How does Jesus relate the other Rabbis of his time?

The primary role of Jesus throughout the New Testament is that of the Messiah. Prophets speak about the coming of a Messiah throughout the Old Testament, and the gospel writers (in this case, Mark) set out to convince the people Jesus is the one they have been waiting for. Jesus is obviously depicted as special in scripture. He is set apart as a divine being, the son of Yahweh. However, Jesus is given another title throughout the gospel of Mark, both by his followers and passers-by. There are several cases in this book when Jesus is addressed as “Rabbi”. This provoked my interest. Knowing there were hundreds of rabbis in Jesus’ time, I am curious to know how he related to them, and how is relationship with his students (disciples) compared to theirs. 

The word “rabbi” derives from the Hebrew word “ravi”, which means “My Master”. In the Jewish faith, a Rabbi is a teacher of Torah, or the as Christians would call it, the Pentateuch (the first 5 books of the Old Testament in the Christian Bible). A Rabbi is literally a master of Torah and other works pertaining to the Jewish faith. They work strenuously to commit to memory Jewish law and teachings. Since we learn from the book of Mark that Jesus is a rabbi, we gain unique insight into what his childhood might have been like. A Rabbi would study throughout his childhood to become more and more proficient in Jewish teachings and scriptures. Jesus would have spent many hours in the temple and following a Rabbi of his own. Once becoming Rabbi himself, he would take on students to instruct them in his interpretation of the law and teachings. 

This presents a problem. Many modern Christians view Jesus’ knowledge as God-given and divine. In fact, Galilee, where Jesus is from, is often given a bad reputation. People consider Galilee to be the home of lower-class, unlearned peasants, not the home of respectable Rabbis. However, upon further investigation, this proves to be fundamentally false. “The level of learning and education in Galilee exceeded that of Judea in Jesus’ day. Galilee surpassed even Judea in its schools of learning, and most of the famous rabbis of Jesus’ day were from Galilee (Johnanan ben Zakkai, Hanina ben Doda, Abba Yose Holikufri, Zadok, Halaphta, Hananian ben Teradyon.)” So, it is very plausible that Jesus is well-educated and an imminent master of Jewish teachings. 

The theory of Jesus being a learned master of the Jewish scriptures is further bolstered by the beginning of his ministry. Jesus began traveling, with his students in tow, to teach in villages across Galilee and beyond its borders. Jesus would not have been the first teacher to do this. In fact, traveling was the norm for Rabbis at the time. Jesus is called Rabbi, travels like a Rabbi, and has students like a Rabbi. All signs are pointing towards Jesus as a learned master of the scriptures. 

The English word “disciple” is derived from the Latin word “descipulus” which means “pupil”. So when Jesus calls his disciples to follow him, he is hand-selecting the students who will learn from his teachings. This is not unlike the way other Rabbis obtain there students. Children in Galilee around the time of Jesus would attend school beginning around the age of 5-6. This school was called Beth Sefer; it focused on the learning and memorization of the Torah. After this level of education was completed, most students would begin working in the family trade; they had fulfilled the extent of their eduction. However, the best students would graduate to the next level: Beth Midrash. Here, students would learn to interpret the scriptures of the Torah and become familiar with additional scripture not found in the Torah. At this point, a very select few of the students from Beth Midrash would seek permission to study under a prominent Rabbi. They would follow him around wherever he went, learning from him, and emulating him. After a period of time, they would become Rabbis themselves. 

A very large difference appears at this point. Jesus’ students most likely did not graduate from Beth Midrash and obtain permission to become his disciples. This is evident from the fact they were already working as tradesmen. However, Jesus hand picked students from the community who had only completed their primary education. As a result of this revolutionary call to discipleship, they fulfilled their duties as students of Jesus. They learned from his teachings and sought to become like him. In the end, they became teachers themselves began educating their own students. 

While Jesus was similar in many ways to Rabbis of the time, he was exceptional. He added much more than his own interpretation to the scriptures he had learned, and he took on students who did not have the proper credentials. These things undoubtedly flustered the other teachers of the time, and they often challenged his authority and authenticity. 

*** I could not find this particular video in the list to embed on Blogger, but it is a GREAT interview that details the relationship between the Jewish faith and the New Testament. Definitely watch it if you have time. 

**************Seriously, watch the video. 

****************************Please. 

Why are trees used as symbols in the book of Matthew?

See? Not exactly barren.

I’m going to level with you here. My grasp on geography probably isn’t as strong as it should be. It’s hard for me to imagine the landscape or weather of a place unless I’ve been there. I’m directionally challenged and have no concept of separating one place from the other. To top it all off, geography is my worst subject on Trivia Crack. It’s sad, truly. However, my subpar understanding of geography is directly responsible for my blog question for this week. When I think Palestine, I think desert. No amount of pictures of lush, beautiful, sprawling gardens could possibly change my perception. For me to think of Palestine any differently, I would need to go there, and seeing as how that trip isn’t on my immediate travel itinerary, I am stuck with my perception of Palestine as a barren desert. That being said, the countless references to trees and fruit in the book of Matthew definitely jumped off the page. So, what exactly is the purpose for the use of trees and fruit as symbols in Matthew (or the rest of the Bible for that matter)?

Trees appear in Matthew many times. Matthew 7:17, 12:33, 21:18-22, and 3:10 are just a few instances of their appearance. What makes them so useful as tools for Matthew to reach his target audience? 

From recreation to resources, trees have played a significant role throughout history. The presence of trees has always been instrumental when determining the location of civilization. Depictions of trees appear in tombs and on monuments remaining from ancient Egypt. The markings on monuments definitely denote the importance of trees and their fruit as they pertain to livelihood, and the presence of drawings of trees in the burial places of pharaohs of ancient Egypt also ties spiritual importance to them. 

Trees find root in religious practices dating back to ancient Greece and Egypt. The ancient Greeks regarded trees as the first temples of the gods and sacred groves as their first places of worship, where the powerful forces of nature inspired human image making.  Characters in the old testament also used trees as markers for holy ground and places of worship. Coincidentally, the Christian creation story highlights a tree in the construction of the very foundations of life. Adam and Eve eating the fruit of a tree effectively set life as we know it on its course.  Therefore, the significance of trees in religion cannot be overstated.

In the time and region Matthew’s book covers, trees are not only prevalent, but they are essential to the people who live there. Fig trees are extremely  important for the sustenance provided by their fruit, and the olive tree is a staple in commerce. The characters who appear in the book of Matthew are not only familiar with the trees mentioned by Jesus in Matthew’s gospel, but they actively depend on them. Therefore, it is easy for them to relate trees to other aspects of life. Since Matthew is writing specifically to Jews, it is important that they be able to connect everything Jesus says to the scriptures and prophecies of the old testament. Trees are mentioned many times in prophecies concerning Yahweh’s temple and the covenant with his people. Therefore, Jesus’ use of trees as symbols help to fulfill prophecies that were given in the past. 

The fig tree in particular is used often as a source of food for the characters in the book of Matthew. The fruit is filling, sustainable, reliable, and predictable. Fig trees routinely begin growing fruit at the same time they begin growing leaves. Therefore, when a fig tree shows leaves, fruit should always be present. This fact plays a significant role in a particular story in the book of Matthew. In Matthew 21:18-22, Jesus curses a fig tree when he finds no fruit on its branches. Previously when reading this story, I always found it very fickle of Jesus to curse a tree for not having fruit when he wanted it. However, thanks to the research I’ve done, I now understand his frustration. The fig tree in the story is full of leaves when Jesus approaches it. Because figs look so similar to the leaves (as seen in the picture), he can't tell if their is any fruit at this point, but according to the growth of said tree, it should bear fruit along with those leaves. However, there are no figs to be found. The tree looks normal. There are branches and leaves, but there is no fruit. So, Jesus curses the tree that it may never grow fruit again. He connects this to people. A person may exhibit physical (branches) and intellectual (leaves) growth, but if the person is not exhibiting spiritual (fruit) growth, they are not doing what they are meant to be doing. The Jews to whom Matthew is writing can relate to this symbol because they rely so heavily on the predictability of the fig tree. 

The symbolism of trees and fruit found in Matthew works for all these reasons and more. To put it bluntly, people understand trees and recognize their importance. Honestly, trees carry an oddly spiritual connotation with people. Therefore, it simply makes sense for them to be used as symbols, made the subject of metaphors, and appear in parables. 

Is Purim still celebrated in Jewish culture, and, if so, what are the cultural implications of it?

The book of Esther details the heroic actions of Mordecai and Esther. By working together, these two characters are able to save the entire Jewish nation from basic genocide at the hands of Haman the Agagite. The plot against the Jews is ultimately foiled in an uprising that left over 75,000 of their enemies dead. The days on which the uprising took place became collectively known as Purim, after Pur (the name the “lots” used by the king to determine the day of the massacre). Esther 9:26-28 details the birth of the holiday: “ Therefore they called these days Purim, after the term Pur. There fore, because of all that was written in this letter, and of what they had faced in this matter, and of what had happened to them, the Jews firmly obligated themselves and their offspring and all who joined them, that without fail they would keep these two days according to what was written and at the time appointed every year, that these days should be remembered and kept throughout every generation, in every clan, province, and city, and that these days of Purim should never fall into disuse among the Jews. nor should the commemoration of these days cease among their descendants.” It is this passage that spurred the question for my blog. Is Purim still celebrated in Jewish culture, and, if so, what are the cultural implications of it?

The passage in Esther that introduces Purim as a holiday takes an adamant stance that the celebratory tradition should be passed down forever. Indeed, the tradition of celebrating Purim is still alive and well in Jewish culture. The holiday is considered to be one of the most festive holidays in the Jewish faith. Partakers in the celebration are expected to party hard. The revelry associated with Purim has caused other cultures to dub the holiday as the Jewish Mardi Gras. The good times to be had on Purim are reminiscent of the celebrations that erupted when the Jews overcame their enemies under the guidance of Mordecai and Esther. Revelers today now enjoy drinking, eating and dressing up in all sorts of costumes to celebrate the holiday. 

Noisemaker used to blot out the name of
Haman during the reading of the Megillah,
and traditional Purim cookies.

However, the holiday is not solely about fun and games; there are several more serious traditions that accompany the parties. On the day of Purim, people recognizing the holiday gather together in synagogues to hear the story of Esther. Those in attendance take part in the tradition of blotting out the name of Haman by making all sorts of noise when the name is spoken in the story. This specific tradition helps tie the story of Esther to the modern-day celebrations that take place during Purim. In another example of the importance of the holiday, “the Talmud tells us that ‘whoever reads the Megillah backwards does not fulfill his obligation.’” In this case, the word “backwards” means that the Megillah (or the book of Esther) should by no means be read merely as history. The book should be read in recognition of its relevance in the everyday lives of Jews. 

Perhaps the most interesting aspects of Purim are not illustrated by the way it is celebrated. Instead, it is the historical parallels to the events that took place on the original days of Purim that are so intriguing. “The Pesach (Passover) seder reminds us that in every generation, there are those who rise up to destroy us, but G-d saves us from their hand. In the time of the Book of Esther, Haman was the one who tried to destroy us.” There have been multiple instances in modern times of a nemesis rising up agains the Jewish people and being defeated that hold special connections to Purim. The first person that comes to mind is obviously Adolf Hitler and the Nazi Party. The party was obviously defeated, but not before it claimed the lives of millions of Jews. In 1946, during the Nuremberg war crime trials, 10 of Hitler’s top associates were hanged in punishment for their war crimes. This bears an obvious correlation with Haman’s 10 sons who were hanged at the hands of Esther and Mordecai. If nothing else, these similarities are most definitely eerie. However, this is by no means the only eerie connection made between the original days of Purim and enemies of the Jewish people in modern times. Joseph Stalin, who planned to deport all Jews from the Soviet Union, suffered a fatal stroke on March 1, 1953, the night after Purim. His plans to deport the Jewish people in the Soviet Union were never carried out as a result of his death. 

Without a doubt, these connections are interesting. But, according to many biblical scholars, an even more recognizable figure celebrated the feast of Purim. When Jesus Christ is present at an unnamed festival in John 5, many biblical scholars believe he was in town for Purim.  It is the only holiday that scholars believe could have fallen on the Sabbath during that time period, and the feast at which Jesus was in attendance just so happened to be during the Sabbath day. 

Between the historical connections and the modern revelry, Purim abounds in cultural implications for Jewish people. While it may not be the most important holiday on the Jewish calendar, it is definitely one that is alive and well. According to the Talmud, Purim will be the only Jewish holiday that will continue to be celebrated after the coming of the messiah. 

Can the arrangement of a classroom have an effect on the classroom experience?

Comfort is not always a quantifiable phenomenon. But we know that when people are uncomfortable, they are distracted. Temperature, lighting, and furnishings all play a role in a person being comfortable.

Comfort, both physically and psychologically, helps to promote interaction and critical thinking in the classroom. Of all the different ideas and plans to promote critical thinking, student engagement, and interactive classrooms, no plan covers all of these areas as well as creating a classroom that is physically comfortable for both the students and professors. Several aspects come into play when planning to create an ideal classroom. The learning space needs to be flexible, comfortable, and user friendly for all parties involved. 

Responses from Estrella Mountain Community College regarding traditional classrooms as opposed to learning studios (classrooms that provide more flexibility and comfort. 

Flexibility is vastly important when creating a classroom environment that is beneficial to both the professor and the student. Having a classroom designed so it can be quickly altered presents professors with more options to engage their students. Today’s students expect to be engaged and active in their learning. Passive listening is a learning style of the past. Students today are used to discovering answers on their own and retain information much better that way. By using a flexible style of seating in the classroom it will allow students to move seamlessly from group work, student instruction, or to an arrangement that promotes class-wide discussion. It will also allow students to have their laptops at hand if they can be near a power source and have whiteboards to use as their own in the classroom. All of these things will promote student engagement, which is the key to students performing well and retaining information. And since millennials have also been described as team-oriented people, the ability to work comfortably in groups will help facilitate their learning in a big way. 

Student comfort is a vastly overlooked aspect of the classroom. Students in today’s world thrive on having some sort of control over their classroom experience. Giving students different seating options or control over a personal light source will make them feel more in-control over their time in the classroom. College-aged individuals today are used to personalizing everything. So, giving students the opportunity to personalize the area in which they learn seems like a common-sense approach to the classroom design. All the research being done about this sort of thing seems to point out one key point: today’s students need options and control. If a student, or professor for that matter, is presented with options to carry out in in the classroom, he/she will feel like they have some sort of control over the environment. This will help them learn in a way that they would normally want to learn in. The more option that become available in the classroom, the more control a student can have over his/her learning experience. 

The combination of comfortable and flexible classroom design helps to achieve a learning environment that is user friendly. If the physical components of a classroom can become more flexible, it will open more windows of opportunity to engage students in a  meaningful manner. Likewise, if comfort is achieved alongside the flexibility, students will not feel as if they are trapped in a confined place for an hour. This would mean less time would be spent thinking about what the student is going to eat after class, and more time would be spent learning the material being presented in class. Overall, the three most important components of a classroom being presented in research are comfort, flexibility, and user-friendliness. If this can be accomplished, students will have clearer minds and will be able to think critically and effectively about the material being covered in class. 

*As a bonus, I think one aspect that deserves some attention would be the possibility of sit-to-stand desks. Having desks that allow students to sit or stand provides more flexibility and comfort, and there are definite health benefits that follow along with this option. Here is an article that talks about some of those benefits. Also, one more. 

Biblical allusions found in Douglas Adams' "The Hitchhiker's Guide to the Galaxy"

Douglas Adams' book, The Hitchhiker's Guide to the Galaxy, is the wildly popular first installment of the series carrying the same name. If you have read the book or seen the movie, you probably recognized the dominate theme of a hedonistic view on life. The book's many adventures, sticky situations, wacky characters, and strange places all meld together to form one answer to THE question, "the answer to life, the universe, and everything": 42.... just kidding, a little closer look at the book and the reader can fairly easily come to the realization that Adams is saying there IS no answer to "THE" question. Adams is conveying an obvious hedonistic viewpoint on life; there is no great purpose for us on Earth, so have fun. That being said, it might seem a bit surprising that the book does contain many direct, as well as some not-so direct, allusions to the bible.

The introduction alone carries a few references to the bible, one to the main character, and one to the book itself. Adams sets the time period of his story by writing, "And then, one Thursday, nearly two thousand years after one man had been nailed to a tree for saying how great it would be to be nice to people for a change, a girl sitting on her own in a small cafe in Richmansworth suddenly realized what it was that had been going wrong all this time." This passing statement carries a blatant allusion to Jesus Christ, the main character of the New Testament, who was crucified for claiming to be the son of God and spreading his message of faith and redemption throughout the Middle East. The next allusion that appears in the introduction refers to the bible as a book itself. Adams says his story is on about "a book, a book called The Hitchhiker's Guide to the Galaxy." He then goes on to describe it as a very important, and popular, piece of literature:
"Not only is it a wholly remarkable book, it is also a highly successful one -- more popular than the Celestial Home Care Omnibus, better selling than Fifty-three More things to Do in Zero Gravity, and more controversial than Oolan Colluphid's trilogy of philosophical blockbusters, Where God Went Wrong, Some More of God's Greatest Mistakes, and Who Is This God Person Anyway?"
The guide is supposed to contain everything a person needs to know in order to navigate through life in a successful and meaningful manner. Sound familiar? The hitchhiker's guide is to the people of Douglas Adams' book as the bible is to Christians around the world. Furthermore, I don't think it is a coincidence that Adams juxtaposed the guide with three books questioning the motives and existence of God.

Douglas Adams continuously makes references to religion in general, not limited to Christianity. While presenting his view on life bearing no great meaning, Adams maintains a predominately satirical view on all religious references made in his book. However, there are several noteworthy biblical allusions and symbols to be found throughout the novel. For instance, there is an extended allusion to the Sadducees of the bible found in the book. The Vogons, the antagonists of the book, share many similarities with Sadducees. Douglas Adams describes them:
"They are one of the most unpleasant races in the Galaxy-not actually evil, but bad-tempered, bureaucratic, officious, and callous. They wouldn't even lift a finger to save their own grandmothers from the Ravenous Bugblatter Beast of Traal without orders signed in triplicate, sent in, sent back, queried, lost, found, subjected to public inquiry, lost again, and finally buried in soft peat for three months and recycled as firelighters."
The Vogons are, in essence, the gatekeepers, rulemakers, and rule enforcers of the universe. In much the same way, the Sadducees represent the state, carry out priestly duties, set forth rules for worship and everyday life, and enforce the rules they set in place. Both people groups are sticklers for the rules and are not exactly admired by common people. Coincidentally, both races hold a very high opinion of themselves.

The Vogons are the subject for another allusion found in the book. When they are first introduced, they are described as having a "highly domed nose" and "a small piggy forehead". In fact, pig references appear frequently in regards to Vogons. When Arthur Dent and Ford Prefect, two of the main characters, find themselves stuck on a Vogon ship, Ford offers Arthur advice on how to deal with the Vogons. He tells Arthur to choose his words carefully because Vogons are known for twisting words around and using them to "trample" the individual who first spoke them. This immediately brings to mind the words of Jesus found in Matthew 7:6: "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you". The Vogons, in this case, take the role of pigs, and the pearls are any words spoken by another race to the Vogons.

Perhaps the most interestingly utilized biblical allusion found in The Hitchhiker's Guide to the Galaxy comes in the form of a fish, a Babel fish to be exact. The Babel fish obviously borrows its name from the Tower of Babel erected in the Old Testament. The fish plays a key role in the book and is used in relation to languages; however, interestingly enough, it completely reverses the intended purpose of the Tower of Babel. In the story of the tower, the whole Earth spoke the same language; everybody was able to communicate with each other. Because of this, the people were able to erect a tower that very nearly put them face-to-face with Yahweh. God didn't like this very much. So, to keep the people from becoming to powerful, God scattered them all across the planet and confused their languages. Genesis 11:9 states, "That is why it [the tower] was called Babel—because there the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth." However, the Babel fish in The Hitchhiker's Guide to the Galaxy serves an opposing purpose. The fish is inserted into the ear where it unscrambles ANY language, allowing the user to understand everyone and everything he meets. The complete role reversal of this symbolic object is a good example of Adams use of religious themes throughout the book. He constantly turns the tables on the motifs of religion and uses them to support his theme of a meaningless world.

While the book is anything but religious, Adams masterfully uses these themes, as well as many other themes, to bolster the hedonistic nature of the story. Most of the religious references found in the book are ambiguous and satirical in nature. However, as you can now see, there are several allusions directly originating in the biblical text.

**Easter egg allusion from The Hitchhiker's Guide to the Galaxy, the movie**

In the opening credits of the movie, a song is playing. The song is being delivered from the point-of-view of dolphins, who take on the role an all-knowing race (i.e. God). The dolphins, aware of the imminent destruction faced by Earth, have decided to leave their home world and are singing this farewell song to the human inhabitants of the planet. In the song, the dolphins explain to the humans that they have been trying to warn them of what is to come. However, being substantially less intelligent than the dolphins, the humans have missed all the signs and cues. This bears striking resemblance to the later stage of Deuteronomistic history, when God is absent for hundreds of years. The parting words of the dolphins reminisce on the many warnings they delivered and their frustration with the humans for not listening to them or heeding their warnings:

So long and thanks for all the fish
So sad that it should come to this
We tried to warn you all that you're dead

You may not share our intellect
Which might explain your disrespect
For all the natural wonders that
grow around you



In very similar fashion, a large portion of the strife between God and man found in the bible comes as a direct result of man's refusal to listen to God and heed his many warnings about various things. An added layer to this allusion could be the thanks being given by the dolphins for the fish the humans fed them. The Israelites constantly offer animal sacrifices to God in the Old Testament. I'm sure he appreciates that. So long, and thanks for all the oxen, and sheep, and doves, and goats, etc.

Psalm 57, and some more stuff towards the end..

Psalm 57 

1  Be merciful to me, O God, be merciful to me,

    for in you my soul takes refuge;

in the shadow of your wings I will take refuge,

    till the storms of destruction pass by.

2  I cry out to God Most High,

    to God who fulfills his purpose for me.

3  He will send from heaven and save me;

    he will put to shame him who tramples on me. Selah

God will send out his steadfast love and his faithfulness!

4  My soul is in the midst of lions;

    I lie down amid fiery beasts—

the children of man, whose teeth are spears and arrows,

    whose tongues are sharp swords.

5  Be exalted, O God, above the heavens!

    Let your glory be over all the earth!

6  They set a net for my steps;

    my soul was bowed down.

They dug a pit in my way,

    but they have fallen into it themselves. Selah

7  My heart is steadfast, O God,

    my heart is steadfast!

I will sing and make melody!

   8  Awake, my glory!

Awake, O harp and lyre!

    I will awake the dawn!

9  I will give thanks to you, O Lord, among the peoples;

    I will sing praises to you among the nations.

10  For your steadfast love is great to the heavens,

    your faithfulness to the clouds.

11  Be exalted, O God, above the heavens!

    Let your glory be over all the earth!

David realizes Saul means business

Determining the origin of this particular psalm is no ample task. The story behind the song comes from Saul’s continuous attempts on David’s life. David is no doubt fearful for his own safety as Saul seeks him out. The exact moment of strife noted in this poem happens when Saul wanders into the cave where David is hiding; however, Saul does not realize David is there. David is presented with the perfect opportunity to kill the man who is hell bent on killing him. Instead, David seizes this moment to show mercy to the King in the same way the Lord has continuously shown mercy and offered protection to David. 

1 Samuel 24: “When Saul returned from following the Philistines, he was told, “Behold, David is in the wilderness of Engedi.” 2 Then Saul took three thousand chosen men out of all Israel and went to seek David and his men in front of the Wildgoats' Rocks. 3 And he came to the sheepfolds by the way, where there was a cave, and Saul went in to relieve himself. Now David and his men were sitting in the innermost parts of the cave. 4 And the men of David said to him, “Here is the day of which theLord said to you, ‘Behold, I will give your enemy into your hand, and you shall do to him as it shall seem good to you.’” Then David arose and stealthily cut off a corner of Saul's robe. 5 And afterwardDavid's heart struck him, because he had cut off a corner of Saul's robe. 6 He said to his men, “TheLord forbid that I should do this thing to my lord, the Lord's anointed, to put out my hand against him, seeing he is the Lord's anointed.” 7 So David persuaded his men with these words and did not permit them to attack Saul. And Saul rose up and left the cave and went on his way.

8 Afterward David also arose and went out of the cave, and called after Saul, “My lord the king!” And when Saul looked behind him, David bowed with his face to the earth and paid homage. 9 And David said to Saul, “Why do you listen to the words of men who say, ‘Behold, David seeks your harm’? 10 Behold, this day your eyes have seen how the Lord gave you today into my hand in the cave. And some told me to kill you, but I spared you. I said, ‘I will not put out my hand against my lord, for he is the Lord's anointed.’ 11 See, my father, see the corner of your robe in my hand. For by the fact that I cut off the corner of your robe and did not kill you, you may know and see that there is no wrong or treason in my hands. I have not sinned against you, though you hunt my life to take it. 12 May the Lordjudge between me and you, may the Lord avenge me against you, but my hand shall not be against you. 13 As the proverb of the ancients says, ‘Out of the wicked comes wickedness.’ But my hand shall not be against you. 14 After whom has the king of Israel come out? After whom do you pursue? After a dead dog! After a flea! 15 May the Lord therefore be judge and give sentence between me and you, and see to it and plead my cause and deliver me from your hand.”

Throughout 1 Samuel, readers see David constantly fleeing in order to keep his life. Saul seeks him out relentlessly because he feels that David is a threat to his throne. With Joshua, Saul’s son, helping him, Davide is able to narrowly escape death on several different occasions. 

David gives Yahweh the puppy dog eyes

Psalm 57 shows the wide ranges of emotions and thoughts David is experiencing at this point in his life. This lament poem begins with David pleading with God to be merciful towards him; seemingly, this would be something that many people would do if their lives were immediately threatened. In verses 1-3 David expresses his feeling that the merciful hand of Yahweh is the only thing that will deliver him from Saul. This particular passage is separated by the anacrusis, “selah.” while there are many interpretations of what purpose this anacrusis holds, many scholars believe it was a sign that the audience, reader, or whoever is experiencing the psalm, should stop to reflect. David proceeds to explain his problem to the Lord in verses 4-6. He is in need of serious help, and he knows that Yahweh alone can provide that help. However, at the end of verse 6,  there is a sudden swing in mood in progression: “They set a net for my steps; my soul was bowed down. They dug a pit in my way, but they have fallen into it themselves” (emphasis is my own). This verse shows that David’s supplication to Yahweh has paid off, and it ends with the same anacrusis, “selah.” The remainder of the poem goes on to describe David’s praise to the Lord for delivering from the evil he seemed so destined to encounter. 

David wins

This psalm is alive with literary elements to help it achieve the desired effect of the poet. The psalm itself follows the basic order of a lament poem: invocation and supplication (verses 1-3), lamentation (verses 4-6), confession of faith (verse 7), and praise (verses 8-11). Interestingly enough, the shift in mood comes in verse 6, near the exact middle of the poem. 

Verses 1-3: The poem begins with exact parallelism to help show the drastic implications concerning the event being described. Parallelism is used to describe God’s mercy in line 1, and in lines 2-3 it is used again to detail the refuge the Lord has to offer. Imagery comes into the picture (hilarious, right? so punny) to help illustrate the safety to be found in Yahweh’s “wings”: “in the shadow of your wings I will take refuge, till the storms of destruction pass by.”

Verses 4-6: The imagery found in verse 1 pales in comparison to that found in this segment. The poet allots animalistic characteristics to those who are pursuing David, describing them as “lions” and “fiery beasts” who have “spears and arrows” for teeth and “sharp swords” for tongues. This is followed up with more synonymous parallelism that places Yahweh in a position of power: “Be exalted, O God, above the heavens! Let your glory be over all the earth!”. The climax of the poem to this point is marked by the reversal of roles that have seemingly been assigned so far. David becomes the animal who is in danger of falling into the net or pit that have been presented to him by his pursuers. However, David’s enemies are the ones who fall victim to their trap, thus furthering the animalistic qualities already ascribed to them. 

Verse 7: David faith has been strengthened due to the deliverance he experienced at the hand of Yahweh. Parallelism is used in an immensely important way. Verse 7, “My heart is steadfast, O God, my heart is steadfast!”, very closely echoes verse 1, “Be merciful to me, O God, be merciful to me”. The similarity of these two verses highlight the fact David’s supplication was answered. This verse brings the psalm full circle.

Verses 8-11: Since the psalm has come full circle, there are not many new directions for the poet to take while remaining on the same idea. So, in a sense, it starts over. However, instead of an outpouring of fearful emotion, pure happiness and thankfulness is decanted before the Lord. Parallelism (yes, again) and anaphora are used excellently

to accentuate the joy of David. Verse 8 contains imagery in two parallel lines: “Awake, my glory! Awake, O harp and lyre!”. After commanding his own soul to rouse, David expresses his intention to awake more things on the Lord’s behalf by saying, “I will awake the dawn! I will give thanks to you, O Lord, among the nations; I will sing praises to you among the nations.” The last two verses once again use parallelism to drive home their respective points. The idea of wakefulness found in verse 8 should have its own explication, in my opinion. David describes a process, or a cycle, that his spirit goes through in regards to this psalm and the story behind it. First, his soul is awakened: "Awake, my glory [soul]!" Then, he rouses his praise: "Awake, O harp and lyre!" Lastly, He starts a new season of his life, no longer as fearful of Saul as before: "I will awake the dawn!" This unique passage seems almost meta-theatrical in nature; it is a nested story that colors David's response to the original story from start to finish. 

It is surprising to me the amount of repetition of both ideas and words appear in this psalm. The use of parallelism, along with many other literary devices, translate quite well. It’s almost ironic to think that Hebrew poetry may be the most versatile of all poetic styles (or should I say adaptive), and it just so happens to be the style used in the most scrutinized, analyzed, and marginalized  book in the history of mankind. The Hebrew poetry found in Psalms carries beauty, elegance, and understanding with it wherever it goes. 

Like everything else in the Bible, this specific Psalm has survived (and even thrived) in today's world, and in this case, you don't have to look for an obscure reference to it in a song you've never heard, movie you've never watched, or book you've never read. No, I'm not talking about Pirates of the Caribbean (even though the evidence is totally there), but these words penned (presumably) by David are the driving force behind Mumford & Sons' greatest hits, "Awake My Soul." The Americana/Folk Rock staple band often quotes the Bible, along with other staples of classic literature, so it isn't surprising to find this illusion. The song's chorus continually echoes David's cry for the awakening of his soul found in verse 8 (the English Standard Version uses "glory"). 

What gives Samuel the right to serve as a priest?

Throughout the entirety of the Old Testament, readers become keenly aware that Yahweh is a stickler for the rules. When he commands his people to do something in a certain way, he expects them to do it exactly that way. Despite the many shortcomings and outright rebellion of the Israelites depicted in the Old Testament, Yahweh never falters from the way he expects things to be done. This is why it surprised me when Samuel is seen ministering before the Lord in the clothes donned by priests in 1 Samuel 2:18. After all, Samuel isn’t mentioned to be a descendant of the tribe of Levi in the surrounding text, and the priestly duties carried out in ancient Israel are strictly reserved for the Levites . So, what exactly gives Samuel the right to carry out priestly duties in the temple?

A linen ephod would be similar to the ephod worn by the high priests, minus the adornments

In 1 Samuel 1:1, it seems apparent that Samuel belongs to the tribe of Ephraim, a half tribe of Joseph. This seemingly eliminates any possibility of Samuel becoming a priest before the Lord. However, a closer look at the verse reveals something rather intriguing. The text describes Elkanah, Samuel’s father, as being a man “of the hill country of Ephraim.” This does not necessarily mean Elkanah belongs to the tribe of Ephraim, it only implies he lives there. According to the law concerning Levitical priesthood at the time, the tribe of Levi was never given an inheritance of land; rather, the priests of the tribe of Levi are dispersed throughout the entire nation of Israel. Therefore, it is very possible that Elkanah could be a Levite who simply lives among the tribe of Ephraim. To further bolster this possibility, it is important to note that during the time in which the Old Testament was written, sojourners and traveling priests often identified themselves with the name of the dominant tribe of the land in which they resided. Further digging into scripture reveals this to very likely be the case with Elkanah. 1 Chronicles 6:33-38, while a little dry for my taste, reveals a pretty interesting detail regarding the lineage of Samuel and his father, Elkanah: 

“33 These are the men who served and their sons. Of the sons of the Kohathites: Heman the singer the son of Joel, son of Samuel, 34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 son of Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 son of Elkanah, son of Joel, son of Azariah, son of Zephaniah, 37 son of Tahath, son of Assir, son of Ebiasaph, son of Korah, 38 son of Izhar, son of Kohath, son of Levi, son of Israel”.

This lineage includes Samuel and winds all the way back to Levi, son of Israel. Therefore Samuel is indeed a descendant of Levi, and as such, he maintains the right, if not the duty, to serve as a priest for the people of Israel. 

Even with all the evidence compounding to offer proof of Samuel’s Levite bloodline, I like to explore all the possibilities. Might as well have a backup plan, after all. While the evidence presented above offers limited room for doubt of Samuel being a Levite, there is absolutely no doubt that Samuel is a Nazarite:

“9 After they had eaten and drunk in Shiloh, Hannah rose. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the Lord. 10 She was deeply distressed and prayed to the Lordand wept bitterly. 11 And she vowed a vow and said, ‘O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.’” (1 Samuel 1:9-11)

A Nazarite, in simple terms, is a person who makes a vow (or is vowed for, in the case of Samuel) to set themselves apart to the Lord. The notable characteristics of a Nazarite include abstaining from any sort of wine or strong drink, never cutting their hair, and refraining from coming in contact with corpse. Granted, that last characteristic is ignored in many of the Nazarite vows depicted in the Old Testament. The important aspect of a Nazarite, pertaining to this particular train of thought, is their ability to act as priests in the nation of Israel. Nazarites are set apart (consecrated, if you will) from an early age to serve the Lord only. This is a physical embodiment of the quintessential goal of Yahweh to have his people be set apart from the surrounding nations. While Nazarites are not considered Levitical priests in general, they do serve the Lord in surprisingly priestly ways. They are consecrated to minister before Yahweh in a variety of different capacities. Many Nazarites found in the Old Testament carry out their duties in the temple, much like Samuel. So, while the Nazarite priesthood resulting from a Nazarite vow is not synonymous with the Levitical priesthood, it does entail priestly duties being fulfilled. 

Whether the reader would like to view Samuel as a Levite or simply as a Nazarite, there is no question that he had the right and obligation to minister before the Lord. His presence in the temple may come as a surprise to readers at first, but upon further investigation, it becomes the only logical place for Samuel to be. If anything, considering his lineage and consecration as a Nazarite, it should be more surprising that Samuel ever set foot outside of the temple. He apparently had a double dose of the priesthood.