1963 Israel POP UP BOOK Hebrew JUDAICA Bible SAMSON Jewish JUDAICA Biblical

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1963 Israel POP UP BOOK Hebrew JUDAICA Bible SAMSON Jewish JUDAICA Biblical:
$75.00

DESCRIPTION : This exceptionaly rare HEBREW POP UP book is an ORIGINAL Israeli creation .It was DESIGNED , MANUFACTURED and PUBLISHED in 1963 , Tel Aviv Israel bypublisher A.Naor . Designed by Theora . It\'s important to emphasize - This isnot an Israeli - Hebrew adoptation-translation of a foreign book . This isindeed a genuine ISRAELI - HEBREW POP UP BOOK . The Biblical storyofSHIMSHON HAGIBOR , The legendary \"SAMSON\" the hero ,wasadopted to a shortened childrens\' book text. The book consists of FOURPOP UP scenes , Designed to the best ability of the Israeli pop up designers.All the pop up mechanical parts are intact and working. No part is missing .Original illustrated cardboard cover. Around 10 x 7\" . Four POP UPscenes ( 8 pp ) . Good condition. Slight cover wear . The sensitive spine wasmended - reinforced by acid free archival transparent tape ( Can hardly be seen). ( Pls look at scan for accurate AS IS images ). Will be sent in a specialprotective rigid package.

PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : Shipp worldwide via registered airmail is $16 . Will be sent in a special protective rigid package. Handling within 3-5 days after payment. Estimated Int\'l duration around 14 days.

David (/ˈdeɪvɪd/; Hebrew: דָּוִד, דָּוִיד, Modern David Tiberian Dāwîḏ; ISO 259-3 Dawid; Arabic: داود‎ Dāwūd; Syriac: ܕܘܝܕ Dawid) was, according to the Hebrew Bible, the second king of the United Kingdom of Israel and Judah, and according to the New Testament Gospels of Matthew and Luke, an ancestor of Jesus. His life is conventionally dated to c. 1040–970 BC, his reign over Judah c. 1010–1002 BC, and his reign over the United Kingdom c. 1002–970 BC.[1]The Books of Samuel, 1 Kings, and 1 Chronicles are the only sources of information on David, although the Tel Dan Stele (dated c. 850–835 BC) contains the phrase בית דוד (Beit David), read as \"House of David\", which most scholars take as confirmation of the existence in the mid-9th century BC of a Judean royal dynasty called the House of David.[2]He is depicted as a righteous king, although not without faults, as well as an acclaimed warrior, musician, and poet, traditionally credited for composing many of the psalms contained in the Book of Psalms.David is central to Jewish, Christian, and Islamic doctrine and culture. Biblical tradition maintains that a direct descendant of David will be the Messiah. In Islam, he is considered a prophet.According to the biblical narrative, the prophet Samuel sought a new king from the sons of Jesse of Bethlehem. Samuel examined seven of Jesse\'s sons, but said to him, \"The Lord has not chosen these.” Samuel inquired if Jesse had any other sons. \"There is still the youngest\", Jesse answered, referring to David. Samuel said, \"Send for him; and had him brought in. Then the Lord said, \"Rise and anoint him; this is the one.\" So Samuel took the horn of oil and anointed him. Samuel then went to Ramah.[3]At the court of SaulAs punishment, Saul was tormented by an \"evil spirit\" (1 Samuel 16:14) and it was suggested he send for David, a young warrior famed for bravery and his harp playing. Saul did so, and made David one of his armor-bearers.[4] From then on, \"whenever the evil spirit came upon Saul, David would take his harp and play. Then relief would come to Saul; he would feel better, and the evil spirit would leave him.\"David and GoliathMain article: GoliathAccording to 1 Samuel 17, the \'men of Israel\' under King Saul faced the Philistines near the Valley of Elah. David heard the Philistine giant Goliath challenge the Israelites to send their own champion to decide the outcome in single combat; Goliath used to regularly stand opposite the Israelite camp and shout insults concerning King Saul and the Israelite people. David told Saul he was prepared to face Goliath alone. David picked five smooth stones from a nearby brook, and struck Goliath in the forehead with a stone from his sling. Goliath fell dead, and David took Goliath\'s sword and beheaded him. The Philistines fled in terror. Saul inquired about the name of the young champion and David told him that he was the son of Jesse.[4]However, according to some translations, 2 Samuel 21:19 states that Goliath was killed by Elhanan son of Jair from Bethlehem. \"Most likely, storytellers displaced the deed from the otherwise obscure Elhanan onto the more famous character, David.\"[5]Goliath (Hebrew: גָּלְיָת, Modern Golyat Tiberian Golyāṯ; Arabic: جالوت, Ǧālūt (Qur\'anic term), جليات Ǧulyāt (Christian term)) or Goliath of Gath (one of five city states of the Philistines) is a giant Philistine warrior defeated by the young David, the future king of Israel, in the Bible\'s Books of Samuel (1 Samuel 17).The original purpose of the story was to show David\'s identity as the true king of Israel.[1] Post-Classical Jewish traditions stressed Goliath\'s status as the representative of paganism, in contrast to David, the champion of the God of Israel. Christian tradition gave him a distinctively Christian perspective, seeing in David\'s battle with Goliath the victory of God\'s King over the enemies of God\'s helpless people as a prefiguring of Jesus\' victory over sin on the Cross and the Church\'s victory over Satan.[2]The account of the battle between David and Goliath is told in 1 Samuel, chapter 17.[3] Saul and the Israelites are facing the Philistines near the Valley of Elah. Twice a day for 40 days, Goliath, the champion of the Philistines, comes out between the lines and challenges the Israelites to send out a champion of their own to decide the outcome in single combat, but Saul and all the Israelites are afraid. David, bringing food for his elder brothers, hears that Saul has promised to reward any man who defeats Goliath, and accepts the challenge. Saul reluctantly agrees and offers his armor, which David declines, taking only his sling and five stones from a brook.David and Goliath confront each other, Goliath with his armor and shield, David with his staff and sling. \"The Philistine cursed David by his gods.\" but David replies: \"This day Jehovah will deliver you into my hand, and I will strike you down; and I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth; that all the earth may know thatthere is a God in Israel, and that all this assembly may know that God saves not with sword and spear; for the battle is God’s, and he will give you into our hand.\"[4]David hurls a stone from his sling with all his might and hits Goliath in the center of his forehead, Goliath falls on his face to the ground, and David cuts off his head. The Philistines flee and are pursued by the Israelites \"as far as Gath and the gates of Ekron\". David puts the armor of Goliath in his own tent and takes the head to Jerusalem, and Saul sends Abner to bring the boy to him. The king asks whose son he is, and David answers, \"I am the son of your servant Jesse the Bethlehemite.\"Textual considerationsTextual historyThe earliest manuscripts, such as the fourth-century AD Codex Vaticanus Graecus 1209 do not contain the verses describing David coming each day with food for his brothers, nor 1 Samuel 17:55–58 in which Saul seems unaware of David’s identity, referring to him as \"this youth\" and asking Abner to find out the name of his father. The narrative therefore reads that Goliath challenges the Israelites to combat, the Israelites are afraid, and David, already with Saul, accepts the challenge.[5] This removes a number of ambiguities which have puzzled commentators: it removes 1 Samuel 17:55–58 in which Saul seems not to know David, despite having taken him as his shield-bearer and harpist; it removes 1 Samuel 17:50, the presence of which makes it seem as if David kills Goliath twice, once with his sling and then again with a sword;[6] and it gives David a clear reason, as Saul’s personal shield-bearer, for accepting Goliath’s challenge. Scholars drawing on studies of oral transmission and folklore have concluded that the non-Septuagint material “is a folktale grafted onto the initial text of … 1 Samuel.”[7]Goliath\'s heightGoliath\'s stature grew at the hand of narrators or scribes: the oldest manuscripts — the Dead Sea Scrolls text of Samuel, the 1st century historian Josephus, and the 4th century Septuagint manuscripts — all give his height as \"four cubits and a span\" (6 feet 9 inches or 2.06 metres); later manuscripts increase this to \"six cubits and a span\" (9 feet 9 inches or 2.97 metres).[1]Goliath\'s injury and fallThe biblical account describes Goliath as falling on his face after he is struck by a stone that sank into his forehead. British rabbi Jonathan Magonet has discussed some of the textual difficulties this raises.[8] In the first place, he notes that archaeological information suggests that Philistine helmets generally had a forehead covering, in some cases extending down to the nose. Why (he asks) should David aim at such an impenetrable spot (and how did it hit with such force to penetrate thick bone)? And why should Goliath fall forward when struck by something heavy enough to stop him, rather than backwards? An answer to both questions, Magonet suggests, lies in the Hebrew word meitzach, normally translated forehead. A word almost identical with it appears earlier in the passage — the word mitzchat, translated as \"greaves\" — the flexible leg-armour that protected Goliath\'s lower leg (see I Samuel 17: 6). It is possible, grammatically in the passage, for the same word to be used in verse 49, a reconstruction of which, replacing meitzach with mitzchat, would imply that the stone sank down behind Goliath\'s leg-armour (as his leg was bent), making it impossible for him to straighten his leg, and causing him to stumble and fall. Then David removed the head of Goliath to show all that the giant was killed.Elhanan and GoliathA Goliath makes another appearance in 2 Samuel 21:19, which tells how Goliath the Gittite was killed by “Elhanan the son of Jaare-oregim, the Bethlehemite.” The fourth-century B.C. 1 Chronicles explains the second Goliath by saying that Elhanan \"slew Lahmi the brother of Goliath\", apparently constructing the name Lahmi from the last portion of the word \"Bethlehemite\" (\"beit-ha’lahmi\").[9] The King James Bible translators adopted this into their translation of 2 Samuel 21:18–19, although the Hebrew text at this point makes no mention of the word \"brother\". \"Most likely, storytellers displaced the deed from the otherwise obscure Elhanan onto the more famous character, David.\"[10]Goliath and the PhilistinesTelles-Safi, the biblical Gath and traditional home of Goliath, has been the subject of extensive excavations by Israel’s Bar-Ilan University. The archaeologists have established that this was one of the largest of the Philistine cities until destroyed in the ninth century BC, an event from which it never recovered. A potsherd discovered at the site, and reliably dated to the tenth to mid-ninth centuries BC, is inscribed with the two names “alwt” and “wlt.” While the names are not directly connected with the biblical Goliath, they are etymologically related and demonstrate that the name fits with the context of late-tenth/early-ninth-century BC Philistine culture. The name “Goliath” itself is non-Semitic and has been linked with the Lydian king Alyattes, which also fits the Philistine context of the biblical Goliath story.[11] A similar name, Uliat, is also attested in Carian inscriptions[12] Aren Maeir, director of the excavation, comments: \"Here we have very nice evidence [that] the name Goliath appearing in the Bible in the context of the story of David and Goliath … is not some later literary creation.\"[13]Goliath and SaulThe underlying purpose of the story of Goliath is to show that Saul is not fit to be king (and that David is). Saul was chosen to lead the Israelites against their enemies, but when faced with Goliath he refuses to do so; Goliath is a giant, and Saul is a very tall man. His exact height is not given, but he\'s a head taller than anyone else in all Israel [1 Samuel 9:2]) which implies he was over 6-feet-tall (1.83 m); and Saul\'s armour and weaponry are apparently no worse than Goliath\'s (and David, of course, refuses Saul\'s armour in any case). \"David declares that when a lion or bear came and attacked his father\'s sheep, he battled against it and killed it, [but Saul] has been cowering in fear instead of rising up and attacking the threat to his sheep (i.e. Israel).\"[1]Goliath and the GreeksThe armor described in 1 Samuel 17 is typical of Greek armor of the sixth century BC rather than of Philistines armor of the tenth century, and narrative formulae such as the settlement of battle by single combat between champions is characteristic of the Homeric epics (the Iliad) but not of the ancient Near East. The designation of Goliath as a איש הביניים, \"man of the in-between\" (a longstanding difficulty in translating 1 Samuel 17) appears to be a borrowing from Greek \"man of the metaikhmion (μεταίχμιον)\", i.e. the space between two opposite army camps where champion combat would take place.[14]A story very similar to that of David and Goliath appears in the Iliad, where the young Nestor fights and conquers the giant Ereuthalion.[15] Each giant wields a distinctive weapon—an iron club in Ereuthalion’s case, a massive bronze spear in Goliath’s; each giant, clad in armor, comes out of the enemy’s massed array to challenge all the warriors in the opposing army; in each case the seasoned warriors are afraid, and the challenge is taken up by a stripling, the youngest in his family (Nestor is the twelfth son of Neleus, David the seventh or eighth son of Jesse). In each case an older and more experienced father figure (Nestor’s own father, David’s patron Saul) tells the boy that he is too young and inexperienced, but in each case the young hero receives divine aid and the giant is left sprawling on the ground. Nestor, fighting on foot, then takes the chariot of his enemy, while David, on foot, takes the sword of Goliath. The enemy army then flees, the victors pursue and slaughter them and return with their bodies, and the boy-hero is acclaimed by the people.[16]Later traditionsJewishAccording to the Babylonian Talmud (Sotah42b) Goliath was a son of Orpah, the sister-in-law of Ruth, David\'s own great grandmother (Ruth → Obed → Jesse → David). Ruth Rabbah, a haggadic and homiletic interpretation of the Book of Ruth, makes the blood-relationship even closer, considering Orpah and Ruth to have been full sisters. Orpah was said to have made a pretense of accompanying Ruth but after forty paces left her. Thereafter she led a dissolute life. According to the Jerusalem Talmud Goliath was born by polyspermy, and had about one hundred fathers.[17]The Talmud stresses the thrasonical Goliath\'s ungodliness: his taunts before the Israelites included the boast that it was he who had captured the Ark of the Covenant and brought it to the temple of Dagon; and his challenges to combat were made at morning and evening in order to disturb the Israelites in their prayers. His armour weighed 60 tons, according to rabbi Hanina; 120, according to rabbi Abba bar Kahana; and his sword, which became the sword of David, had marvellous powers. On his death it was found that his heart carried the image of Dagon, who thereby also came to a shameful downfall.[18]In Pseudo-Philo, believed to have been composed between 135 BCE. and 70 CE, David picks up seven stones and writes on them the names of his fathers, his own name, and the name of God, one name per stone; then, speaking to Goliath, he says \"Hear this word before you die: were not the two woman from whom you and I were born, sisters? And your mother was Orpah and my mother Ruth ...\" After David strikes Goliath with the stone he runs to Goliath before he dies and Goliath says \"Hurry and kill me and rejoice.\" and David replies \"Before you die, open your eyes and see your slayer.\" Goliath sees an angel and tells David that it is not he who has killed him but the angel. Pseudo-Philo then goes on to say that the angel of the Lord changes David\'s appearance so that no one recognizes him, and thus Saul asks who he is.[19]