David realizes that the death of the baby and later the revolt of his beloved son, Absalom II Samuel , were divine punishment and also served as atonement for his actions. David "pays his dues," repents for many years and is ultimately forgiven by God. Before long Bathsheba is pregnant again. One fascinating example are the Makuya sect in Japan who claim that there is an ancient connection between the Japanese and the Jews and that the Royal family of Japan is actually descended from King David.
Another example is the British. For seven hundred years, every king and queen of England was crowned king while sitting on a throne mounted on a large block of limestone. Scottish tradition held that the stone was the "pillow" that Jacob rested his head on when he had his dream. It was used as a coronation stone by the early Hebrew kings and was kept in Solomon's Temple in Jerusalem After the destruction of the First Temple in BCE, the stone eventually found its way first to Ireland and later to Scotland,.
As outrageous as this idea may sound it shows us the centrality and importance of the Davidic line in history. This is simply not true. The holiest spot is Mt Moriah itself. Today this holiest of places is hidden behind the Western Wall and under the Moslem shrine called the Dome of the Rock. As a prophet, David saw that Bathsheba was destined for him. Solomon's birth and kingship are proof of this point. The issue was not that Bathsheba was meant to be his wife, but rather how he acquired her.
Thanks for the concise historical perspective that I will incorporate as part of our discussion.
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King David life teaches me how we have to be safe our life in falling into sin and plan of the Lord in David life. Its wonderful and amazing. A brief and concised illustration and sequencial description was made about the history of king David how great he was during his time, his achievements, and manner towards God as well as his Godly rulership. This article is quite educating and inspiring. The content is useful and i'm glad for its importance towards me. I will spread the word on all social media imedetly saying that aish.
From the Tiny Island nation of Fiji. Read 1st and 2nd Samuel of the bible it gives a detailed biography of Davids life. Hello i am a student at the International University of the Caribbean, doing some research on the rise and fall of the united monarchy. I am a Catholic graduate student, getting my degree at a fundamentalist Protestant university, and came across your site while researching a paper on Saul, David and Absalom. These articles are so interesting and insightful, and give so much more perspective on the Bible, coming from a Jewish viewpoint.
Thank you so much - you have greatly added to my faith. I have always said, you Jewish people's faith is truly the mother of my faith. If you ever attended a Mass you would see how much we got from you! I have deep reverence for Jewish people who love and practice their faith.
Thank you for your example and scholarly pursuits. A friend introduced me to this site. You give a vivid account of the bible. I am excited and will visit the site regulary. I am working on a painting for an exhibition. My subject is young David, "The Candidate" I am grateful to you, Rabbi Spiro for your spiritual description of David and the contrasting baseness of the Philistines. I am waiting for your book to be published because your lessons have become an important part of my life and my work. I didn't know this site existed.
I would like to read all of the chapters. The story is fascinating. The 23rd Psalm has comforted people all over the world. This is the comfort a shepherd learns while tending his sheep and as a parent to a child and God to man. The beauty in those words must have come from a loving soul.
David could not build the temple because of he was a warrior. The lives he took, in the service of Israel kept him apart from the holiness of a peaceful Temple. The building of which was done by his great son Solomon. David did not escape sorrow. He accepts his guilt on behalf of his lusting after Bathsheba while her husband was in battle. He was made to suffer the loss of his first child by Bathsheba and learns of the plottting and wrong doing of his sons, Amnon and Absalom. After his punishment is absolved, he rises to become the first in the link of the future Kings of Israel.
David is forgiven and so we learn of the nature of God's mercy. Again thank you Rabbi Ken Spiro and aish. It is truly the case the greatness of Dovid HaMelech King David lies in his truthfulness admitting when he has done seemingly wrong. There is also a Midrash describing King David's care of the sheep and his concern for all the animals in his care before he became the King and was just a shepherd The Midrash speaks about how G-d was pleased with David's concern for the sheep and later when he became King of Israel he cared for all his subjects even the smallest ones.
It is my first approach to this page. I am very happy because in spite of being a Professor I am always eager to learn things. Interesting story about king David one wonders when the dome of the rock will finally be moved. The stone of scone or Lia fail was transported to a place in ireland upon which all irish kings were crowned until it went to scotland and later england The new capital of ireland at that time was a derivitive of the name Torah.
The stone was forecaast to be returned to the scots in and actually did as prophesised some 8 years earlier. Scotland originally being called scotia after the wife of galeus Might not have spelt that right who settled for a while in portugal in what was later referred to as the port o galeus and later evolved to Portugal. Five of his sons went to ireland to basicall conquer the place most died. Scotia left scotland declaring it to barbaric and diverse to be conquered.
I loved reading the story of David. It is so fascinating the way you have described it. Makes it much easier to understand. Better than a novel, this is History, my favorite subject, especially my history. Thanks for this article. Jerusalem needs to be seen in this category: As a result, OT material on this theme can only be rightly understood when read through the lens of the New. The clearest example of this is the temple.
The Seer, however, understands this to be a reference to the New Jerusalem and to the Lamb who is its temple cf. He certainly predicts this e. By extension, Christian believers too may be seen as a temple. Yet if this is the case for the temple, which constituted the central, sacred part of Jerusalem, what about Jerusalem itself the city considered apart from the temple?
Might not that too need to be viewed in a new light? This startling statement suggests that Paul would have answered the above question in the affirmative. Those associated with James who felt called to remain there signifying that faith in Jesus as Messiah was not marginal to Judaism found themselves in an increasingly difficult situation Acts Jerusalem has now had its day.
This, not the earthly Jerusalem, is to be central to their identity: Just as the temple needed to be seen in a new light after the coming of Jesus John 2 , so did the city of Jerusalem John 4. Supremely, it was their conviction about Jesus. When Jerusalem then confirmed this negative response to Jesus in its attitude towards his followers, the stage was set for a Christian critique of Jerusalem. Luke indeed suggests that there was an inherent clash between Jesus and Jerusalem.
What the Bible says about the birth of Jesus
Now that Jesus had come, Jerusalem could never be the same again. If Jewish particularities such as circumcision were no longer essential for Gentile Christians, then the specificity of Jerusalem was likewise undercut. Christian interest in the earthly Jerusalem thus began to wane. Yet the causes of this critique preceded that event. The New Testament therefore witnesses to a shift in attitude towards Jerusalem. The city had now lost its strictly sacred status. The fate of Jerusalem thus had a message for all people.
First, it demonstrated how God could take away a divine gift. The pattern had now been repeated, but this time there was no promise of restoration. Jerusalem, for all its divine pedigree, had now been removed. Second, the fall of Jerusalem gave a foretaste of what awaited the whole world. Jerusalem would be judged, but so would the world.
It would also indicate what lay in store for those who had not taken refuge in Jesus, the one who had already borne in his own body the judgement which he had predicted was awaiting Jerusalem. The resurrection of Jesus was the promise of a way through that judgement. From that day forward, the divine focus was upon Jesus, not Jerusalem. Within the Christian Church this has been justified in two quite distinct ways. This has characterized the approach to Jerusalem of the historic churches ever since.
Historical association is powerful, and the belief that the Incarnation occurred in one specific locality a potent belief. The above presentation, they would say, emphasizes discontinuity too much at the expense of continuity. Such questions require some further comment. Detailed treatment of these last four NT texts can be found in several recent books. The other three verses similarly offer fragile foundation for the massive construction built upon them. On the former question concerning OT references to Jerusalem it is imperative that the Old is read in the light of the New. Some significant points on this are made by Chris Wright.
The specific call of Abraham Genesis It is not therefore illegitimate to see a fulfilment in Christ of something which in the Old Testament was cast in a more physical and particular form: Wright then uses a telling example: Different Jewish groups, such as the Zealots, sought to rectify this anomaly. The New Testament gives its own distinctive answer: Most probably this refers to Hosea 6: This would then explain why a key passage about restoration Amos 9: Instead they reached a distinctively Christian conclusion which affirmed the faithfulness of God to his ancient promises and saw these as now fulfilled, even if in an unexpected way, in the coming of Jesus and the Spirit.
Biblical Christians today need to follow their lead.
Moreover, it runs counter to the teaching of Jesus himself. Why was it that Jesus was opposed to the emerging Zealot movement and those who wished for a more politically active Messiah? Was it just a disagreement over method pacifism, not armed resistance or of timing as some would interpret Acts 1: Romans 4; Galatians 3. Would she not have reflected on such passages already, wondering about their Messianic implications?
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It might be helpful to recall that until the completion of her eleventh year a Jewish girl was a minor and from her twelfth birthday on she was considered to be of age. This means that from that day on, Mary was expected to keep those parts of the Torah, which were binding on women.
The Free Will of the Wind
At the same time she also became eligible for marriage. Thus, when she was of marriageable age, about fourteen, and her parents promised her to a man many years her elder, she accepted their decision. In all actuality, she had no choice. Consequently, we can presume that it was around that time that Mary was betrothed to Joseph. The time of betrothal generally lasted a year, with the exception of widows. God had addressed Himself to women before as in the case of the mothers of Samuel and Samson. However to make a Covenant with humanity, He, hitherto addressed himself only to men: Noah, Abraham, and Moses.
This takes place … within the concrete circumstances of the history of Israel, the people, who first received God's promises. The divine messenger says to the Virgin, "Hail, full of grace, the Lord is with you. What does this name mean?
The Free Will of the Wind | Desiring God
Why does the archangel address the Virgin in this way? In the language of the Bible, 'grace' means a special gift, which according to the New Testament has its source precisely in the Trinitarian life of God himself, God who is love. The One who called her His most beloved is Love Himself. It might well be the core experience of her life when Mary learns that she is loved for who she is and not for what she can do. This awareness leads her to identify herself as the handmaid of the Lord  and urges her to embrace the mission entrusted to her.
Indeed at the Annunciation Mary entrusted herself to God completely, with 'the full submission of intellect and will', manifesting 'the obedience of faith' to him who spoke to her through his messenger. Thus, we learn that Mary conceived her son through the power of the Holy Spirit. According to Matthew, Mary was legally espoused to Joseph, even though she did not live with him  in accordance with the Jewish requirement of pre-conjugal virginity. Hence, when Matthew tells of Mary's pregnancy before sharing the life of Joseph, he makes it clear that she had become suspect to infidelity.
Following the Annunciation we encounter Mary on her way in order to serve her relative Elizabeth. Elizabeth prophesied,  the baby was sanctified in her womb  and the mute man of the house would eventually be able to speak again. The Virgin makes no proud demands nor else does she seek to satisfy personal ambitions.
Luke presents her to us wanting only to offer her humble service with total and trusting acceptance of the divine plan of salvation. This is the meaning of her response: He has done great things for me: Luke, Mary is the perfect example of awaiting the Messiah with a pure and humble spirit. Luke sees in Mary the Daughter of Zion who rejoices because God is with her, and who praises His greatness for pulling down the mighty and exalting the humble. The earliest reference to Jesus' mother in any literature, and the only one in the Pauline letters and all of the epistles of the New Testament, appears in Galatians 4: There, Paul simply connotes that God's son was "born of a woman, born under the law.
The phrase, genomenon ek gynaikos , 'born of a woman', is a frequently used Jewish expression to designate a person's human condition. But it is a reference to her simply as mother, in her maternal role of bearing Jesus and bringing him into the world. For the purpose of historical investigation, these phrases tell us only that Paul understands Jesus to have been born to a Jewish woman. It is significant that St. Paul does not call the Mother of Christ by her own name, Mary, but calls her woman: She is that woman who is present in the central salvific event, which marks the fullness of time: Matthew presents us with Jesus' genealogy.
But the uniform repetitions of male progenitors is interrupted four times in order to mention women: These four women and the four irregular births that occur due to them prepare the reader for the mention of Mary and for the birth of Jesus, the extraordinary character of which will be brought out later in the narrative. Matthew's gospel affirms the legitimacy of Jesus as a Jewish boy born of Jewish parents. He is the offspring of a legally recognized married couple.
Thus, Joseph is the lawful father of Jesus who, in turn, has the responsibility of naming the child. On the other hand, Mary is the mother of this child in an extraordinary way similar to the other women mentioned in the genealogy: