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Adapted from the biblical account of Abishag the Shulamite, concubine to both David and Solomon, kings of Israel.
"When Abishag leaves her home to fulfill the commission to comfort King David during his final months of life, she leaves behind a deaf sister, a small brother, and a father who is still grieving the death of his wife. Torn from the comfort of her small village, Abishag is thrust into a world of unfamiliar customs, royal expectations, and palace intrigue. She is greeted suspiciously by the king's concubines, warmly by Queen Bathsheba, and reluctantly by King David himself. Suffering personal losses, as well as scorn from much of the royal court, Abishag begins to question God's goodness in placing her in the king's service. Can she find someone there who understands that one who comforts the king is in great need of comfort herself? Will Abishag's time with the king end in despair or joy?"--Page 4 of cover.
When Abishag leaves her home to fulfill the commission to comfort King David during his final months of life, she leaves behind a deaf sister, a small brother, and a father who is still grieving the death of his wife. Also left behind is Abishag’s betrothed, Joseph, who has already waited many months to claim his bride. Now, he must wait until Israel’s king no longer needs her. Torn from the comfort of her small village, Abishag is thrust into a world of unfamiliar customs, royal expectations, and palace intrigue. She is greeted suspiciously by the king’s concubines, warmly by Queen Bathsheba, and reluctantly by King David himself. Adonijah, the king’s son, is bitter over his father’s choice of Solomon as Israel’s next king. He determines to ruin Abishag to prevent her from being given as a prize to Solomon at their father’s death. Suffering personal losses, as well as scorn from much of the royal court, Abishag begins to question God’s goodness in placing her in the king’s service. Can she find someone there who understands that one who comforts the king is in great need of comfort herself? Will Abishag’s time with the king end in despair or joy?
Literary analysis has stimulated discussion in many areas, generated excitement among scholars, and offered new ways of studying the Bible for a wide variety of readers. The works chosen exhibit why literary criticism has grown from a "passing fad" to a, hopefully, lasting part of Old Testament research. The format of this collection seeks to address two very basic areas. Biblical studies both introduce and implement critical methodologies. Scholars choose approaches and then use them to explain texts. Therefore at least two articles appear for each literary approach in the sections below. One article has been chosen to help the reader define an individual type of literary analysis. Subsequent articles then use the methodology to explain an Old Testament text. In this way both an approach's theoretical and practical value can be judged. - Editor's preface.
“This splendid reference describes every woman in Jewish and Christian scripture . . . monumental” (Library Journal). In recent decades, many biblical scholars have studied the holy text with a new focus on gender. Women in Scripture is a groundbreaking work that provides Jews, Christians, or anyone fascinated by a body of literature that has exerted a singular influence on Western civilization a thorough look at every woman and group of women mentioned in the Bible, whether named or unnamed, well known or heretofore not known at all. They are remarkably varied—from prophets to prostitutes, military heroines to musicians, deacons to dancers, widows to wet nurses, rulers to slaves. There are familiar faces, such as Eve, Judith, and Mary, seen anew with the full benefit of the most up-to-date results of biblical scholarship. But the most innovative aspect of this book is the section devoted to the many females who in the scriptures do not even have names. Combining rigorous research with engaging prose, these articles on women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books, and the New Testament will inform, delight, and challenge readers interested in the Bible, scholars and laypeople alike. Together, these collected histories create a volume that takes the study of women in the Bible to a new level.
Sovereignty was a key issue in the baroque, and especially in the Dutch Republic with its incredibly complicated political organisation. Consequently, sovereignty was explored in and through Joost van den Vondel'S theatre plays. Vondel sensed a fundamental problem in the construction of Europe'S politico-cultural 'House'. The questions he asked with respect to that construction concerned the relationship between theology and politics, including in terms of gender and culture. Because these questions could barely be considered explicitly, let alone actually discussed, they had to be presented through literature theatre. A close reading of a number of plays reveals not only a pivotal discussion that concerns Vondel'S own times, but also an on-going struggle in the European exploration of sovereignty. In that context, power and potency a distinction made by Spinoza determine the status of sovereignty that any body can acquire.
Bathsheba is undeniably a minor character in the biblical plotline, appearing in only four chapters in Samuel and Kings combined, and even therein saying and doing very little. Thus she is often ignored or mentioned merely parenthetically. When Bathsheba has been considered, she has been depicted in a myriad of ways on the spectrum from helpless victim to hapless seductress. In fact, with so many different interpretations of her throughout the centuries, it is easy to find oneself asking, along with the anonymous informant in 2 Sam 11:3, "Isn't this Bathsheba?" This study argues that while she is a minor character, Bathsheba is complex and positive, and shows development from when she first appears in Samuel to when she fades out of the story in Kings. Koenig compares close and careful reading of Bathsheba in the Masoretic Text with the story as it appears in the versions of the Septuagint, the Peshitta, and the Targum of Jonathan. In those versions, Bathsheba's characterization as a complex, generally positive individual and as a character who shows development remains consistent with the Masoretic Text: not in spite of the changes from the Hebrew into Greek, Syriac, and Aramaic, but because of them. This study also considers how Bathsheba is portrayed in early Jewish interpretations from Josephus, the Talmud, and rabbinic Midrash. Even there, the portrayal of Bathsheba is rich and positive. Studying Bathsheba's character has implications for a broader understanding of how texts are read, how meanings are gathered, and how characters are built.
This volume provides a readable introduction to the narrative books of 1 and 2 Kings appropriate for the student, pastor, and scholar. Fritz combines historical, literary, and archaeological approaches in an engaging synthesis. While he addresses issues of the deuteronomic redaction, the author does not become bogged down in technical discussions or allow this to overshadow the holistic interpretation of the text.
The Bible has been written by sixty-six male prophets, kings, pharaohs, and New Testament authors. The Bible has been written by men, for men, and about men""like Noah, Abraham, Isaac, Jacob, David, Jesus, and His Apostles. Consequently, the Bible is rather male-oriented, and one can see this in Apostle Paul who says women must not teach, "to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God" (Titus 2:5 NIV). Forgotten Women of the Holy Bible illuminates several outstanding women in Holy Scripture. The author's timeless effort reveals meticulous research and fresh insights into thirty-six important women who have been disregarded, minimized, and even forgotten in Holy Scripture. Some of these remarkable women are Priscilla, Tabitha, Phoebe, Joana, Lydia, Prophetess Miriam, Judge Deborah, Queen Esther, Prophetess Anna, and a female apostle named Junia""who was in prison with Paul. This treasure of chronicles on special women also includes Mother Mary, her sister, wife of Clopas, and Mary Magdalene who stood at the cross with Jesus, while the apostles were in hiding. After the crucifixion, Mary Magdalene and "the other Mary" bring spices to anoint the body of Jesus. When the tomb is found empty, these two women run to tell the apostles, and the Risen Lord suddenly appears to "them" on the road! The entire event is recorded in Matthew 28:1""10 NIV where the Risen Lord appears to at least two women, perhaps more than two: "Suddenly Jesus met them. 'Greetings,' he said. They came to him, clasped his feet and worshiped him. Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee; there they will see me.'" This Holy Scripture is one of many found in the Bible which have been ignored, disregarded, or totally lost to memory. This Bible Study would benefit Christian pastors, teachers, lay students, men, and women alike.
Book One in the Roamer Series: There is nothing like being dragged around by a sword Jake McClellen discovers; literally. He didnt ask for the sword, he doesnt want the sword, but the sword has a mind of its own. Jake doesnt think he has any choice in the matter. or does he?