the king asserts that Israel has unlawfully occupied land north of the Aron River and south of the Jabbok, directly west of the Ammonite homeland.
Later statements indicate that Ammon is claiming this territory on the basis that it once belonged to Moab.
In verse 15 Jephthah's position is that Israel did not take this territory from either Moab or the Ammonites, but rather obtained it 300 years ago (v.26) by conquering the Ammonite king Sihon (v.26).
In verse 18 he emphasizes that Israel did not go into Moab.
Even at the time the Arnon was the boundary of Moab.
In verse 24 early Israel believed that the gods of other nations existed and legitimately guarded the interests of their own people.
Chemosh the god of Moab, was associated with the territory under dispute.
In verses 29-40 Jephthah's vow is discussed.
In verse 29 only now the spirit of the Lord empowers Jephthah, perhaps reflecting the Lord's earlier reluctance to deliver Israel (10.13-16).
In verse 30 another example of a war vow can be found in Num 21.2.
In verse 31 his vow is rash, careless, and egocentric.
the language does not necessarily specify that this will be a human sacrifice
Israelites shared their houses with farm animals.
Burnt offerings suggests an animal, although human sacrifice was not unknown in Israel.
In verse 34 she is doing an expected and predictable thing.
Israelite women often celebrated victories with timbrels and with dancing (Ex 15.20-21; 1 Sam 18.6-7).
In verse 35 he is distraught (tore his clothes) but also sounds as though he is blaming her.
Every ancient reader would agree that his vow was irrevocable.
In verse 36-37 she is courageous and suitably devout, but also seizes control of how she will spend the last months of her life.
Bewail my virginity; to die without the possibility of motherhood was a dreadful tragedy in Israelite culture (v.39).
Jephthah too is now childless (v.34)
In verse 40 this annual commemoration may have persevered her story for later generations.
Comments..
Reading for March 7th
Read Judges 10
In verses 1-5 minor Judges: Tola and Jair
In verses 1-2 Tola is the only minor judge credited with a military role ( rose to deliver Israel).
Tradition preservers the names Tola and Puah (as Puvah) as clans of Issachar (Gen 46.13).
In verse 3-5 Jair was remembered as a pioneer in the settlement of Gilead (Josh 13.30; 1 Kings 4.13).
Havoth-jair means tent villages of jair.
In verses 6-18 the oppression by Ammon is described.
In verse 6 a long catalog of gods emphasizes the magnitude of Israeli's' infidelity.
In verse 7-8 the Ammonites lived tot he east and south of Israel's territory in Gilead.
In verse 12 traditions of deliverance from Sidonians or the otherwise unknown Maonites are not preserved elsewhere.
In verse 13 the Lord has fulfilled the threat made in 2.3.
In verse 16 to put away the foreign gods may reflect an establishment ceremony (Gen 35.2-4; Josh 24.23).
The Lord's relationship to Israel is described as an emotional attachment.
Comments
In verses 1-5 minor Judges: Tola and Jair
In verses 1-2 Tola is the only minor judge credited with a military role ( rose to deliver Israel).
Tradition preservers the names Tola and Puah (as Puvah) as clans of Issachar (Gen 46.13).
In verse 3-5 Jair was remembered as a pioneer in the settlement of Gilead (Josh 13.30; 1 Kings 4.13).
Havoth-jair means tent villages of jair.
In verses 6-18 the oppression by Ammon is described.
In verse 6 a long catalog of gods emphasizes the magnitude of Israeli's' infidelity.
In verse 7-8 the Ammonites lived tot he east and south of Israel's territory in Gilead.
In verse 12 traditions of deliverance from Sidonians or the otherwise unknown Maonites are not preserved elsewhere.
In verse 13 the Lord has fulfilled the threat made in 2.3.
In verse 16 to put away the foreign gods may reflect an establishment ceremony (Gen 35.2-4; Josh 24.23).
The Lord's relationship to Israel is described as an emotional attachment.
Comments
Reading for March 6th
Read Judges 9
In verse 1-6 Abimelech seizes royal power
In verses 1-3 Abimelech's mother belonged to a clan of Schechem (8.31).
In verse 5 on one stone may indicate a parody of sacrifice (1 Sam 14.33-34 but clearly communicates that the killing was deliberate and cold-blooded.
In verse 6 Beth-millo indicates a building (literally House on Filled-Up Ground), but here must refer to a group in Schechem's system of government (v.20 White House).
In verses 7-21 Jotham's fable
In verses 8-13 this fable displays a cynicism about kingship similar to 1 Samuel 8.
The useful plants (representing Gideon; 8.22-23) refuse kingship as a waste of their valuable aptitudes.
In verse 14-15 the worthless bramble (Abimelech) accepts.
But be w are!
The bramble's shade is prickly and meager, and its potential for fire threatens danger.
In verse 16 Jotham's speech is an extended curse that culminates in vv. 19-20.
In verses 17-18 the curse is interrupted to demonstrate that the leaders of Shechem have not acted fairly.
in verse 20 Fore represents the dissension that is soon to unfold.
Jotham's curse reaches fulfillment in vv. 56-57.
In 22-33 the plot against Abimelch
In verse 23 An evil spirit creates a relationship of mutual distrust (1 Sam 16.14).
In verse 24 Israel believed that eveil deeds spontaneously brought on their own apppropriate penalty.
Violence and blood (bloodshed) would natural rebound on the culprits.
In verse 25 a breakdown in civil order (5.6) undermines Abimelech's authority and diminishes the collection of royal tolls.
In verse 26 Gaal and his relatives relocate to Shechem but his nationalistic rhetoric (vv.28-29) indicates that he has ethic ties there.
In verse 27 talk would be loose and emotions would run high at this celebration of the wine harvest.
In verse 28 Gaal's argument appeals to ethic pride: Abimelech is an upstart outsider.
Both Jerubbaal and Zebul (Abimelech's deputy v. 30) once served the authentic native leadership of Shechem, the men of Hamor.
Hamor was a renowned character from Shechem's past (Gen 33.19).
In verse 33 Zebul intends to make sure that Gaal and his troops come out against Abimelech (v.38).
In verse 34-39 Abimelech defeats Shechem
In verse 34 by dividing his troops into four companies, Abimelech improves their chance of approaching unobserved.
In verse 39 Gaal lead out Shechem's aristocrats (the lords of Schechem) who are driven back into the city with heavy losses.
In verse 41 although Abimelech does not storm the city at this point, Zebul is able to expel Gaal and his supporters.
In verse 42 the ordinary farmers go out to work in the fields, perhaps to harvest (v.27).
In verse 44 the detachment under Abimelech's direct command blocks escape back to Shechem, while the other two contingents trap and slaughter the common folk.
In verse 45 this is total war.
Abimelech pulls down buildings and blocks resettlement by sowing Shechem with salt as a symbolic curse.
In verse 46 although the identity of the lords of the Tower of Shechem is unclear, they are an aristocratic group who seek safety in the city's last citadel.
Ancient temples were often constructed as strongholds.
In verses 50-57 the death of Abimelech is described.
In verses 51-52 this narrative begins as a replay of his asult on Shechem.
In verse 53 an upper millstone was commonly used by women.
It was of a size to be picked up in two hands and thrown.
In verse 54 although Abimelech seeks to avoid the notoriety of being killed by women (v. 4.9), he became a proverbial example of such a death (2 Sam 11.21).
In verses 56-57 God's retributive justice (v.24) and Jotham's curse (v. 20) have worked together to achieve a satisfying conclusion.
Comments..
In verse 1-6 Abimelech seizes royal power
In verses 1-3 Abimelech's mother belonged to a clan of Schechem (8.31).
In verse 5 on one stone may indicate a parody of sacrifice (1 Sam 14.33-34 but clearly communicates that the killing was deliberate and cold-blooded.
In verse 6 Beth-millo indicates a building (literally House on Filled-Up Ground), but here must refer to a group in Schechem's system of government (v.20 White House).
In verses 7-21 Jotham's fable
In verses 8-13 this fable displays a cynicism about kingship similar to 1 Samuel 8.
The useful plants (representing Gideon; 8.22-23) refuse kingship as a waste of their valuable aptitudes.
In verse 14-15 the worthless bramble (Abimelech) accepts.
But be w are!
The bramble's shade is prickly and meager, and its potential for fire threatens danger.
In verse 16 Jotham's speech is an extended curse that culminates in vv. 19-20.
In verses 17-18 the curse is interrupted to demonstrate that the leaders of Shechem have not acted fairly.
in verse 20 Fore represents the dissension that is soon to unfold.
Jotham's curse reaches fulfillment in vv. 56-57.
In 22-33 the plot against Abimelch
In verse 23 An evil spirit creates a relationship of mutual distrust (1 Sam 16.14).
In verse 24 Israel believed that eveil deeds spontaneously brought on their own apppropriate penalty.
Violence and blood (bloodshed) would natural rebound on the culprits.
In verse 25 a breakdown in civil order (5.6) undermines Abimelech's authority and diminishes the collection of royal tolls.
In verse 26 Gaal and his relatives relocate to Shechem but his nationalistic rhetoric (vv.28-29) indicates that he has ethic ties there.
In verse 27 talk would be loose and emotions would run high at this celebration of the wine harvest.
In verse 28 Gaal's argument appeals to ethic pride: Abimelech is an upstart outsider.
Both Jerubbaal and Zebul (Abimelech's deputy v. 30) once served the authentic native leadership of Shechem, the men of Hamor.
Hamor was a renowned character from Shechem's past (Gen 33.19).
In verse 33 Zebul intends to make sure that Gaal and his troops come out against Abimelech (v.38).
In verse 34-39 Abimelech defeats Shechem
In verse 34 by dividing his troops into four companies, Abimelech improves their chance of approaching unobserved.
In verse 39 Gaal lead out Shechem's aristocrats (the lords of Schechem) who are driven back into the city with heavy losses.
In verse 41 although Abimelech does not storm the city at this point, Zebul is able to expel Gaal and his supporters.
In verse 42 the ordinary farmers go out to work in the fields, perhaps to harvest (v.27).
In verse 44 the detachment under Abimelech's direct command blocks escape back to Shechem, while the other two contingents trap and slaughter the common folk.
In verse 45 this is total war.
Abimelech pulls down buildings and blocks resettlement by sowing Shechem with salt as a symbolic curse.
In verse 46 although the identity of the lords of the Tower of Shechem is unclear, they are an aristocratic group who seek safety in the city's last citadel.
Ancient temples were often constructed as strongholds.
In verses 50-57 the death of Abimelech is described.
In verses 51-52 this narrative begins as a replay of his asult on Shechem.
In verse 53 an upper millstone was commonly used by women.
It was of a size to be picked up in two hands and thrown.
In verse 54 although Abimelech seeks to avoid the notoriety of being killed by women (v. 4.9), he became a proverbial example of such a death (2 Sam 11.21).
In verses 56-57 God's retributive justice (v.24) and Jotham's curse (v. 20) have worked together to achieve a satisfying conclusion.
Comments..
Wednesday, March 4, 2009
Reading for March 5th
Read Judges 8
In verses 1-2 The Ephraimites resent being left out of the original summons (6.35; 7.23), but Gideon responds wisely with a soothing compliment: The dregs of Ephraim are better than the very best my clan has to offer.
In verses 4-21 is about pursuit and vengeance.
In verse 5 Zebah and Zalmunnia represent a different story-telling tradition from that featuring Oreb and Zeeb (7.25).
In verse 6 the hands of the enemy could be cut off to serve as evidence of their capture or death. In verse 19 Gideon demands personal blood vengeance.
Sons of my mother indicates these were his full brothers, an important consideration in a polygamous society.
In verses 20-21 to have a mere boy kill them would be a grave insult.
In verses 22-35 Israel offers Gideon hereditary rule.
In verse 23 the LORD will rule over you expresses the traditional notion that choosing human kings violates the LORD's kingship (1 Sam 8.7).
In verse 24 Ishmaelites were similar in culture to the Midianites, but these were distinct nationalities (Gen 16; 25.1-4).
In verse 27 Epod usually describes a priestly vestment, which could be used for divination.
Perhaps this gold ephod was used to robe an idol.
In verse 31 a concubine was a subordinate wife with lower legal status.
In verse 33 Baal-berith (Baal of the Covenant; 9.4) was a god worshipped in Shechem, problem the same as El-berith (9.46).
Comments....
In verses 1-2 The Ephraimites resent being left out of the original summons (6.35; 7.23), but Gideon responds wisely with a soothing compliment: The dregs of Ephraim are better than the very best my clan has to offer.
In verses 4-21 is about pursuit and vengeance.
In verse 5 Zebah and Zalmunnia represent a different story-telling tradition from that featuring Oreb and Zeeb (7.25).
In verse 6 the hands of the enemy could be cut off to serve as evidence of their capture or death. In verse 19 Gideon demands personal blood vengeance.
Sons of my mother indicates these were his full brothers, an important consideration in a polygamous society.
In verses 20-21 to have a mere boy kill them would be a grave insult.
In verses 22-35 Israel offers Gideon hereditary rule.
In verse 23 the LORD will rule over you expresses the traditional notion that choosing human kings violates the LORD's kingship (1 Sam 8.7).
In verse 24 Ishmaelites were similar in culture to the Midianites, but these were distinct nationalities (Gen 16; 25.1-4).
In verse 27 Epod usually describes a priestly vestment, which could be used for divination.
Perhaps this gold ephod was used to robe an idol.
In verse 31 a concubine was a subordinate wife with lower legal status.
In verse 33 Baal-berith (Baal of the Covenant; 9.4) was a god worshipped in Shechem, problem the same as El-berith (9.46).
Comments....
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