Songs, Week of 3 January 2006
EL SHADAY
"El Shaday" is translated as "Almighty God." The song refers to the diaspora, the main topic of the four books we're studying this week. "Diaspora" means "dispersion" and refers to the dispersion of the Jews after the fall of northern Israel (722 BCE) and then when Judah fell in 587/6 (the Babylonian Captivity). King Cyrus conquered Babylon and allowed the Jews to return and restore their city and temple (as told in the books of Ezra and Nehemiah). The Jewish temple was finally destroyed by the Romans in 70 AD (CE). The song refers to the resettling of Palestine by the Jews in the twentieth century but, of course, could apply as well to the first resettlement described in the books of Ezra and Nehemiah. Israeli singer, Ofra Haza, co-wrote this song. She was one of the more famous people to die of AIDS.
As I lEL SHADAY
"El Shaday" is translated as "Almighty God." The song refers to the diaspora, the main topic of the four books we're studying this week. "Diaspora" means "dispersion" and refers to the dispersion of the Jews after the fall of northern Israel (722 BCE) and then when Judah fell in 587/6 (the Babylonian Captivity). King Cyrus conquered Babylon and allowed the Jews to return and restore their city and temple (as told in the books of Ezra and Nehemiah). The Jewish temple was finally destroyed by the Romans in 70 AD (CE). The song refers to the resettling of Palestine by the Jews in the twentieth century but, of course, could apply as well to the first resettlement described in the books of Ezra and Nehemiah. Israeli singer, Ofra Haza, co-wrote this song. She was one of the more famous people to die of AIDS.
ook back on yesteryear, a picture's coming clear: As I look back on yesteryear, a picture's coming clear: I see my father work the fields, my mother holds me near. I traveled far but now I'm here to sing for you my tears. I traveled far but now I'm here to sing for you my tears. The yellow moon shines in my eyes and watches while I cry. The yellow moon shines in my eyes and watches while I cry. Oh, Oh, Oh, El Shaday, Oh, Oh, El Shaday. Tell me who am I, tell me who am I. Oh, El Shaday.Many years and tears ago, my people were scattered taking with them broken souls from homes where time once mattered. My lovely land, my lonely land, alone two thousand years And now returned our Holy Land, but its fields are filled with tears. [Hebrew] Oh, Oh, Oh, El Shaday, Oh, Oh, El Shaday. Tell me who am I, tell me who am I. Oh, El Shaday.
YOU CAN'T BEAT GOD GIVING
This gospel song is similar to King David's beautiful psalm of thanksgiving in 1 Chronicles 29:10ff.
You can't beat God giving no matter how you try. For just as sure as you are living and the Lord is in Heaven on high, the more you kneel the more he gives to you, just before giving, because it's really true, that you can't beat God giving no matter how you try. He sends the sun and he sends the rain, he sends the harvest's golden grain and he calms the sea every now and then, because he's my best friend and that's why I say: You can't beat God giving no matter how you try. For just as sure as you are living and the Lord is in Heaven on high, the more you kneel the more he gives to you, just keeps on giving, because it's really true, true that you can't, you just can't, you really can't beat God giving no matter how you try. No matter how you try. No matter how you try. This gospel song is similar to King David's beautiful psalm of thanksgiving in 1 Chronicles 29:10ff.
NO COWARD SOLDIER
Throughout the books of Kings and Chronicles, kings are told to rely on God and God only. But often fear caused them to ally with foreign rulers, thus compromising their religion. That's why Elisha insisted on the chariots of God and kings are praised for relying solely on God, as when Hezekiah opposes the Assyrians in 2 Chronicles 32. This gospel song is similar in sentiment.
God don't want, he don't want no coward soldier, he don't need no coward soldiers in his band. Oh, Lord, Oh, yes! God can't use no coward soldier, he don't want no coward soldier, he don't need no coward soldier, he won't have no coward soldier, he won't have no coward soldier in his band. I tell you that God don't want, he don't want no coward soldier, he don't want no coward soldier, he don't need no coward soldier, he won't need no coward soldier in his band. Oh, Lord! I tell you that God don't need, He don't use, he won't have no coward soldier, you can't bring it to the army, he don't need no coward soldier in his band. He told some to sing, others he said to preach. Some he gave a story and those he told to teach. Now every man must work out his own soul's salvation. But when the children of God get together they're sure going to rock the nation. I tell you that God don't want and he don't want no coward soldier, he don't need no coward solder in his band. I tell you that God can't use and he don't need no coward soldier, he won't have no coward soldier in his band. It takes love to be a good soldier, a mighty big heart to be a good soldier, a whole lot of grace to be a good soldier, you gotta talk right to be a good soldier, Lord help me to be a good soldier, Lord help me to be a good soldier, gotta live right to be a good soldier, gotta talk right to be, give me a right to be, please give me a right to be, please give me a right to be a good soldier.Throughout the books of Kings and Chronicles, kings are told to rely on God and God only. But often fear caused them to ally with foreign rulers, thus compromising their religion. That's why Elisha insisted on the chariots of God and kings are praised for relying solely on God, as when Hezekiah opposes the Assyrians in 2 Chronicles 32. This gospel song is similar in sentiment.
Songs, Week of 27 December 2005
Solomon Becomes King
THE TWO HARLOTS
Sacred Harp songs are sometimes named after the source melody, not the subject of the song. The subject of this song is similar to the feeling of repentance David felt following the episode with Bathsheba, as shown in Psalm 51:Solomon Becomes King
1: Now king David was old and stricken in years; 32: And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
33: The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: 34: And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.38: So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. 39: And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 40: And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
ZADOK THE PRIEST (G. F. Handel)
Zadok the priest, and Nathan the prophet, anointed Solomon king. And all the people rejoiced, rejoiced, rejoiced, and all the people rejoiced, rejoiced, rejoiced, rejoiced, rejoiced, rejoiced, and all the people rejoiced, rejoiced, rejoiced and said, God save the king. Long live the king. God save the king. May the king live forever. Amen. Alleluia. Amen. Alleluia. Amen!
THE TWO HARLOTS
1: Now the days of David drew nigh that he should die; 10: So David slept with his fathers, and was buried in the city of David. 12: Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. 16: Then came there two women, that were harlots, unto the king, and stood before him. 17: And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18: And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. 19: And this woman's child died in the night; because she overlaid it. 20: And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. 21: And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. 22: And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. 23: Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. 24: And the king said, Bring me a sword. And they brought a sword before the king. 25: And the king said, Divide the living child in two, and give half to the one, and half to the other. 26: Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. 27: Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. 28: And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.
Elijah9: And he came thither unto a cave, and lodged there; And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: 12: And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.
5: But Jezebel his wife said unto him, 7: Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8: So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9: And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: 10: And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. Then carry him out, and stone him, that he may die. 11: And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. 14: Then they sent to Jezebel, saying, Naboth is stoned, and is dead. 15: And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 16: And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. 17: And the word of the LORD came to Elijah the Tishbite, saying, 18: Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19: And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. 20: And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD. 27: And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 33: And the king of Israel disguised himself and went into battle. 34: And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35: And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 37: So the king died, and was brought to Samaria; and they buried the king in Samaria. 38: And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; according unto the word of the LORD.
Sainte Nicholaes, Godes druth [God's beloved], tymbre [make] us faiere scoone hus [pleasant dwelling places]. At [throug] thi burth [birth], at thi bare [bier, coffin], Sainte Nicholaes, bring us wel thare [safely there].
CUSSETTAElisha
19: So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. 20: And he left the oxen, and ran after Elijah.Naboth's Vineyard: Ahab and Jezebel
1: And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. 2: And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. 3: And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. 4: And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him. And he laid him down upon his bed, and turned away his face, and would eat no bread.5: But Jezebel his wife said unto him, 7: Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. 8: So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth. 9: And she wrote in the letters, saying, Proclaim a fast, and set Naboth on high among the people: 10: And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. Then carry him out, and stone him, that he may die. 11: And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, and as it was written in the letters which she had sent unto them. 14: Then they sent to Jezebel, saying, Naboth is stoned, and is dead. 15: And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. 16: And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. 17: And the word of the LORD came to Elijah the Tishbite, saying, 18: Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. 19: And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. 20: And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD. 27: And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. 33: And the king of Israel disguised himself and went into battle. 34: And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. 35: And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 37: So the king died, and was brought to Samaria; and they buried the king in Samaria. 38: And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; according unto the word of the LORD.
Elijah and Elisha and Chariots of Fire
11: And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. 12: And Elisha saw it, and he cried, My father, my father, the chariots of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. 13: He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14: And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.GUARDIAN ANGELS
Verses that refer to "chariots of Israel, and the horsemen thereof" evokes the idea of guardian angels, familiar in Christian belief. It was a comforting thought in Elisha's day and no doubt today, as in this song:
Guardian angels around my bed, joining me in my prayers. They hush the shadows when they dance about, they shoo away the bears. Guardian angels to comfort me if I wake in the night. They gather all my dreams, their haloes are my light. They dry my tears if I should weep, they tuck me in, they rouse me from my sleep. Guardian angels around my bed, standing by till I rise. There's one with shining wings wbo holds my hand and shows me Paradise. {Repeat}Verses that refer to "chariots of Israel, and the horsemen thereof" evokes the idea of guardian angels, familiar in Christian belief. It was a comforting thought in Elisha's day and no doubt today, as in this song:
SAINTE NICHOLAES
Christian hagiographies (stories of saints) derive from the Elijah/Elisha tales, beginning with the life of Jesus. Such stories were also linked with Saint Nicholas, the early Christian martyr who later became Santa Claus. The following short chant may be the earliest song in the English language (about 1000 CE):Sainte Nicholaes, Godes druth [God's beloved], tymbre [make] us faiere scoone hus [pleasant dwelling places]. At [throug] thi burth [birth], at thi bare [bier, coffin], Sainte Nicholaes, bring us wel thare [safely there].
Show pity, Lord. O Lord forgive. Let a repenting rebel live; are not thy mercies large and free? May not a sinner trust in Thee? Yet save a trembling sinner, Lord, whose hope still hovering round, Thy word would light on some sweet promise there. Some sure support against despair.
ONCE IN ROYAL DAVID'S CITY
In this Christmas season, we are reminded that, according to the Gospels, Jesus was born of the line of David, in King David's city, insuring his royal status and a continuation of the Davidic Promise (Covenant):
Once in royal David’s city stood a lowly cattle shed, Where a mother laid her Baby in a manger for His bed: Mary was that mother mild, Jesus Christ her little Child.In this Christmas season, we are reminded that, according to the Gospels, Jesus was born of the line of David, in King David's city, insuring his royal status and a continuation of the Davidic Promise (Covenant):
PSALM 17
When Judah's King Hezekiah knows he's dying, he pleads with God (2 Kings 20:1-3), in the manner of request psalms, such as Psalm 17:
Ah! turn me not away, receive me, though unworthy! Ah! turn me not away, receive me, though unworthy! Hear Thou my cry, hear thou my cry, behold, Lord, my distress! Answer me from Thy throne, haste Thee, Lord, to mine aid, Thy pity show in my deep anguish! Thy pity show in my deep anguish! Let not the sword of vengeance smite me,Though righteous Thine anger, O Lord! Shield me in danger, O regard me! On Thee, Lord, alone will I call.O Divine Redeemer! O Divine Redeemer! I pray Thee, grant me pardon, and remember not, remember not my sins! Forgive me, O divine Redeemer! I pray Thee, grant me pardon, and remember not, remember not my sins!When Judah's King Hezekiah knows he's dying, he pleads with God (2 Kings 20:1-3), in the manner of request psalms, such as Psalm 17:
1: Hear the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. 2: Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. 3: Thou has proved mine heart; thou hast visited me in the night; thou has tried me, and shalt find nothing; I am purposed that my mouth shall not transgress. 4: Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer. 5: Hold up my goings in thy paths, that my footsteps slip not. 6: I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech. 7: Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust in thee from those that rise up against them.
8: Keep me as the apple of the eye, hide me under the shadow of thy wings, 9: From the wicked that oppress me. . . .
8: Keep me as the apple of the eye, hide me under the shadow of thy wings, 9: From the wicked that oppress me. . . .
O, DIVINE REDEEMER
The French composer, Charles Gounod, adopted those psalms in, "O Divine Redeemer," a song he wrote just before his death, which has now become a familiar concert item in its English translation:
The French composer, Charles Gounod, adopted those psalms in, "O Divine Redeemer," a song he wrote just before his death, which has now become a familiar concert item in its English translation:
Night gathers round my soul; fearful I cry to Thee; Come to mine aid, O Lord! Haste Thee, Lord, haste to help me! Hear my cry, hear my cry, Save me, Lord, in Thy mercy; Hear my cry! Hear my cry. Come and save me, O Lord! O, divine Redeemer! O, divine Redeemer! I pray Thee, grant me pardon, And remember not, remember not, O Lord, my sins! Save, in the day of retribution, from Death shield Thou me, O my God! O, divine Redeemer, have mercy! Help me, my Savior!
BIBLE SONGS, WEEK OF 20 December 2005
COME LIFE, SHAKER LIFE
The Shake
r community in America is famous for its spartan (very spare or simple) lifestyle (no electricity, etc.). Harrison Ford's movie, Witness, shows the community as background to the film. At the same time, the community does not look down on dancing, as Micah looked down on David in the Bible text you've read. Here's a Shaker song about that incident. In fact, the Shakers got their name from their ecstatic movements made in worship (as did the Quakers). Here they are proud to "be a David" and "show Michal" how to worship God:
Come life, Shaker life. Come life eternal. Shake, shake out of me all that is carnal. I'll take nimble steps. I'll be a David: I'll show Michal twice how he behaved.
FOLLOWERS OF THE LAMB
Another Shaker song, which shows how David's dance before the Lord has influenced Shaker Christians to this day, who worship Jesus (the "Lamb") in the same way:
O Brethren [Brothers] ain't you happy (3), ye followers of the Lamb. Chorus: Sing on, dance on, followers of Emanuel. Sing on, dance on, ye followers of the Lamb. O Sisters ain't you happy (3), ye followers of the Lamb. (Repeat chorus) I'm glad I am a Shaker (3) ye followers of the Lamb. (Repeat chorus) I'll cross my ugly nature (3), ye followers of the Lamb. (Chorus) I mean to be obedient (3) ye followers of the Lamb. (Chorus).
A COMPANION TO STIFF
"Stiff" here is the proud self, such as Micah showed when scolding David for his public dancing. The message is that true worship of God should make one "free," not constrained or inhibited in one's movements:
A companion to stiff I will not be. I'll drive you off, I will be free. The gospel is free for everyone. The gospel is free for old and young. Old stiff, you have no business here. 'Tis time that you be gone. I'll give you a dismission [dismissal] here so now be gone, be gone! Old stiff, you have no business here. 'Tis time that you be gone. I'll give you a dismission here so now be gone, be gone!
SIMPLE GIFTS
This is e
asily the most famous Shaker song, made world famous by Aaron Copland's variations in his ballet, APPALACHIAN SPRING. Here "simple" suggests free and open; this, for the Shakers, is a "gift" from God (as it was for David). If one is truly innocent ("true simplicity"), "to bow and to bend" is not wrong. Note the double meaning on "bow and bend," which suggests obedience but also the movements of a dance, as here. If one "turns" in dance, one will be justified ("right") before God, as David was in God's eyes, though not in Micah's eyes.
PSALM 52
This Psalm was supposedly written when Saul was informed that David had gone to the house of the priest, Ahimilech. (See the superscription of Psalm 52.) As usual, it's a warning to evildoers that the good will flourish while the evil will perish. (The Gospel song, "Run On" is a variant of this theme: "some day God Almighty gonna cut you down!") NOTE: Some Psalms have superscriptions, or writing above the Psalm [super=above; script=writing] explaining the purpose of the Psalm. (Scholars still don't know what "Selah" meant, but it's assumed to be a musical direction, such as "sing in unison," "repeat," etc.)
This is more traditional gospel, affirming faith in what the Bible said. These feelings here were typical of what David must have felt when pursued by Saul:
Trouble keeps on rising on every hand, I wonder when will my ship will land. I'm gonna press on home, like the Bible said. I don't know, I can't see what lies ahead. I've never laid on a bed of ease, I've had to sail through stormy seas. But I'm gonna press on, like the Bible said. You know I don't know and I can't see what lies ahead. When times were good, friends were on my side. But oh when times got bad they told each other, "Hide!" But I'm gonna press on, like the Bible said. Oh, you know I don't know, I can't see, hey, what lies ahead. Let me tell you I don't know and I can't see what lies ahead!COME LIFE, SHAKER LIFE
The Shake
r community in America is famous for its spartan (very spare or simple) lifestyle (no electricity, etc.). Harrison Ford's movie, Witness, shows the community as background to the film. At the same time, the community does not look down on dancing, as Micah looked down on David in the Bible text you've read. Here's a Shaker song about that incident. In fact, the Shakers got their name from their ecstatic movements made in worship (as did the Quakers). Here they are proud to "be a David" and "show Michal" how to worship God:Come life, Shaker life. Come life eternal. Shake, shake out of me all that is carnal. I'll take nimble steps. I'll be a David: I'll show Michal twice how he behaved.
FOLLOWERS OF THE LAMB
Another Shaker song, which shows how David's dance before the Lord has influenced Shaker Christians to this day, who worship Jesus (the "Lamb") in the same way:
O Brethren [Brothers] ain't you happy (3), ye followers of the Lamb. Chorus: Sing on, dance on, followers of Emanuel. Sing on, dance on, ye followers of the Lamb. O Sisters ain't you happy (3), ye followers of the Lamb. (Repeat chorus) I'm glad I am a Shaker (3) ye followers of the Lamb. (Repeat chorus) I'll cross my ugly nature (3), ye followers of the Lamb. (Chorus) I mean to be obedient (3) ye followers of the Lamb. (Chorus).
A COMPANION TO STIFF
"Stiff" here is the proud self, such as Micah showed when scolding David for his public dancing. The message is that true worship of God should make one "free," not constrained or inhibited in one's movements:
A companion to stiff I will not be. I'll drive you off, I will be free. The gospel is free for everyone. The gospel is free for old and young. Old stiff, you have no business here. 'Tis time that you be gone. I'll give you a dismission [dismissal] here so now be gone, be gone! Old stiff, you have no business here. 'Tis time that you be gone. I'll give you a dismission here so now be gone, be gone!
SIMPLE GIFTS
This is e
asily the most famous Shaker song, made world famous by Aaron Copland's variations in his ballet, APPALACHIAN SPRING. Here "simple" suggests free and open; this, for the Shakers, is a "gift" from God (as it was for David). If one is truly innocent ("true simplicity"), "to bow and to bend" is not wrong. Note the double meaning on "bow and bend," which suggests obedience but also the movements of a dance, as here. If one "turns" in dance, one will be justified ("right") before God, as David was in God's eyes, though not in Micah's eyes. 'Tis the gift to be simple, 'tis the gift to be free, 'tis the gift to come down where we ought to be; and when we find ourselves in the place just right 'twill be in the valley of love nd delight. When true simplicity is gained, to bow and to bend we shant be ashamed to turn, turn will be our delight 'til by turning, turning we come round right.
PSALM 52
This Psalm was supposedly written when Saul was informed that David had gone to the house of the priest, Ahimilech. (See the superscription of Psalm 52.) As usual, it's a warning to evildoers that the good will flourish while the evil will perish. (The Gospel song, "Run On" is a variant of this theme: "some day God Almighty gonna cut you down!") NOTE: Some Psalms have superscriptions, or writing above the Psalm [super=above; script=writing] explaining the purpose of the Psalm. (Scholars still don't know what "Selah" meant, but it's assumed to be a musical direction, such as "sing in unison," "repeat," etc.)
1: Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
2: Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
3: Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.
4: Thou lovest all devouring words, O thou deceitful tongue.
5: God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
6: The righteous also shall see, and fear, and shall laugh at him:
7: Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
8: But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
9: I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
PRESS ON LIKE THE BIBLE SAID2: Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
3: Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.
4: Thou lovest all devouring words, O thou deceitful tongue.
5: God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
6: The righteous also shall see, and fear, and shall laugh at him:
7: Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
8: But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
9: I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
This is more traditional gospel, affirming faith in what the Bible said. These feelings here were typical of what David must have felt when pursued by Saul:
I'VE COME SO FAR
Even more than the other songs, this might have been written by David himself, when pursued by the mad king, Saul.
I've come so far, I believe I can run on, run on some more. Yeah, I've come so far, I believe I can run on, run on some more. Didn't think I'd see another morning sun, the night has passed, now I can run. I've come so far, I believe I can run on some more. So-called friends, oh they cheered when I began, when I began. But when I stumbled they wouldn't lend me, they wouldn't lend me a hand, oh no! But when I've fallen 'bout as low as I could go, I cried, "Lord have mercy!" and oh he fixed it so. I've come so far and I believe I can run on some more. Oh, Lord, some more! I surprised myself with the strength God gave me. Oh, back against the wall, something within, oh, within raised me, yes it did! Now everytime I stumble, I began to climb, enemies tried to grab me but I've broken loose every time. I've come so far, I believe I can run on some more. But when I've fallen 'bout low as I could go, I cried, "Lord have mercy!" and he fixed it so! I've come so far, I believe, I believe I can run on some more! Even more than the other songs, this might have been written by David himself, when pursued by the mad king, Saul.
I WILL FIGHT AND NEVER SLACK* [*tire, weaken]
Another Shaker song, typial of the sentiment felt by early Jewish leaders, that they would fight on until completion of God's work:
I will fight, fight & never slack until I overcome the enemy. I will fight, fight & never slack until I overcome the enemy. I have got a little swordwhich Mother Ann has give to me, I will fight, fight, fight, fight fight & slay the enemy. (Repeat)Another Shaker song, typial of the sentiment felt by early Jewish leaders, that they would fight on until completion of God's work:
STRONG AGAIN
This too might have been written by David, who would soon become king and be "strong again":
Strong again, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. You can't stop me, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. You can't stop me, child, I'm ready to go. Everyone tried to trip me up, I've had to drink from a bitter cup. I've been as low as I've ever been. But that was then, now I'm strong again. Strong again, child, I'm ready to go. Strong again, I'm ready to go. You know, I've been low as I've ever been. That was then, child, I'm strong again. I'm ready to move, I'm ready to go. I'm a child of God, 'cause that's how ?slow. Lord if you need me, just say when. Choose me and use me, I'm strong again. Strong again, I'm ready to go. Strong again, I'm ready to go. Choose me, use me, I'm strong again. Just say when Lord, I'm strong again! Choose me, use me, use me Lord, I'm strong again. Fit for service, fit for your use. Use me Lord, I'm strong again. Strong again, I'm ready to go. Strong again, I'm ready to go. You can' t stop me, I'm ready to go. You can't stop me, I'm ready to go.This too might have been written by David, who would soon become king and be "strong again":
DAVID'S LAMENTATION
A Sacred Harp song about the death of David's son, Absalom. Sacred Harp songs used ragged counterpoint, as here. As I said before, "sacred harp" refers to the human voice, a harp of God. Some of this singing was used in the film (and the soundtrack), Cold Mountain:
David the king was grieved and moved. He went to his chamber, his chamber, and wept. And as he went he wept, and said, "O my son! O my son! Would to God I had died, would to God I had died, would to God I had died for thee, O Absalom my son, my son! And as he went he wept, and said, "O my son! O my son! Would to God I had died, would to God I had died, would to God I had died for thee, O Absalom my son, my son!A Sacred Harp song about the death of David's son, Absalom. Sacred Harp songs used ragged counterpoint, as here. As I said before, "sacred harp" refers to the human voice, a harp of God. Some of this singing was used in the film (and the soundtrack), Cold Mountain:
2 Samuel 12:1-10
This is the famous story where God sends the prophet Nathan to rebuke David for committing adultery and then killing his lover's husband. Nathan traps David by telling an allegory of his crime. Then, after David condemns the criminal, the prophet points his finger, saying, "You are the man!"
1: And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.This is the famous story where God sends the prophet Nathan to rebuke David for committing adultery and then killing his lover's husband. Nathan traps David by telling an allegory of his crime. Then, after David condemns the criminal, the prophet points his finger, saying, "You are the man!"
2: The rich man had exceeding many flocks and herds:
3: But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
4: And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.
5: And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
6: And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.
7: And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
8: And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.
9: Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
10: Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.
PSALM 51
As the superscription says, this Psalm was supposedly written following David's "indiscretion" with Bathsheba:
1: Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.As the superscription says, this Psalm was supposedly written following David's "indiscretion" with Bathsheba:
2: Wash me throughly from mine iniquity, and cleanse me from my sin.
3: For I acknowledge my transgressions: and my sin is ever before me.
4: Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
5: Behold, I was shapen in iniquity; and in sin did my mother conceive me.
6: Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
7: Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
8: Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
9: Hide thy face from my sins, and blot out all mine iniquities.
10: Create in me a clean heart, O God; and renew a right spirit within me.
11: Cast me not away from thy presence; and take not thy holy spirit from me.
12: Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
13: Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
14: Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
15: O Lord, open thou my lips; and my mouth shall shew forth thy praise.
16: For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
17: The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
18: Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
19: Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
CUSSETTA
Sacred Harp songs are sometimes named after the source melody, not the subject of the song. The subject of this song is similar to the feeling of repentance David felt following the episode with Bathsheba, as shown in Psalm 51:Show pity, Lord. O Lord forgive. Let a repenting rebel live; are not thy mercies large and free? May not a sinner trust in Thee? Yet save a trembling sinner, Lord, whose hope still hovering round, Thy word would light on some sweet promise there. Some sure support against despair.
ONCE IN ROYAL DAVID'S CITY
In this Christmas season, we are reminded that, according to the Gospels, Jesus was born of the line of David, in King David's city, insuring his royal status and a continuation of the Davidic Promise (Covenant):
Once in royal David’s city stood a lowly cattle shed, Where a mother laid her BabyIn this Christmas season, we are reminded that, according to the Gospels, Jesus was born of the line of David, in King David's city, insuring his royal status and a continuation of the Davidic Promise (Covenant):
In a manger for His bed: Mary was that mother mild, Jesus Christ her little Child.
Songs, Week of 13 December 2005: 1 & 2 Samuel
The spiritual, Little David, appears here in two versions, showing how spirituals and gospel songs go through many variants and versions through time. The message is the typical biblical message of strength in weakness and faith in God.
LITTLE DAVID (1)
Little David play on your harp Hallelujah. (3x). Little David was a shepherd boy he killed Goliath and he shouted for joy! Little David play on your harp Hallelujah. Little David play on your harp Hallelujah. Little David play on your harp Hallelujah. Now Joshua was the son of Nun, he never would quit till his work was done. Little David play on your harp Hallelujah. Little David play on your harp Hallelujah. Little David play on your harp Hallelujah. Now that sinner man gambled, he gambled and fell. He wanted to go to Heaven but he had to go --. Little David play on your harp, Hallelujah. Little David play on your harp Hallelujah. Little David play on your harp, hallelujah.LITTLE DAVID (2)
Little David play on your harp Hallelujah. (3x). Little David was a shepherd boy he killed Goliath and he shouted for joy! Now Joshua was the son of Nun, he never would quit till his work was done. Little David play on your harp Hallelujah. (3x). I told you once and I told you twice, you'll never get to Heaven for shooting dice. If you live a life of sin, don't try to get to Heaven, 'cause you can't get in! Little David play on your harp Hallelujah. (3x). Little David play on your harp Hallelujah. (3x). Little David seemed so strong, boy he was strong! The Lord wouldn't let him do no wrong. When David saw, saw the light, he danced for joy with all his might! Little David play on your harp Hallelujah. (3x).THE OLD SHEEP KNOWS THE ROAD
This follows the Deuteronomic message of "teaching" the children how to go. Not that these songs come from scholarship, but from tradition. The image of the Lord (and spokesmen for the Lord) as a shepherd and their followers as sheep continues into the later prophets and then the New Testament. Jesus, of course (like David) was a shepherd and is often depicted clasping a sheep to his bosom. The point of the song is to set a good example (role model):
O church mothers you better watch how you walk. O missionaries you better watch how you talk. Because the old sheep know the road, but the little lambs got to find the path. The old sheep they know the road, but the young lambs have to find the pathway. Preachers, let me tell you, you got to watch how you preach. Well, ministers, you better watch how you teach. The old sheep, they know the road but the little lambs, the young ones, have to find the path. The old sheep they know the road, but their little lambs got to find the patway. Let me tell you, the old sheep they know the road, but the young lambs got to find the path. The old sheep they know the road, but their little lambs, they got to find, they got to find, oh, teach them to find the pathway.This follows the Deuteronomic message of "teaching" the children how to go. Not that these songs come from scholarship, but from tradition. The image of the Lord (and spokesmen for the Lord) as a shepherd and their followers as sheep continues into the later prophets and then the New Testament. Jesus, of course (like David) was a shepherd and is often depicted clasping a sheep to his bosom. The point of the song is to set a good example (role model):
BE BOLD, BE STRONG
This is a contemporary church (not gospel) song, recorded by mainstream church singers. I include it because it refers to the message in the book of Joshua ("be strong"), with the typical biblical message: God is with you. In many ways, David may be the first modern Bible hero, since he shared the same fears, weariness (hunted by King Saul) and final faith in God to deliver him:
Be bold, be strong, for the Lord, your God, is with you. Be bold, be strong, for the Lord, your God, is with you. I am not afraid, I am not dismayed, because I'm walking in faith and victory, come on and walk in faith and victory, for the Lord your God is with you! Be bold, be strong, for your Lord, your God, is with you. Be bold, be strong, for your Lord, your God, is with you. I am not afraid, I am not dismayed, because I'm walking in faith and victory, come on and walk in faith and victory, for the Lord, your God is with you. Be bold, be strong, be bold!This is a contemporary church (not gospel) song, recorded by mainstream church singers. I include it because it refers to the message in the book of Joshua ("be strong"), with the typical biblical message: God is with you. In many ways, David may be the first modern Bible hero, since he shared the same fears, weariness (hunted by King Saul) and final faith in God to deliver him:
GIVE IT UP, LET IT GO
The following gospel songs might all have been written by David himself, before and after he became king, so David would probably not sing half as well. David, of course, is called "the sweet psalmist of Israel," and the book of Psalms is commonly attributed to him (though such attribution is almost certainly legendary). We do know, however, that he wrote psalms and played a peaceful harp (enough to calm King Saul in his madness). Many of the psalms in fact address the same subject matter of a man in fear, surrounded by enemies, but trusting in God to deliver him. The following song is contemporary Gospel, blending traditional Gospel forms with hip-hop beats:
When the weight of the world seems like it's on your shoulders, bogging [bringing] you down. When you feel like you're stuck in one place and you just can't move it around. When it seems like you're so backed up into a corner tha there's no way out. Just remember that you've got a firend who's watching and he knows all about, so you gotta let it go. Give it up, gotta let it go, give it up, gotta let it go. When you've shed so many tears until you just can't cry no more. When your confidence is gone and of yourself you're not very sure. When you're at your lowest point and you just wish it all would end, just remember that you're not alone and yu can always turn to him. Give it up. gotta let it go, give it up, gotta let it go . When you've done all that you can do and yet it's still too much to bear, then it's time you turn it over to the only one who knows you better than yourself. Give it up, gotta let it go. Give it up, gotta let it go.The following gospel songs might all have been written by David himself, before and after he became king, so David would probably not sing half as well. David, of course, is called "the sweet psalmist of Israel," and the book of Psalms is commonly attributed to him (though such attribution is almost certainly legendary). We do know, however, that he wrote psalms and played a peaceful harp (enough to calm King Saul in his madness). Many of the psalms in fact address the same subject matter of a man in fear, surrounded by enemies, but trusting in God to deliver him. The following song is contemporary Gospel, blending traditional Gospel forms with hip-hop beats:
PRESS ON LIKE THE BIBLE SAID
This is more traditional gospel, affirming faith in what the Bible said:
Trouble keeps on rising on every hand, I wonder when will my ship land. I'm gonna press on home, like the Bible said. I don't know, I can't see what lies ahead. I've never laid on a bed of ease, I've had to sail through stormy seas. But I'm gonna press on, like the Bible said. You know I don't know and I can't see what lies ahead. When times were good, friends were on my side. But oh when times got bad they told each other, "Hide!" But I'm gonna press on, like the Bible said. Oh, you know I don't know, I can't see, hey, what lies ahead. Let me tell you I don't know and I can't see what lies ahead!This is more traditional gospel, affirming faith in what the Bible said:
I'VE COME SO FAR
Even more than the other songs, this might have been written by David himself, when pursued by the mad king, Saul.
I've come so far, I believe I can run on, run on some more. Yeah, I've come so far, I believe I can run on, run on some more. Didn't think I'd see another morning sun, the night has passed, now I can run. I've come so far, I believe I can run on some more. So-called friends, oh they cheered when I began, when I began. But when I stumbled they wouldn't lend me, they wouldn't lend me a hand, oh no! But when I've fallen 'bout as low as I could go, I cried, "Lord have mercy!" and oh he fixed it so. I've come so far and I believe I can run on some more. Oh, Lord, some more! I surprised myself with the strength God gave me. Oh, back against the wall, something within, oh, within raised me, yes it did! Now everytime I stumble, I began to climb, enemies tried to grab me but I've broken loose every time. I've come so far, I believe I can run on some more. But when I've fallen 'bout low as I could go, I cried, "Lord have mercy!" and he fixed it so! I've come so far, I believe, I believe I can run on some more!Even more than the other songs, this might have been written by David himself, when pursued by the mad king, Saul.
STRONG AGAIN
This too might have been written by David, who would soon become king and be "strong again":
Strong again, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. You can't stop me, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. Strong again, I'm ready to go. You can't stop me, child, I'm ready to go. Everyone tried to trip me up, I've had to drink from a bitter cup. I've been as low as I've ever been. But that was then, now I'm strong again. Strong again, child, I'm ready to go. Strong again, I'm ready to go. You know, I've been low as I've ever been. That was then, child, I'm strong again. I'm ready to move, I'm ready to go. I'm a child of God, 'cause that's how ?slow. Lord if you need me, just say when. Choose me and use me, I'm strong again. Strong again, I'm ready to go. Strong again, I'm ready to go. Choose me, use me, I'm strong again. Just say when Lord, I'm strong again! Choose me, use me, use me Lord, I'm strong again. Fit for service, fit for your use. Use me Lord, I'm strong again. Strong again, I'm ready to go. Strong again, I'm ready to go. You can' t stop me, I'm ready to go. You can't stop me, I'm ready to go.This too might have been written by David, who would soon become king and be "strong again":
David's Lament
This famous lament, from 2 Samuel Chapter One, vv. 19-27 shows that great poetry need not have rhyme, nor even the parallelism typical of Hebrew poetry. The phrase "how are the mighty fallen" has long since been a common part of the language. The love of David and Jonathan is one of the most famous friendships in literature. Note the audacious (bold) phrasing when the speaker confesses that his love for Jonathan surpasses the love of women:
The beauty of Israel is slain upon thy high places: how are the mighty fallen! Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil. From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. How are the mighty fallen in the midst of the battle! O Jonathan, thou was slain in thine high places. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. How are the mighty fallen, and the weapons of war perished!THE WITCH OF ENDOR (scene from Saul)
The German composer wrote many oratorios when he lived in England. By chance, therefore, some of the greatest music was set to English instead of German texts, to the gratitude of English-speaking music lovers. Here's a scene from Handel's oratorio, Saul, when the mad king asks the witch to call forth the dead Samuel. Handel writes some weirdly powerful music for the witch's aria (song):
Witch (Woman of Endor): With me what would'st thou? [What do you want with me?]The German composer wrote many oratorios when he lived in England. By chance, therefore, some of the greatest music was set to English instead of German texts, to the gratitude of English-speaking music lovers. Here's a scene from Handel's oratorio, Saul, when the mad king asks the witch to call forth the dead Samuel. Handel writes some weirdly powerful music for the witch's aria (song):
Saul: I would, that by thy art thou bring me up the man whom I shall name.
Witch: Alas! thou know'st how Saul has cut off those who use this art. Would'st though ensnare [trap] me?
Saul: As Jehovah lives, on this account no mischief shall befall thee.
Witch: Whom shall I bring up to thee?
Saul: Bring up Samuel.
Witch: Infernal [Hellish] spirits, by whose power departed ghosts in living form appear, add horror to the midnight hour and chill the boldest hearts with fear: to this stranger's wondering eyes let the prophet Samuel rise!
Despite the fact that Saul was mad and dishonored, he was still respected, even after his death, as David's great lament shows, and as Handel shows in his funeral march for the slain king, from the same oratorio.
Crowd: Welcome, welcome mighty King! Welcome all who conquest bring. Welcome David, warlike boy, author of our present joy. Saul who hast thy thousands slain, welcome to thy friends again! David, this ten thousands slew; ten thousand praises are his due! Ten thousand praises, ten thousand praises, ten thousand praises are his due. Ten thousand praises, ten thousand praises, ten thousand praises are his due.
Saul: What do I hear? Am I then sunk so low to have this upstart boy preferred before me?
Crowd: Ten thousand praises, ten thousand praises, ten thousand praises are his due. Ten thousand praises, ten thousand praises, ten thousand praises are his due., Ten thousand praise are his due!
Saul: To him ten thousands! And to me but thousands! What can they give him more, except the kingdom? With rage I shall burst his praises to hear! With rage I shall burst his praises to hear! O, how I both hate the stripling and fear! What mortal a rival in glory can bear? With rage I shall burst his praises to hear! O, how I both hate the stripling and fear! What mortal a rival in glory can bear? A rival in glory what mortal a rival in glory can bear?
, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Great God! Well, read your Bible and you can read it right God called Gideon late at night About 4:15
They tell me the time You ought to hear my God on the line They tell me that He spoke his words so sweet You ought to hear the shuffle of angels' feet God spoke again and He spoke that night Go on down, "Brother Gideon, smite the right I heard Brother Gideon spoke with Him
"Lord, my God, I got too many men." God Almighty told Gideon to do the rest Take them down by the Jordan, stand the test Some come a-leaping in two by two Gideon said pull off that shoe Some come a leaping in three by three Gideon said, "Lord, let me see."
Some came jumping in four by four Great God Almighty, I need some more! They tell me that the numbers ran up to nine Gideon said, "Now fall in line
My God spoke, said, "I tell you when." He counted the number, there were three hundred men!
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield! (repeat) Great God well you heard my story
That's the end Brother Gideon had a bunch of fighting men Some were old, some were young All got together till the battle was won Prayer was the key, though, I do believe, You can't win a battle unless you get on your knees Gideon cried they tell me, shout Great God Almighty, they all ran out Some ran low and some wide
You can't win the battle with God on the main side.
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Old Deuteronomy's lived a long time. He's a cat who has lived many lives in succession. He was famous in proverb and famous in rhyme a long while before Queen Victoria's accession. Old Deuteronomy's buried nine wives, and more: I am tempted to say, ninety-nine. And his numerous progeny prospers and thrives, and the village is proud of him in his decline.
The Book of Judges is centered on women, both good and evil (Delilah). One of the judges, Deborah, predicts that victory will be in the hands of a woman. This is dramatic irony, because the reader (and Barak) assumes the woman is Deborah, but she turns out to be Jael, who slays the Canaanite captain, Sisera, as he sleeps. The story is based on several ironies and contrasts. One is hospitality, which is violated when Sisera asks for water and is given milk, but is killed as he sleeps. The story contrasts the blessed women Jael and Deborah, and the hapless woman, the mother of Sisera, who, although the mother imagines her son has conquered and so enjoying the spoils of war, lies dead instead, even as she relishes her son's victory in her imagination. The Song of Deborah is one of the oldest texts in the Bible (though Judges itself is of a later date). We'll listen to a narration of this in class, so bring this with you on Tuesday as well:
Well you read in the Bible, you will understand That Samson was the strongest man They tell me God moved on the wings of the wind He saw old Samson and he called to him. He whispered low into Samson’s mind,
Saying, “Deliver the children from the Philistines.”
{Chorus} Well if I had my way . . .
Great God! Then Samson went down and he wandered about. Tell me that his strength was never found out. They tell us down in Chapter 9 That he killed 3000 of Philistines Then Samson’s wife she sat on his knees And said, “Samson, tell me Samson, where your strength lies, please." Samson’s wife, she talked so fair That Samson told her to cut his hair Said you shave my head as clean as your hand Then my strength gonna go like a natural man
Chorus He said, If I had my way . . . Great God!
They shaved his head just as clean as the hand. They took him on down to a strange land They led him on down to the judgment hall Blind him and chained him to the wall But he called on God, he called on the Lord
They tell me that his hair begins to grow Then he called a kid about three feet tall He said you place my hands up against the wall Then he placed his hands up against the wall Then he tore that building down!
ble, one thousand years BC. There's a story of ancient history, about a fellow who was strong as he could be, till he met a cheating gal who brought him tragedy. Oh, run Samson run, Delilah's on her way. Run Samson run you ain't got time to stay. Run Samson run on your mark you'd better start. I'd sooner trust a hungry lion than a gal with a cheating heart. She was a demon, a devil in disguise. He was taken by the angel in her eyes. That lady barber was very well equipped, you can bet your bottom dollar he was gonna get clipped. Oh, run, Samson run, Delilah's on her way. Run Samson run, you ain't got time to stay. Run Samson run, On your mark you'd better start. I'd sooner trust a hungry lion than Oh Delilah made Sammy's life a sin and he perished when the roof fell in. There's a moral, so listen to me, pal. There's a little of Delilah in each and every gal. So run, Samson run. Delilah's on her way. Run Samson run you ain't got time to stay. Run Samson run, On your mark you'd better start. I'd sooner trust a hungry lion than a gal with a cheating heart. I'd sooner trust a hungry lion than a gal with a cheating heart.
Gospel Songs:
Week of 8 November 2005
DEEP RIVER
This is one of the most well-known Afro-American spirituals, using the river motif (the Jordan) as a symbol of crossing over into the Promised Land, whether worldly (Palestine) or otherworldly (Heaven). (The melody of this song was borrowed for the Jazz standard, "Dear Old Southland.")
The Promised Land is also the promise of "rest," as is mentioned in both Testaments. This song belongs to the Sacred Harp Gospel tradition, a kind of hillbilly (Country) Gospel, sung in ragged counterpoint (different parts of the tune are sung at the same time). Several of these "Sacred Harp" songs were used in the film, Cold Mountain. (The phrase, "sacred harp" refers to the human voice in praise of God.)
This is one of the most famous Black spirituals. The song refers to Joshua's battle for Jericho in the Book of Joshua (6:1-20). Different singers like to find different ways to illustrate the final phrase, "tumbling down." "Fit" is an older dialect form of "fought." Many Black spirituals keep the older forms, such as "ribber" for "river," "Jerdon" for "Jordan," etc. There have been countless recordings (and versions) of this song. We'll listen to several versions of the introductory verse, before we listen to a complete version:
Joshu
a fit the battle around Jericho Jericho Jericho , Joshua fit the battle around Jericho and the walls come tumbling down. God knows that Joshua fit the battle around Jericho Jericho Jericho . Joshua fit the battle around Jericho And the walls come tumbling down Good morning sister Mary Good morning brother John Well I wanna stop and talk with you Wanna tell you how I come along I know you've heard about Joshua He was the son of Nun He never stopped his work until, Until the work was done God knows that Joshua fit the battle around Jericho Jericho JerichoJoshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your men of Saul There's none like good old Joshua at the battle of Jericho Up to the walls of Jericho He marched with spear in hand: "Go blow them ram horns," Joshua cried, "'Cause the battle is in my hands!"God knows that Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your king of Saul There none like Joshua At the battle of Jericho They tell me, great God that Joshua’s spear Was well nigh twelve feet long And upon his hip was a double edged sword And his mouth was a gospel horn Yet bold and brave he stood Salvation in his hand Go blow them ram horns Joshua cried 'Cause the devil can't do you no harm God knows, Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle of Jericho And the walls come tumbling down Up to the walls of Jericho He marched with spear in hand Go blow them ram horns, Joshua cried 'Cause the battle is in my hands Then the lamb and ram sheep horns began to blow The trumpets began to sound Old Joshua shouted glory And the walls came tumblin' down God knows that Joshua fit the battle of Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down Down, down, down, down, down tumblin' down.
If brother don't go, it won't hinder me, if brother don't go, it won't hinder me. I've done signed up, made up my mind, I'm on my way (yes, sir) to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way (that's right) to Canaan's land. I'm on my way to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way to Canaan's land.
Teach Your Children
In
1970, the Folk-Rock group, Crosby, Stills, Nash, and Young (CSNY) released a single called Teach Your Children (from the album, Deja Vu). It was based on the Shema, from Deuteronomy.
The Shema gets its name from the first word of the Hebrew text ("Hear"):
"Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength" (6:4-5).
This text has led to three different interpretations, all of which are important in studying the Bible.
1. The first is the issue of centralization. As worship became centralized in Judah (Jerusalem) at the temple, there was worry that Jehovah would have as many personalities as local gods if worshipped outside the temple. The Levites wished to control worship in a single location. The Shema was an effort to remind Jews that there was only one Jehovah (one Lord) and one place to worship him. This theme becomes central especially in Deuteronomy and the Deuteronomistic history (Joshua, Judges, and the two books of Samuel and Kings).
2. The second reading is that the Lord ranks first among many gods (henotheism).
3. The third reading is that there is only one God (monotheism). It is this meaning that became most important.
Jesus said the Shema summed up the entire Torah (Law, Teaching):
"This is the first and greatest commandment" (Matthew: 22:38-40).
The CSNY song is based on the full Shema, which continues:
"These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the door-frames of your houses and on your gates" (Deuteronomy 6:6-9; also 11:18-20 and Numbers 15:38).
This
torah about the Torah (or teaching 
about how to teach the Law) was taken literally. Jews even today put texts from the Torah (the Law) into little boxes. On the door-frames these boxes are called mezuzah. On the left arm and forehead, these are called phylacteries (tefillin).
The song itself follows the Bible closely. The "road" is the wilderness. The "code" is the Law or teaching. The word "live" means "so that you may live long" (Deuteronomy 11:9). To "become yourself" means to keep the image of God, in which one is created.
"The pas
t is just a goodbye" is a theme in Numbers, where a whole generation must be killed in order to kill the past, without which there can be no change.
"Teach your children" is part of the Shema; while the "fathers' hell" refers to slavery in Egypt.
After this, the song is slanted for the Youth Culture of the Hippie generation; here the children teach their parents too.
The word "dreams" also has a Bible reference, in the Book of Joel: "Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions" (Joel 2:28).
The word "fix" probably refers to Deuteronomy: "Fix these words of mine in your hearts and minds" (11:18).
did slowly go by. And feed them on your dreams, the one they fix, the one you'll know by. Don't you ever ask them why, if they told you, you would cry. So just look at them and sigh and know they love you. And you, of tender years, Can't know the fears That your elders grew by. And so please help them with your youth, They seek the truth Before they can die. Teach your parents well, their children's hell will slowly go by. And feed them on your dreams: the one they fix, the one you'll know by. Don't you ever ask them why; if they told you, you would cry. So just look at them and sigh and know they love you.
Ernest Gold's m
usic for the movie Exodus won the Academy Award for Best Score (1960) and the title music was one of the most famous tunes of the time. Later, lyrics were written by pop singer, Pat Boone and many recordings were made of this version. The movie has nothing to do with the Bible, but with the founding of the state of Israel, promised in the Bible. There's nothing especially "gospel" about this pop song, except that it refers to God's promise in the bible ("God gave this land to me") and "with the help of God I know I can be strong" (a common motif in the Bible).
This land is mine, God gave this land to me: this brave and ancient land to me. And when the morning sun reveals her hills and plain , then I see a land where children can run free. So take my hand and walk this land with me . And walk this lovely land with me. Though I am just a man, when you are by my side, with the help of God, I know I can be strong. Though I am just a man, when you are by my side, With the help of God, I know I can be strong. To make this land our home If I must fight, I'll fight to make this land our own Until I die, this land is mine!
This is from an English oratorio (The Crucifixion), quoting the typological reading of the Gospel of John 3:14-15. This is a type of music called recitative (English word=recite), halfway between singing and speaking, which usually introduces the main melody:
And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up that whosoever believeth in Him, that whosoever believeth in Him should not perish, should not perish but have everlasting life.
Never Turn Back The main theme of NUMBERS is simply not to turn back; not to long for the past, the "fleshpots" of Egypt, or any imagined comfort, but to look forward to the future and the future Promise. Of course, the idea of the Promise (and Promised Land) changes between the Old and New Testaments. This period, known as the "intertestamental" (between two testaments) period is when people began to feel victory on earth was hopeless, so the Promised Land was pushed way ahead, not merely in this life, but in another. So the Promised Land, and the crossing over the Jordan River, are now seen to mean the crossing from earthly troubles to heavenly reward. These Gospel songs can be understood either way:
Never turn back! I'll keep on till I reach the other shore. Rain may fall, floods may roll, storms may rise, winds may blow, but I'll never turn back no more! I started for Heaven a long time ago. In this world of temptation I found only pain and woe. Til I turned my back on pleasure I found only pain and woe. Now I'm back on the road to the city and I'll never turn back no more. The following 
Gospel song, sung by today's Gospel star, Yolanda Williams, adopts the gospel message for an inspirational song. An "inspirational song" is different from a gospel song by its more general message of belief. Adams is certainly a believer (a Christian) and a main star of modern Gospel. But she probably kept out the word "God" in order to appeal to the crossover (pop) market. Yet it's difficult to separate theology from psychology anyway. What you believe, in your mind, becomes a kind of power from above. Some may call that God. But notice that Moses had no confidence in himself and thought he was unable to speak, so God chose Aaron to speak for him. The Bible prefers the less distinguished people as "chosen people," as if to make a point. (Remember, God never chooses the first-born, as with Jacob, who was chosen over Esau.) This theme continues right into the New Testament, where the Christian Messiah is born in a stable, among lowly animals. (As the Christmas song says, "Who would imagine a King?")
Bible motifs in the following song are clear: answering the call, belief, divine ability trapped in a fearful body, the need for courage and faith, fulfilling "divine purpose," and the need to be fearless against the "odds." Moses required this of his people and allowed the old generation to die off until a new generation, with faith and a willingness to "persevere," regardless of the odds:
Lord, I'm running trying to make a hundred, 99 1/2 you know it won't do!
Praying hard, trying to make a hundred, 99 1/2 you know it won't do!
You said it won't do! You know it won't do!
Because me and my God are going to do as we please. This is the year of the Jubilee. Oh, the Lord has set his people free. Oh wake up Jacob,
Day is a-breaking I'm on my way! I say, wake up Jacob. Day is a-breaking and I'm on my way!
Exodus, movement of Jah people, Oh yeah . And one more time, so let me tell you this. Men and people will fight you down, tell me why? (When you see Jah light) Ha-ha-ha-ha. Let me tell you, if you're not wrong, then why?
(Well, everything is alright), So we gonna walk, alright, uh. Through the roads of creation, We're the generation, tell me why? (Trod through great tribulation) Trod through great tribulations. Exodus, alright, movement of Jah people, Oh yeah, oh yeah, Alright . Exodus, movement of Jah people, Oh yeah,Yeah, yeah, yeah, well, open your eyes (And look within) Are you satisfied (With the life you're livin'?) Huh. We know where we're goin', uh. We know where we're from. We're leavin' Babylon , We're goin' to our Fatherland, two, three, four. Exodus, movement of Jah people, Oh yeah. (Movement of Jah people) Send us another Brother Moses. Gonna cross the Red Sea Send us another Brother Moses. Gonna cross the Red Sea. Exodus, alright. Ooh, ooh, Movement of Jah people, Oh yeah . Exodus, Exodus, alright, Exodus, now, now, now, now. Exodus, Exodus, oh yeah, Exodus, Exodus, alright. Exodus, come, two, three, four Move! Move! Move! Move... Move... Move... Move..Open your eyes and look within . Are you satisfied with the life you're living? We know where we're goin'. We know where we're from . We're leavin' Babylon, y'all, We're goin' to our Father's land. Exodus, alright, Movement of Jah people. Exodus, Movement of Jah people. Movement of Jah people, movement of Jah people. Movement of Jah people, movement of Jah people. Move! Move! Move! Move! Move! Move! Jah come to break downpression, rule equality,Wipe away transgression. Set the captives free. Exodus, alright, alright, Movement of Jah people . Oh yeah, Exodus, Movement of Jah people. (Repeat). Move!
Thus spake the Lord, old Moses said, "Let my people go. If not I'll smite your first-born dead" (Let my people go). Go down Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
No more shall they in bondage toil (let my people go), let them come out in Egypt's spoil (let my people go). Go down, Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
Old Noah, what did he do? He built the floating zoo of camels and mammals and all kind of animals. That's what Noah done. He rescued two of a kind and had his boat designed for muskrats and polecats and bulldogs and alleycats.
Who done that? Noah? Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
Who done that? Noah. Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
When Noah had drifted on the flood many days, he searched for land in various ways. Troubles, he had some, but wasn't forgotten. He sent him his love on the wings of a dove.
On the wings of a snow-white dove, he sends his pure sweet love. A sign from above on the wings of a dove.
On the wings of a snow-white dove, He sends his pure, sweet love. A sign from above on the wings of a dove, on the wings of a dove, on the wings of a dove.
When Adam was created, he dwelt in Eden's shade (as Moses has related) before a bride was made. Ten thougand times ten thousand things wheeled all around, before a bride was formed, or yet a mate was found. He had no consolation but seemed as one alone. Till, to his admiration he found he'd lost a bone. Great was his exulatation to see her by his side. Great was his elevation to have a loving bride.
This woman was not taken from Adam's head, we know: and she must not rule o'er him. It's evidently so. This woman she was taken from near to Adam's heart, by which we are directed that they should never part.
This woman she was taken from under Adam's arm; and she must be protected from injury and harm. This woman was not taken from Adam's feet we see, and she must not be abused, the meaning seems to be.
The book that's called the Bible, be sure you don't neglect; for in every sense of duty it will you both direct. The husband is commanded to love his loving bride; and live as does a Christian and for his spouse provide. The woman is commanded her husband to obey, in everything that's lawful until her dying day. Avoiding all offenses, not sow the seed of strife, these are the solemn duties of every man and wife.
O my Lord didn't it rain? Tell me didn't it rain, children? It rained all night long! You know it did! I said it did now! Well it rained 40 days and it rained 40 nights. There wasn't no land nowhere in sight. God sent a raven to spread the news. Bird spread his wings and away he flew. To the east, to the west, to the north, to the south. All day all night! Listen to the rain! In the north, in the south, in the east, it rained in the west!
Listen to that rain, yeah!
Tell me didn't it rain, children? It rained all night long! You know it did! I say it did now! O my lord didn't it rain Didn't it rain children? It rained all night long! Tell me, I want to hear it? Well it rained 40 days ad 40 nights without stopping. Noah got worried when the rain kept a-dropping!
Sent out a raven, sent out a dove The waters from God came down from above. Calling my God when it started to rain. The women and the children began to scream.
They knocked on the windows and they rattled on the door. Cried, "Ooh, Noah, take on more!"
Noah, said, "No, no, my friends! God got to keep that number in!" Father Noah!
Oh, God's going to ride on that raven, child!
Tell me didn't it rain children? Listen to the rain! (repeat) You'd better get ready and bear ths in mind. God told Noah, the rain this time. It won't be water, the fire next time.* Talk about rain, in the east and in the west! It's going to rain, you'd better get ready. Talk about rain! Listen to the rain! Drip-drop! Tell me didn't it rain, children? All night long! Didn't it rain?
*[B]by God's word the heavens existed and the earth was formed out of water and by water. By these waters also the world of that time was destroyed. By the same word the present heavens and earth are set apart for fire, on the day of judgment of ungodly men" (2 Peter 3:5f.)
God put a rainbow in the cloud!
When the thunders rolled and the clouds were dark,
God put a rainbow in the cloud!
Well, I say, God he put a rainbow in the cloud
Well, God he put the rainbow in the cloud!
Well, when it looked like the sun wasn't going to shine anymore
Well, I say, God he put the rainbow in the cloud!
As a sign by day, and a sign by night,
God he put the rainbow in the cloud
Well, to lead and to guide his children right
God he put a rainbow in the cloud!
Well, I know it, God he put a rainbow in the cloud
Yeah, God he put the rainbow in the cloud
Well, when it looked like the sun wasn't going to shine anymore.
Well, I know it, God put the rainbow in the cloud
Well, I know it, God he put the rainbow in the cloud
Well God he put the rainbow in the cloud!
Now when it looked like the sun wouldn't shine anymore. Well I know that God put a rainbow in the cloud!
Way way back many centuries ago, not long after the Bible began, Jacob lived in the land of Canaan, a fine example of a family man. Jacob, Jacob and sons, depended on farming to earn their keep. Jacob, Jacob and sons, spent all of their days in the fields with sheep.
Jacob was the founder of a whole new nation, thanks to the number of children he'd had. He was also known as Israel, but most of the time his sons and his wives used to call him Dad. Jacob, Jacob and sons, men of the soil, of the sheaf and crook. Jacob, Jacob and sons, a remarkable family in anyone's book.
Reuben was the eldest of the children of Israel, with Simeon and Levi the next in line. Napthali and Isaachar, with Asher and Dan. Zebulun and Gad took the total to nine. Jacob, Jacob and sons, Benjamin and Judah, which leaves only one. Jacob, Jacob and sons, Joseph―Jacob's favorite son. Jacob, Jacob and sons!
JACOB: Joseph's mother, she was quite my favorite wife. I never really loved another all my life. And Joseph was my joy because, he reminded me of her.
BROTHERS: Yechh!!
NARRATOR: Through young Joseph, Jacob lived his youth again Loved him, praised him, gave him all he could, but then it made the rest feel second best. And even if they were―
BROTHERS: Being told we're also-rans does not make us Joseph fans!
NARRATOR: But where they have really missed the boat is―
BROTHERS: We're great guys but no-one seems to notice. Joseph's charm and winning smiles fail to slay us in the aisles.
NARRATOR: And their father couldn't see the danger. He could not imagine any danger. He just saw in Joseph all his dreams come true.
Jacob wanted to show the world he loved his son to make it clear that Joseph was the special one. So Jacob bought his son a coat, a multi-colored coat to wear.
BROTHERS: Joseph's coat was elegant, the cut was fine. The tasteful style was the ultimate in good design, and this is why it caught the eye. A king would stop and stare!
JOSEPH: When I got to try it on, I knew my sheepskin days were gone.
NARRATOR: Such a dazzling coat of many colors!
BROTHERS: How he loved his coat of many colors In a class above the rest. It even went well with his vest.
NARRATOR: Such a stunning coat of many colors! How he loved his coat of many colors! It was red and yellow and green and brown and blue. Joseph's brothers weren't too pleased with what they saw.
BROTHERS: We had never liked him all that much before and now this coat has got our goat. We feel life is unfair.
NARRATOR: And when Joseph graced the scene, his brothers turned a shade of green. His astounding clothing took the biscuit.
BROTHERS: Quite the smoothest person in the district.
JOSEPH: I look handsome, I look smart, I am a walking work of art. Such a dazzling coat of many colors! How I love my coat of many colors!
NARRATOR & ALL: It was red and yellow and green and brown and scarlet and black and ochre and peach and ruby and olive and violet and fawn and lilac and gold and chocolate and mauve and cream and crimson and silver and rose and azure and lemon and russet and grey and purple and white and pink and orange and red and yellow and green and brown and blue.
NARRATOR: Joseph's coat annoyed his brothers.
BROTHERS: But what makes us mad are the things that Joseph tells us of the dreams he's often had.
JOSEPH: I dreamed that in the fields one day, the corn gave me a sign. Your eleven sheaves of corn all turned and bowed to mine. My sheaf was quite a sight to see, a golden sheaf and tall. Yours were green and second-rate and really rather small.
BROTHERS: This is not the kind of thing we brothers like to hear. It seems to us that Joseph and his dreams should disappear.
JOSEPH: I dreamed I saw eleven stars, the sun and moon and sky bowing down before my star. It made me wonder why. Could it be that I was born for higher things than you? A post in someone's government, a ministry or two?
BROTHERS: The dreams of our dear brother are the decade's biggest yawn. His talk of stars and golden sheaves is just a load of corn. Not only is he tactless, but he's also rather dim. For there's eleven of us and there's only one of him. The dreams of course will not come true. That is, we think they won't come true. That is, we hope they won't come true―what if he's right all along? The dreams are more than crystal clear: the writing on the wall means that Joseph some day soon will rise above us all. The accuracy of the dreams we brothers do not know. But one thing we are sure about―the dreamer has to go!
NARRATOR: Next day, far from home, the brothers planned the repulsive crime.
BROTHERS: Let us grab him now, do him in, while we've got the time.
NARRATOR: This they did and made the most of it: tore his coat and flung him in a pit.
BROTHERS: Let us leave him here, all alone, and he's bound to die.
NARRATOR: When some Ishmaelites, a hairy crew, came riding by, in a flash the brothers changed their plan.
BROTHERS: We need cash! Let's sell him if we can!
CHORUS OF WEEPING MAIDENS: Poor poor Joseph, what'cha gonna do? Things look bad for you, hey, what'cha gonna do? Poor poor Joseph, what'cha gonna do? Things look bad for you, hey, what'cha gonna do?
BROTHERS: Could you use a slave, you hairy bunch of Ishmaelites? Young, strong, well-behaved, going cheap and he reads and writes.
NARRATOR: In a trice the dirty deed was done. Silver coins for Jacob's favorite son. Then the Ishmaelites galloped off with a slave in tow, off to Egypt where Joseph was not too keen to go. It wouldn't be a picnic he could tell.
JOSEPH: And I don't speak Egyptian very well.
NARRATOR: Joseph's brothers tore his precious multi-colored coat, having ripped it up, they next attacked a passing goat. Soon the wretched creature was no more: they dipped his coat in blood and guts and gore. Oh now brothers, how low can you stoop? You make a sorry group, hey, how low can you stoop? Poor poor Joseph, sold to be a slave Situation's grave, hey, sold to be a slave.
BROTHERS (Levi sings lead): Father, we've something to tell you, a story of our time: A tragic but inspiring tale of manhood in its prime. You know you had a dozen sons―well now that's not quite true. But feel no sorrow, do not grieve, he would not want you to. There's one more angel in Heaven: there's one more star in the sky. Joseph we'll never forget you: it's tough, but we're gonna get my. There's one less place at our table, there's one more tear in my eye. But Joseph, the things that you stood for, like―er, truth and light never die. When I think of his last great battle, a lump comes to my throat. It takes a man who knows not fear to wrestle with a goat. His blood-stained coat is tribute to his final sacrifice. His body may be past its peak, but his soul's in paradise.
There's one less place at our table. There's one more tear in my eye. But Joseph, the things that you stood for, like truth and light, never die. Carve his name with pride and courage, let no tear be shed: If he had not laid down his life we all would now be dead. There's one more angel in Heaven. There's one more star in the sky. Joseph we'll never forget you. It's tough, but we're gonna get by!
POTIPHAR: Potiphar had very few cares: I was one of Egypt's millionaires, having made a fortune buying shares in pyramids. Potiphar had made a huge pile, owned a large percentage of the Nile meant that I could really live in style―and I did!
Joseph was an unimportant slave who found he liked his master, consequently worked much harder, even with devotion. Potiphar could see that Joseph was a cut above the average; made him leader of the household, maximum promotion. Potiphar was cool and so fine, but his wife would never toe the line―it's all there in chapter thirty-nine of Genesis. She was beautiful, but evil. Saw a lot of men against his will. He would have to tell her that she still was his. Joseph's looks and handsome figure had attracted her attention: Every morning she would beckon,
POTIPHAR'S WIFE: "Come and lie with me love."
POTIPHAR: Joseph wanted to resist her, till one day she proved too eager. Joseph cried in vain.
JOSEPH: "Please stop! I don't believe in free love."
POTIPHAR: Potiphar was counting shekels in his den below the bedroom, hen he heard a mighty rumpus clattering above him. Suddenly he knew his riches couldn't buy him what he wanted. Gold would never make him happy if she didn't love him.
NARRATOR: Letting out a mighty roar Potiphar burst through the door
POTIPHAR: "Joseph, I'll see you rot in jail. The things you have done are beyond the pale."
CHORUS OF WEEPING MAIDENS: Poor poor Joseph, locked up in a cell. Things ain't going well, hey, locked up in a cell.
JOSEPH: Close every door to me, hide all the world from me. Bar all the windows and shut out the light. Do what you want with me, hate me and laugh at me. Darken my daytime and torture my night. If my life were important, I would ask will I live or die. But I know the answers lie far from this world. Close every door to me, keep those I love from me. Children of Israel are never alone. For I know I shall find my own peace of mind. For I have been promised a land of my own. Just give me a number instead of my name. Forget all about me and let me decay: I do not matter, I'm only one person. Destroy me completely then throw me away. If my life were important I would ask, will I live or die? But I know the answers lie far from this world. Close every door to me, keep those I love from me. Children of Israel are never alone. For we know we shall find our own peace of mind. For we have been promised a land of our own.
NARRATOR: Joseph's luck was really out, his spirits and his fortune low. Alone he sat, alone he thought of happy times he used to know. Hey dreamer! Don't be so upset! Hey Joseph! You're not beaten yet! Go Go Go Joseph you know what they say Hang on now Joseph you'll make it one day Don't give up Joseph fight till you drop. We've read the book and you come out on top. Now into Joseph's prison cell were flung two very frightened men.
BAKER & BUTLER: We don't think that we will ever see the light of day again. Hey Joseph! Help us if you can! We've had dreams that we don't understand!
NARRATOR: Both men were servants of Pharaoh, the king. Both in the doghouse for doing their thing. One was a baker, a cook in his prime. One was a butler, the Jeeves of his time.
JOSEPH: Tell me of your dreams, my friends, and I will tell you what they show. Though I cannot guarantee to get it right, I'll have a go.
NARRATOR: First the butler, trembling, took the floor. Nervously, he spoke of what he saw.
BUTLER: There I was standing in front of a vine: I picked some grapes and I crushed them for wine. I gave it to Pharaoh, who drank from my cup. I tried to interpret but I had to give up.
JOSEPH: You will soon be free, my friend, so do not worry any more. The king will let you out of here, you'll buttle as you did before.
NARRATOR: Next, the baker rose to tell his dream, hoping it would have a similar theme.
BAKER: There I was standing with baskets of bread high in the sky. I saw birds overhead who flew to the baskets and ate every slice. Give me the message―like his would be nice.
JOSEPH: Sad to say your dream is not the kind of dream I'd like to get. Pharaoh has it in for you―your execution date is set. Don't rely on all I say I saw: It's just that I have not been wrong before.
NARRATOR: Go Go Go Joseph you know what they say! Hang on now, Joseph, you'll make it one day. Go Go Go Joseph, you're doing fine. You and your dreamcoat―ahead of your time.
NARRATOR: Pharaoh, he was a powerful man, with the ancient world in the palm of his hand. To all intents and purposes, he was Egypt with a capital E. Whatever he did, he was showered with praise. If he cracked a joke then you chortled for days. No-one had rights or a vote but the king. In fact you might say he was fairly right-wing. When Pharaoh's around, then you get down on the ground. If you ever find yourself near Rameses―get down on your knees.
HANDMAIDENS: A Pharaoh story, a Pharaoh story.
NARRATOR: Down at the other end of the scale, Joseph is still doing time in jail. For even though he is in with the guards, a lifetime in prison seems quite on the cards. But if my analysis of the position is right, at the end of the tunnel there's a glimmer of light. For all of a sudden, indescribable things have shattered the sleep of both peasants and kings. Strange as it seems, there's been a run of crazy dreams and a man who can interpret could go far―could become a star.
HANDMAIDENS: Could be famous, could be a big success.
NARRATOR: Could be a star! Guess what? In his bed Pharaoh had an uneasy night. He had had a dream that pinned him to his sheets with fright. No-one knew the meaning of the dream. What to do? Whatever could it mean? Then his butler said,
BUTLER: "I know a bloke in jail who is hot on dreams, could explain old Pharaoh's tale."
NARRATOR: Pharaoh said fetch this Joseph man; I need him to help me if he can.
CHORUS: Poor poor Pharaoh, what'cha gonna do? Dreams are haunting you, hey, what'cha gonna do?
NARRATOR: Chained and bound, afraid, alone Joseph stood before the throne.
JOSEPH: "My service to Pharaoh has begun: Tell me your problems, mighty one."
PHARAOH: Well I was wandering along by the banks of the river when seven fat cows came out of the Nile. And right behind them fine healthy animals came seven other cows, skinny and vile. Well the thin cows ate the fat cows, which I thought would do them good. But it didn't make them fatter like I thought a monster supper should. Because the thin ones were as thin as they had ever ever been. This dream has got me baffled, hey Joseph, tell me what it means. C'mon you know that kings ain't stupid, but I don't have a clue. So don't you be cruel Joseph: you gotta help me now, I beg of you! [??]
I was standing doing nothing in a field out of town―I saw seven beautiful ears of corn. They were ripe and they were golden. But you guessed it right: behind them were seven other ears―tattered and torn. Then the bad corn ate the good corn man they came up right behind yes they did And Joseph here's the punchline it's really gonna blow your mind―flip your lid. Because the bad corn was as bad as it had ever ever been. This dream has got me all shook up, treat me nice and tell me what it means. Hey hey Joseph, won't you tell me what this crazy dream really means!
JOSEPH: Seven years of bumper crops are on their way. Years of plenty, endless wheat and tons of hay, Your farms will boom, there won't be room to store the surplus food you grow. After that, the future doesn't look so bright: Egypt's luck will change completely overnight and famine's hand will stalk the land, with food an all-time low. Noble king, there is no doubt what your dream is all about. All these things you saw in your pajamas are a long-range forecast for your farmers. And I'm sure it's crossed your mind what it is you have to find: Find a man to lead you through the famine, with a flair for economic planning. But who this man would be I just don't know! But who this man would be I just don't know!
NARRATOR: Pharaoh said―
PHARAOH: Well stone the crows, this Joseph is a clever kid, who'd have thought that fourteen cows could mean the things he said they did? Joseph, you must help me further; I have found a job for you. You shall lead us through this crisis―you shall be my number two.
NARRATOR: Pharaoh told his guards to fetch a chisel from the local store, whereupon he ordered them to cut the chains that Joseph wore. Joseph got a royal pardon and a host of splendid things: a chariot of gold, a cloak, a medal and some signet rings Joseph―Pharaoh's number two. Joseph―Egypt looks to you. Seven summers on the trot were perfect, just as Joseph said. Joseph saw that food was gathered ready for the years ahead. Seven years of famine followed. Egypt did not mind a bit. The first recorded rationing in history was a hit.
ADORING GIRLS: Joseph how can we ever say all that we want to about you? We're so glad that you came our way. We would have perished without you.
PHARAOH: Joseph we are the perfect team. Old buddies, you and me. I was wise to have chosen you. You'll be wise to agree. We were in a jam, would have baffled Abraham. But now we're a partnership, it's just a piece of cake.
ADORING GIRLS: Greatest man since Noah: only goes to show-ah
JOSEPH: Anyone from anywhere can make it if he gets a lucky break!
NARRATOR: This could be the happy ending, perfect place to stop the show. Joseph after all has got about as far as he can go. But I'm sure that Jacob and his other sons have crossed your mind. How had famine hit the family Joseph left behind?
BROTHERS (Reuben sings lead): Do you remember the good years in Canaan? The summers were endlessly gold. The fields were a patchwork of clover. The winters were never too cold. We'd stroll down the boulevard together: No hint of this tragic decline. Now the fields are dead and bare―no joie de vivre anywhere. Et maintenant [Fr. "now"] we drink a bitter wine
Those Canaan days we used to know Where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days. Do you remember those wonderful parties? The splendour of Canaan's cuisine? Those extravagant, elegant soirees? The gayest the Bible has seen. It's funny, but since we lost Joseph, we've gone to the other extreme. No-one comes to dinner now. We'd only eat them, anyhow. I even find I'm missing Joseph's dreams. Those Canaan days we used to know: Where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days.
It's funny, but since we lost Joseph we've gone to the other extreme. Perhaps we all misjudged the lad. Perhaps he wasn't quite that bad. And how we miss his entertaining dreams! Those Canaan days we used to know, where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days.
NARRATOR: So back in Canaan the future looked rough. Joseph's family were finding it tough.
BROTHERS: For the famine has caught us unprepared. We are thin, we are ill, we are getting scared. It's enough to make anyone weep: We are down to our very last sheep. We will starve if we hang around here, and in Egypt there's food going spare. They've got corn, they've got meat, they've got food and drinks. And if we have the time we could see the Sphinx.
NARRATOR: So they finally decided to go off to Egypt to see brother Jo. So they all lay before Joseph's feet.
BROTHERS: Mighty prince, give us something to eat!
NARRATOR: Joseph found it a strain not to laugh because not a brother among them knew who he was.
Joseph: I shall now take them all for a ride: After all they have tried fratricide.
JOSEPH: I dreamed that in the fields one day, the corn gave me a sign: Your eleven sheaves of corn all turned and bowed to mine. I dreamed I saw eleven stars, the sun and moon and sky Bowing down before my star―and now I realize why: How do I know where you come from? You could be spies, telling me that you are hungry―that could be lies. How do I know who you are? Why do you think I should help you? Would you help me? Why on earth should I believe you? I've no guarantee.
BROTHERS: Grovel, grovel, cringe, bow, stoop, fall. Worship, worship, beg, kneel, sponge, crawl. We are just eleven brothers, good men and true. Though we know we count for nothing, when up next to you. Honesty's our middle name: life is slowly ebbing from us, hope's almost gone. It's getting very hard to see us from sideways on. Grovel, grovel, cringe, bow, stoop, fall: Worship, worship, beg, kneel, sponge, crawl.
JOSEPH: I rather like the way you're talking, astute and sincere. Suddenly your tragic story gets me right here.
BROTHERS: This is what we hoped you'd say.
JOSEPH: All this tugging at my heartstrings seems quite justified. I shall give you what you came for and lots more beside.
BROTHERS: Thank you, thank you, cringe, bow, stoop, fall Worship, worship, beg, kneel, sponge, crawl.
NARRATOR: Joseph handed them sackloads of food and they grovelled with base gratitude. Then, unseen, Joseph nipped out around the back and planted a cup in young Benjamin's sack. When the brothers were ready to go, Joseph turned to them all with a terrible stare and said, No! No! No! No! No!
JOSEPH: Stop! You robbers―your little number's up! One of you has stolen my precious golden cup!
NARRATOR: Joseph started searching through his brothers' sacks. Everyone was nervous, no-one could relax. Who's the thief? Who's the thief? Is it Reuben? No! Is it Simeon? No! Is it Napthali? No! Is it Dan? No! Is it Asher? No! Is it Isaachar? No! Is it Levi? No! Who's the man? Is it Zebulun? No! Is it Gad? No! Is it Judah? No! Is it him? Could it be, could it be, could it possibly be―Benjamin? Yes! Yes! Yes!
JOSEPH: Benjamin, you nasty youth, your crime has shocked me to the core. Never in my whole career have I encountered this before. Guards, seize him! Lock him in a cell! Throw the key into the Nile as well!
HANDMAIDENS: Each of the brothers fell to his knees.
BROTHERS: Show him some mercy, oh mighty one, please! He would not do this, he must have been framed. Jail us and beat us, we should be blamed.
BROTHERS (Napthali sings lead):
Oh no―not he! How you can accuse him is a mystery. Save him―take me. Benjamin is straighter than de tall palm tree. I hear de steel drums sing dere song. Dey singing, man you know you got it wrong. I hear de voice of de yellow bird singing in de tree dis is quite absurd. Oh yes―it's true Benjamin is straighter than de big bamboo. No ifs, no buts Benjamin is honest as coconuts. Sure as de tide wash de golden sand, Benjamin is an innocent man. Sure as bananas need de sun, we are de criminal guilty ones. Oh no―not he! How you can accuse him is a mystery. Save him―take me. Benjamin is straighter than de tall palm tree.
NARRATOR: And Joseph knew by this his brothers now were honest men. The time had come at last to reunite them all again.
JOSEPH: Can't you recognize my face? Is it hard to see? That Joseph, who you thought was dead, your brother, is me?
BROTHERS: Joseph! Joseph! Is it really true? Joseph! Joseph! Is it really you? Joseph! Joseph!
NARRATOR: So Jacob came to Egypt, no longer feeling old. And Joseph went to meet him in his chariot of gold―of gold, of gold, of gold.
JOSEPH: I closed my eyes, drew back the curtain to see for certain what I thought I knew. Far, far away, someone was weeping, but the world was sleeping―any dream will do. I wore my coat with golden lining, bright colors shining, wonderful and new. And in the east, the dawn was breaking and the world was waking―any dream will do. A crash of drums, a flash of light: my golden coat flew out of sight. The colors faded into darkness―I was left alone. May I return to the beginning? The light is dimming, and the dream is too. The world and I, we are still waiting, still hesitating―any dream will do. A crash of drums, a flash of light: my golden coat flew out of sight. The colors faded into darkness―I was left alone.
May I return to the beginning? The light is dimming, and the dream is too. The world and I, we are still waiting, still hesitating―any dream will do! Give me my colored coat, my amazing colored coat! Give me my colored coat, my amazing colored coat!
THE BIBLE IN SONG
Farther Along
Songs, Week of 6 November 2005
I TRUST IN GOD
This is a basic theme in the Bible, from Abraham to St. Paul:
I trust in God wherever I may be, upon the land or on the rolling sea. For come what may, from day to day, my Heavenly Father watches over me. Oh, yes! Oh, yes! I trust in God, I know He cares for me. On a mountain deep or on the stormy sea. Though the billows roll, roll, roll so bad, so glad He keeps my soul. My Heavenly Father watches over me!This is a basic theme in the Bible, from Abraham to St. Paul:
from SAUL
When opera lost favor in England, the German composer prospered, inventing the oratorio, a kind of opera without stage action and based on Bible themes. Besides the Messiah (his most famous oratorio) Handel's subjects included the Exodus, Samson, Joshua, Solomon, and Saul. Below is the famous scene in Kings when Saul becomes jealous that David is praised for killing more men in battle than he:Crowd: Welcome, welcome mighty King! Welcome all who conquest bring. Welcome David, warlike boy, author of our present joy. Saul who hast thy thousands slain, welcome to thy friends again! David, this ten thousands slew; ten thousand praises are his due! Ten thousand praises, ten thousand praises, ten thousand praises are his due. Ten thousand praises, ten thousand praises, ten thousand praises are his due.
Saul: What do I hear? Am I then sunk so low to have this upstart boy preferred before me?
Crowd: Ten thousand praises, ten thousand praises, ten thousand praises are his due. Ten thousand praises, ten thousand praises, ten thousand praises are his due., Ten thousand praise are his due!
Saul: To him ten thousands! And to me but thousands! What can they give him more, except the kingdom? With rage I shall burst his praises to hear! With rage I shall burst his praises to hear! O, how I both hate the stripling and fear! What mortal a rival in glory can bear? With rage I shall burst his praises to hear! O, how I both hate the stripling and fear! What mortal a rival in glory can bear? A rival in glory what mortal a rival in glory can bear?
TOO CLOSE
This is the common Bible theme of persevering (persisting) in one's goal. As another Gospel song says (adapting a Bible verse): "He never stopped his work until his work was done."
I'm up too close to now turn around. Lord I'm too close to turn back in a world of sin. [That's all right.] Hmm, I won't turn back Lord from my journey now. [That's all right.] You know sure got to make it to Heaven somehow. I'm too close, too close on reaching my goal. Yeah, Lord, I'm too close [that's all right] too close to saving my soul. Yeah, Lord, I'm too close to Heaven, too close, to turn around, just to turn around. I'm too close to turn around. Keep on, Brother now. Because the Lord has a crown waiting for you. I tell you I feel all right now. The spirit of Memphis got me feeling good. And I want you to know that I"m not ashamed to honor him either. I want you to know tongiht no matter how heavy my burden may get or how hard the way may be, I'm on the way to Heaven and I don't intend to turn around. Even if I have to lie down low, Down at the cross, oh Lord, I sure got to bow. You know that I'm on my way to Heaven anyhow. You may abuse me, child you may scandal-, scandalize, scandalize my name. You know that I'm on my way, on my way, on my way, on my way, sometimes the burden gets too tired and my road gets rocky: I'm on my way, etc. I wonder, are you on your way? I wonder, are you on your way? I'm on my way to Heaven anyhow, anyhow.This is the common Bible theme of persevering (persisting) in one's goal. As another Gospel song says (adapting a Bible verse): "He never stopped his work until his work was done."
HOLD TO GOD'S UNCHANGING HAND
This is another common Bible theme, especially stressed when political alliances became more desirable, after the Hebrews entered the Promised Land and thought compromise was better than struggle. The fear was that as the political situation changed, so would the people's hopes. So it was best to "trust in God's unchanging hand":
I was sick and at Death's door, I called on the Lord as never before. He heard my feeble cry and he did understand: now you understand why I hold to his unchanging hand. Now Brother can't you hold to his hand, Papa can't you hold to his hand, you better, better build your hope on things eternal. Hold on, hold on, you better hold to God's unchanging hand. Now sister can't you hold to his hand, sister can't you hold to his hand: God's unchanging hand. You better build your hopes on things eternal, well he'll be your mother when you're mother, be your father when you're fatherless, be your hope for tomorrow, be your joy in sorrow, be your doctor inthe sick room, be your lawyer in the courtroom. You better hold to God's unchanging hand. Oh, brother, hold God's unchanging hand, oh build your hopes on things eternal, hold on, hold on, hold on, etc. you better hold on God's unchanging hand!This is another common Bible theme, especially stressed when political alliances became more desirable, after the Hebrews entered the Promised Land and thought compromise was better than struggle. The fear was that as the political situation changed, so would the people's hopes. So it was best to "trust in God's unchanging hand":
SOMEBODY, SOMETIME
The sentiment here comes from the charity laws in Leviticus, Deuteronomy, Ruth, and other Bible texts: to help people in need:
If I can help somebody as I pass along. If I can cheer somebody with a word or a song. If I can show somebody that he is traveling wrong. Then my living shall not be in vain. Then my living shall not be in vain. No, no, no, no, no, my living shall not be in vain. If I can just help somebody as I pass along, then my living shall not be in vain. Praise the Lord, praise the Lord, praise the Lord!The sentiment here comes from the charity laws in Leviticus, Deuteronomy, Ruth, and other Bible texts: to help people in need:
COME BY HERE
This is the plea of supplicants (those who ask God for help), from Jacob and Hannah to Jesus and St. Paul:
Come by here, Lord, come by here! O we're down here praying, Lord, come by here. We're down here praying Lord, come by here. Somebody needs you Lord, come by here. Somebody needs you Lord, come by here. Somebody needs you Lord, come by here. Lord we need more love we need more power, every day and every hour. Lord, Lord, we need more faith, we need more grace, let the Spirit fill this place. Lord! Come by here, come by here, come by here.This is the plea of supplicants (those who ask God for help), from Jacob and Hannah to Jesus and St. Paul:
Songs Week of 22 November 2005
GIDEON AND THE SWORD
This Gospel song (like most Gospel) stays close to the source text, in Judges, with the usual fanciful additions common among Gospel songwriters. The main idea of the song (as of its source text in Judges) is that God wins battles, not men ("the sword of the Lord," not the sword of Gideon).
OhThis Gospel song (like most Gospel) stays close to the source text, in Judges, with the usual fanciful additions common among Gospel songwriters. The main idea of the song (as of its source text in Judges) is that God wins battles, not men ("the sword of the Lord," not the sword of Gideon).
, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Great God! Well, read your Bible and you can read it right God called Gideon late at night About 4:15
They tell me the time You ought to hear my God on the line They tell me that He spoke his words so sweet You ought to hear the shuffle of angels' feet God spoke again and He spoke that night Go on down, "Brother Gideon, smite the right I heard Brother Gideon spoke with Him
"Lord, my God, I got too many men." God Almighty told Gideon to do the rest Take them down by the Jordan, stand the test Some come a-leaping in two by two Gideon said pull off that shoe Some come a leaping in three by three Gideon said, "Lord, let me see."
Some came jumping in four by four Great God Almighty, I need some more! They tell me that the numbers ran up to nine Gideon said, "Now fall in line
My God spoke, said, "I tell you when." He counted the number, there were three hundred men!
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield! (repeat) Great God well you heard my story
That's the end Brother Gideon had a bunch of fighting men Some were old, some were young All got together till the battle was won Prayer was the key, though, I do believe, You can't win a battle unless you get on your knees Gideon cried they tell me, shout Great God Almighty, they all ran out Some ran low and some wide
You can't win the battle with God on the main side.
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
Oh, well it was the sword of the Lord And Gideon, Gideon, Gideon children And the sword of the Lord and Gideon I'm gonna lay down my sword and shield!
OLD DEUTERONOMY
If only to show the influence of the Bible at many levels, here a brief excerpt from a song from the Lloyd-Webber musical, Cats, one of which is named after Deuteronomy. The lyric (like all the lyrics in the musical, except parts of "Memory," was by Nobel prize-winning poet, T. S. Eliot:Old Deuteronomy's lived a long time. He's a cat who has lived many lives in succession. He was famous in proverb and famous in rhyme a long while before Queen Victoria's accession. Old Deuteronomy's buried nine wives, and more: I am tempted to say, ninety-nine. And his numerous progeny prospers and thrives, and the village is proud of him in his decline.
BERNSTEIN'S MASS
God said, "Let there be light," and there was light. God said: "Let there be night." And there was night. God said, "Let there be day," and there was day, day to follow the night. And it was good, brother. And it was good, brother. And it was good, brother. And it was goddamn good.We missed this when discussing Genesis, so we'll hear it today. It's a bizarre setting of verses from Genesis in Broadway style, or a mix of Broadway and Classical, for which composer Leonard Bernstein (West Side Story) was famous. Bernstein also wrote the text, freely adapted from the Bible and the Christian Mass. This Mass was written in honor of John F. Kennedy, with Kennedy's widow, Jacqueline, in attendance at the premiere performance. It's an audacious (bold) setting and some were offended by it. But Bernstein shows that the Bible is timeless and adapted its texts to the vernacular idioms and rhythms of modern life. Actually, this setting of Genesis sounds like it might have come from Bernstein's Broadway musical, West Side Story:
Judges 5 (King James Version)
The Book of Judges is centered on women, both good and evil (Delilah). One of the judges, Deborah, predicts that victory will be in the hands of a woman. This is dramatic irony, because the reader (and Barak) assumes the woman is Deborah, but she turns out to be Jael, who slays the Canaanite captain, Sisera, as he sleeps. The story is based on several ironies and contrasts. One is hospitality, which is violated when Sisera asks for water and is given milk, but is killed as he sleeps. The story contrasts the blessed women Jael and Deborah, and the hapless woman, the mother of Sisera, who, although the mother imagines her son has conquered and so enjoying the spoils of war, lies dead instead, even as she relishes her son's victory in her imagination. The Song of Deborah is one of the oldest texts in the Bible (though Judges itself is of a later date). We'll listen to a narration of this in class, so bring this with you on Tuesday as well:
1Then sang Deborah and Barak the son of Abinoam on that day, saying,
2Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
3Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel.
4LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.
5The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.
6In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.
7The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
8They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
9My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
10Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
11They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.
12Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
13Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.
14Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.
15And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart.
16Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.
17Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.
18Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.
19The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.
20They fought from heaven; the stars in their courses fought against Sisera.
21The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
22Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.
23Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
24Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.
25He asked water, and she gave him milk; she brought forth butter in a lordly dish.
26She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.
27At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.
28The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
29Her wise ladies answered her, yea, she returned answer to herself,
30Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?
31So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.
IF I HAD MY WAY
{Chorus} Well, if I had my way If I had my way, little children! If I had my way I’d tear this building down! Great God! If I had my way If I had my way, little children If I had my way I’d tear the building down!Unfortunately
, the Bible has been sanitized (cleaned up) for centuries, preaching meekness and passivity in the face of evil, when a great deal of the Bible (Deuteronomy, the Prophets, and Jesus) teaches the complete opposite, namely to stand up in the face of social injustice. In these two songs about Samson, the main idea is find strength in weakness (with the help of God, of course), as Samson tears the building down. The point is that, with God's help, Samson killed more men in his weakness than he killed by his own strength without God.
(Samson, as we know from Judges, is one of the oddest characters in the Bible. Although a Judge, he was more concerned with chasing women than in fulfilling his mother's vows (she dedicated him to God); in fact, he even makes her touch a dead body (without her knowing it), which would have been a violation of her (and her husband's) vows. His role in Judges, as the last of the judges, seems to show that men, however strong, without God can not effect justice:
, the Bible has been sanitized (cleaned up) for centuries, preaching meekness and passivity in the face of evil, when a great deal of the Bible (Deuteronomy, the Prophets, and Jesus) teaches the complete opposite, namely to stand up in the face of social injustice. In these two songs about Samson, the main idea is find strength in weakness (with the help of God, of course), as Samson tears the building down. The point is that, with God's help, Samson killed more men in his weakness than he killed by his own strength without God.(Samson, as we know from Judges, is one of the oddest characters in the Bible. Although a Judge, he was more concerned with chasing women than in fulfilling his mother's vows (she dedicated him to God); in fact, he even makes her touch a dead body (without her knowing it), which would have been a violation of her (and her husband's) vows. His role in Judges, as the last of the judges, seems to show that men, however strong, without God can not effect justice:
Well you read in the Bible, you will understand That Samson was the strongest man They tell me God moved on the wings of the wind He saw old Samson and he called to him. He whispered low into Samson’s mind,
Saying, “Deliver the children from the Philistines.”
{Chorus} Well if I had my way . . .
Great God! Then Samson went down and he wandered about. Tell me that his strength was never found out. They tell us down in Chapter 9 That he killed 3000 of Philistines Then Samson’s wife she sat on his knees And said, “Samson, tell me Samson, where your strength lies, please." Samson’s wife, she talked so fair That Samson told her to cut his hair Said you shave my head as clean as your hand Then my strength gonna go like a natural man
Chorus He said, If I had my way . . . Great God!
They shaved his head just as clean as the hand. They took him on down to a strange land They led him on down to the judgment hall Blind him and chained him to the wall But he called on God, he called on the Lord
They tell me that his hair begins to grow Then he called a kid about three feet tall He said you place my hands up against the wall Then he placed his hands up against the wall Then he tore that building down!
IF I HAD MY WAY
Gospel songs borrow from each other. Here's the same song in a variant, including Joshua as well as Samson. That's how Gospel songs continue to grow into new songs in a folk song tradition. Once again, the emphasis is on God's power, not man's strength? Critics have coined many phrases for "irony" (saying one thing and meaning another), such as "dramatic irony." One might also speak of "theological irony," or the way, in the Bible, by which God uses human weakness for power (Moses, Joshua, Jesus) and human power for weakness (as in Pharaoh). The point is, Samson was never stronger than when he was helpless and weak; only then could he fulfill God's plan. St. Paul will later repeat the same idea, that in his weakness lay his strength, as in the famous reference to his "thorn in the flesh" (an unknwon problem he could not get rid of, even by prayer):
"To keep me from becoming conceited . . . there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong"
(2 Corinthians 12:7ff.)
Chorus: If I had my way (3), I'd tear this building down. If I had my way (3) I'd tear this building down. You know Samson was a strong man, a mighty man was he. Till Delilah found his secret, she would not let him be. She shaved his head just as clean as your hand, Samson got as weak as any other man. But God still had a way and he tore that building down. Oh, Lord! If I had my way, if I had my way, if I had my way, I'd tear this building down. Oh, Joshua was a strong man, a mighty man was he. He fought the mighty battle of Jericho, yes indeed. The walls came crumbling, tumbling down, the rocks were piled all over the ground. God let him have his way, he tore that building dwon. Oh, Lord! If I had my way, if I had my way, I'd tear this building down. Oh, I said, if I had my way, if I had my way, if I had my way, I'd tear this building down.Gospel songs borrow from each other. Here's the same song in a variant, including Joshua as well as Samson. That's how Gospel songs continue to grow into new songs in a folk song tradition. Once again, the emphasis is on God's power, not man's strength? Critics have coined many phrases for "irony" (saying one thing and meaning another), such as "dramatic irony." One might also speak of "theological irony," or the way, in the Bible, by which God uses human weakness for power (Moses, Joshua, Jesus) and human power for weakness (as in Pharaoh). The point is, Samson was never stronger than when he was helpless and weak; only then could he fulfill God's plan. St. Paul will later repeat the same idea, that in his weakness lay his strength, as in the famous reference to his "thorn in the flesh" (an unknwon problem he could not get rid of, even by prayer):
"To keep me from becoming conceited . . . there was given me a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' Therefore I will boast all the more gladly about my weaknesses so that Christ's power may rest on me. That is why, for Christ's sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong"
(2 Corinthians 12:7ff.)
COME ON, JOIN THAT NUMBER
The reference to God descending from the "air" (to take up his chosen people to Heaven) goes back to the story of the prophet, Elijah. Paul later writes of a similar event to happen. Revelation also speaks of a Book of Judgment (Book of Life), as did the Book of Daniel in the Old Testament; here Samson is included in that "number." Probably the most famous Gospel song treating this theme is "When the Saints Go Marching In":
Don't you want to join that number that no man can number (3), come on and join that number. Yeah, the holy, righteous number that no man can number (3), come on join that number in the air. (Repeat) Well you read in the Bible, you understand, Samson was the strongest man. You read deep down in ancient times, he killed ten thousand Philistines. Well Samson joined that number that no man can number (3) come on join that number in the air. Well, that holy righteous number that no man can number (3) come on join that number in the air. Well join that number that no man can number (3) come on join that number in the air.The reference to God descending from the "air" (to take up his chosen people to Heaven) goes back to the story of the prophet, Elijah. Paul later writes of a similar event to happen. Revelation also speaks of a Book of Judgment (Book of Life), as did the Book of Daniel in the Old Testament; here Samson is included in that "number." Probably the most famous Gospel song treating this theme is "When the Saints Go Marching In":
RUN, SAMSON, RUN
Like all great texts, the Bible has also been the source of great humor. Here's a reference to the Samson story used to defame all women (however humorously). We already heard this in Elvis Presley's Hard-Headed Woman:
"Samson told Delilah, loud and clear, keep your cotton-picking fingers out my curly hair!"
"Run, Samson, Run" uses a whole song to retell (with "tongue in cheek") the Samson story. This was a pop hit for Neil Sedaka (of "Oh, Carol" fame), who also wrote the tune:
In the BiLike all great texts, the Bible has also been the source of great humor. Here's a reference to the Samson story used to defame all women (however humorously). We already heard this in Elvis Presley's Hard-Headed Woman:
"Samson told Delilah, loud and clear, keep your cotton-picking fingers out my curly hair!"
"Run, Samson, Run" uses a whole song to retell (with "tongue in cheek") the Samson story. This was a pop hit for Neil Sedaka (of "Oh, Carol" fame), who also wrote the tune:
ble, one thousand years BC. There's a story of ancient history, about a fellow who was strong as he could be, till he met a cheating gal who brought him tragedy. Oh, run Samson run, Delilah's on her way. Run Samson run you ain't got time to stay. Run Samson run on your mark you'd better start. I'd sooner trust a hungry lion than a gal with a cheating heart. She was a demon, a devil in disguise. He was taken by the angel in her eyes. That lady barber was very well equipped, you can bet your bottom dollar he was gonna get clipped. Oh, run, Samson run, Delilah's on her way. Run Samson run, you ain't got time to stay. Run Samson run, On your mark you'd better start. I'd sooner trust a hungry lion than Oh Delilah made Sammy's life a sin and he perished when the roof fell in. There's a moral, so listen to me, pal. There's a little of Delilah in each and every gal. So run, Samson run. Delilah's on her way. Run Samson run you ain't got time to stay. Run Samson run, On your mark you'd better start. I'd sooner trust a hungry lion than a gal with a cheating heart. I'd sooner trust a hungry lion than a gal with a cheating heart.FIGHT ON
In many ways, Gospel revives the Bible from its churchly dormancy (sleep) to its roots in social activism, as in the Prophets and in Jesus' real-life missionary work, which was more as a social activist than a Sunday preacher. Here again, Old and New Testaments (Moses and Peter, one of Jesus' disciples) come together, both reaching the other shore. Here the emphasis is, as it was in the Old Testament, on fighting, not dying (the usual Christian meaning of reaching the other shore, or crossing Jordan). The reference to Peter, who stopped fishing to follow Jesus, and on whom Jesus placed his confidence: "On this Rock [Peter] I will build my church" (Peter=Rock in Greek, so Jesus is punning on Peter's name).
We are almost down to the shore. Peter, Peter on the sea, drop your nets and follow me, we are almost down to the shore. Fight on, fight on, children don't turn back. We are almost down to the shore. We're almost down to the shore. I said, fight on, fight on, children and don't, children don't, don't you turn back. We are almost, almost down to the shore. God told Moses on the mountain top, he said keep on going and don't you stop. We are almost, almost down to the shore. Fight on, fight on, children don't you, don't you turn back. We are almost, almost down to the shore. Fight on, fight on, children don't turn back. We're almost down to the shore. Moses almost lost his mind when God said Moses got to stay behind. We are almost down to the shore. Walk together by God's command, bound to reach the Promised Land. We are almost down to the shore. Fight on, fight on, children don't you, don't you don't you turn back. We are almost down to the shore. Fight on, fight on, children don't turn back we are almost down to the shore.In many ways, Gospel revives the Bible from its churchly dormancy (sleep) to its roots in social activism, as in the Prophets and in Jesus' real-life missionary work, which was more as a social activist than a Sunday preacher. Here again, Old and New Testaments (Moses and Peter, one of Jesus' disciples) come together, both reaching the other shore. Here the emphasis is, as it was in the Old Testament, on fighting, not dying (the usual Christian meaning of reaching the other shore, or crossing Jordan). The reference to Peter, who stopped fishing to follow Jesus, and on whom Jesus placed his confidence: "On this Rock [Peter] I will build my church" (Peter=Rock in Greek, so Jesus is punning on Peter's name).
CROSSING TO THE OTHER SIDE
Moses called himself "a stranger in a strange land," a phrase that became famous and the title of a science-fiction novel. The New Testament picked up this idea and used it repeatedly, as in the Letter to the Hebrews, once attributed to Paul:
"All these people [of faith] were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had a chance to return. Instead, they were longing for a better country, a heavenly one" (Hebrews 11:13ff.).
Peter begins his first letter in the same way:
"To God's elect, strangers in the world" (1 Peter 1:1). Later he cautions, "live your lives as strangers here" (1:17). Later still, "I urge you, as alens and strangers i the world" (2:11).
This song is from Roger Miller's Broadway musical version of Huckleberry Finn. Once again, Hebrew imagery (the Jordan River) is blended with Christian values (Jesus):
Crossing to the other side: We are pilgrims on a journey through the darkness of the night. We are bound for other places, crossing to the other side. I will worry about tomorrow when tomorrow comes in sight, until then, Lord, I'm just a pilgrim crossing to the other side. Jesus will be there to meet me, he will reach his hand in mine and I will no more be a stranger when I reach the other side. Crossing to the other side. Moses called himself "a stranger in a strange land," a phrase that became famous and the title of a science-fiction novel. The New Testament picked up this idea and used it repeatedly, as in the Letter to the Hebrews, once attributed to Paul:
"All these people [of faith] were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had a chance to return. Instead, they were longing for a better country, a heavenly one" (Hebrews 11:13ff.).
Peter begins his first letter in the same way:
"To God's elect, strangers in the world" (1 Peter 1:1). Later he cautions, "live your lives as strangers here" (1:17). Later still, "I urge you, as alens and strangers i the world" (2:11).
This song is from Roger Miller's Broadway musical version of Huckleberry Finn. Once again, Hebrew imagery (the Jordan River) is blended with Christian values (Jesus):
Week of 8 November 2005
DEEP RIVER
This is one of the most well-known Afro-American spirituals, using the river motif (the Jordan) as a symbol of crossing over into the Promised Land, whether worldly (Palestine) or otherworldly (Heaven). (The melody of this song was borrowed for the Jazz standard, "Dear Old Southland.")
I want to cross over into campground. Deep river, my home is over Jordan. Deep river, Lord, I want to cross over into campground. Oh, don't you want to go home, to that Gospel feast, that Promised Land where all is peace. Oh, deep river, Lord, I want to cross over into campground. (I want to cross over into campground, into campground.)
NEW PROSPECTThe Promised Land is also the promise of "rest," as is mentioned in both Testaments. This song belongs to the Sacred Harp Gospel tradition, a kind of hillbilly (Country) Gospel, sung in ragged counterpoint (different parts of the tune are sung at the same time). Several of these "Sacred Harp" songs were used in the film, Cold Mountain. (The phrase, "sacred harp" refers to the human voice in praise of God.)
O land of rest for thee I sigh; when will the moment come when I shall lay my armor by and dwell in peace at home, and dwell in peace at home? When I shall lay my armor down, and dwell in peace at home. Our tears shall all be wiped away when we have ceased to roam and we shall hear our Father say, "Come dwell with me at home, come dwell with me at home." And we shall hear our Father say, "Come dwell with me at home."
JOSHUA FIT THE BATTLE OF JERICOJoshu
a fit the battle around Jericho Jericho Jericho , Joshua fit the battle around Jericho and the walls come tumbling down. God knows that Joshua fit the battle around Jericho Jericho Jericho . Joshua fit the battle around Jericho And the walls come tumbling down Good morning sister Mary Good morning brother John Well I wanna stop and talk with you Wanna tell you how I come along I know you've heard about Joshua He was the son of Nun He never stopped his work until, Until the work was done God knows that Joshua fit the battle around Jericho Jericho JerichoJoshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your men of Saul There's none like good old Joshua at the battle of Jericho Up to the walls of Jericho He marched with spear in hand: "Go blow them ram horns," Joshua cried, "'Cause the battle is in my hands!"God knows that Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down You may talk about your men of Gideon You may brag about your king of Saul There none like Joshua At the battle of Jericho They tell me, great God that Joshua’s spear Was well nigh twelve feet long And upon his hip was a double edged sword And his mouth was a gospel horn Yet bold and brave he stood Salvation in his hand Go blow them ram horns Joshua cried 'Cause the devil can't do you no harm God knows, Joshua fit the battle around Jericho Jericho Jericho Joshua fit the battle of Jericho And the walls come tumbling down Up to the walls of Jericho He marched with spear in hand Go blow them ram horns, Joshua cried 'Cause the battle is in my hands Then the lamb and ram sheep horns began to blow The trumpets began to sound Old Joshua shouted glory And the walls came tumblin' down God knows that Joshua fit the battle of Jericho Jericho Jericho Joshua fit the battle around Jericho And the walls come tumbling down Down, down, down, down, down tumblin' down.CANAAN'S LAND
There have been countless spirituals and gospel songs about Canaan (or "the Promised Land"), referring usually to a better world or a better life, as the fulfillment of God's promise. The singer vows that nothing will "hinder" progress to the Promised Land, not even family members:
<>I'm on my way to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way (praise the Lord) to Canaan's land. Well if my mother don't go, don't hinder me, if mother don't go, don't you hinder me. I've done signed up, made up my mind, I'm on my way (hallelujah) to Canaan's land. I'm on my way to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way (oh, yes) to Canaan's land. There have been countless spirituals and gospel songs about Canaan (or "the Promised Land"), referring usually to a better world or a better life, as the fulfillment of God's promise. The singer vows that nothing will "hinder" progress to the Promised Land, not even family members:
If brother don't go, it won't hinder me, if brother don't go, it won't hinder me. I've done signed up, made up my mind, I'm on my way (yes, sir) to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way (that's right) to Canaan's land. I'm on my way to Canaan's land, I'm on my way to Canaan's land, I've done signed up, made up my mind, I'm on my way to Canaan's land.
THE PROMISED LAND
This is another Sacred Harp song.
On Jordan's stormy banks I stand and cast a wistful eye to Canaan's fair and happy land where my possessions lie. I'm bound for the Promised Land, I'm bound for the Promised Land. Oh, who will come and go with me, I am bound for the Promised Land. Filled with delight, my raptured soul would here no longer stay! Though Jordan's waves around me roll, fearless I'd launch away. I am bound for the Promised Land, I'm bound for the Promised Land. Oh, who will come and go with me? I am bound for the Promised Land. I am bound for the Promised Land, I'm bound for the Promised Land. Oh, who will come and go with me? I am bound for the Promised Land.This is another Sacred Harp song.
GET AWAY, JORDAN
The river Jordan functions metaphorically (as a figure) of any obstacle against progress or betterment, as in this song.
Oh, get away Jordan, get away over Jordan, get away Jordan, got to cross over to see my Lord. Well, get away Jordan, get away over Jordan, get away Jordan, got to cross over to see my Lord. Well you see those children all dressed in white (got to cross over to see my Lord), well they must be the children of the Israelites (got to cross over to see my Lord). Well, get away Jordan, get away over Jordan, got to cross over to see my Lord.The river Jordan functions metaphorically (as a figure) of any obstacle against progress or betterment, as in this song.
HEART AND SOUL
This contemporary Gospel song is based on the Shema ("Hear, O Israel"), from Deuteronomy (6:4-5). The singer vows to love God with his whole heart and soul: "Hear, O Israel: The LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might."
With my heart and soul I wanna let you know I love you, I love you. (2x). When I first made you my choice, my heart was glad, my soul rejoiced. But tell me, how long has it been since I let you know exactly how I feel? I must apologize: time slipped away and I didn't realize. Give me just half a chance and I'll show the world how to dance. With my heart and soul I wanna let you know I love you, I love you. (2x).
Blue Monday never occurs. Every day's sweeter, with you in my world. Matter of fact, that's how it's been from the very moment I let you in. Funny how people will try to stop me from making you the center of my life. After all that you love me through giving you my heart is all I wanna do. With my heart and soul I wanna let you know I love you, I love you. (2x). Never let you go. All I have is yours, it's yours. And if I could I would give you more, you more. With my heart and soul I wanna let you know I love you, I love you. Etc.
NEW JORDAN
Another Sacred Harp song, this refers to the land of "milk and honey" promised in the Bible. But here (as in many other Christian songs about Canaan, the Promised Land is another world (after death), not merely another place. Note the reference to Jesus (the Son), making this a Christian song:
Another Sacred Harp song, this refers to the land of "milk and honey" promised in the Bible. But here (as in many other Christian songs about Canaan, the Promised Land is another world (after death), not merely another place. Note the reference to Jesus (the Son), making this a Christian song:
On Jordan's stormy banks I stand, and cast a wistful eye to Canaan's fair and happy land where my possessions lie. Oh, the transporting, oh the transporting rapturous scene that rises to my sight, that rises to my sight! Sweet fields arrayed in living green, sweet fields arrayed in living green and rivers of delight, sweet fields arrayed in living green and rivers of delight.
There generous fruits that never fail on trees immortal grow. There rocks and hills and brooks and vales where milk and honey flow. All o'er these wide, all o'er these wide extended plains shines one eternal day! There God the Son forever reigns, there God the Son forever reigns and scatters night away. There God the Son forever reigns and scatters night away. All o'er these wide, all o'er these wide extended plains shines one eternal day! There God the Son forever reigns and scatters night away. There God the Son forever reigns and scatters night away.
The Shema gets its name from the first word of the Hebrew text ("Hear"):
"Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength" (6:4-5).
This text has led to three different interpretations, all of which are important in studying the Bible.
1. The first is the issue of centralization. As worship became centralized in Judah (Jerusalem) at the temple, there was worry that Jehovah would have as many personalities as local gods if worshipped outside the temple. The Levites wished to control worship in a single location. The Shema was an effort to remind Jews that there was only one Jehovah (one Lord) and one place to worship him. This theme becomes central especially in Deuteronomy and the Deuteronomistic history (Joshua, Judges, and the two books of Samuel and Kings).
2. The second reading is that the Lord ranks first among many gods (henotheism).
3. The third reading is that there is only one God (monotheism). It is this meaning that became most important.
Jesus said the Shema summed up the entire Torah (Law, Teaching):
"This is the first and greatest commandment" (Matthew: 22:38-40).
The CSNY song is based on the full Shema, which continues:
"These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the door-frames of your houses and on your gates" (Deuteronomy 6:6-9; also 11:18-20 and Numbers 15:38).
This
The song itself follows the Bible closely. The "road" is the wilderness. The "code" is the Law or teaching. The word "live" means "so that you may live long" (Deuteronomy 11:9). To "become yourself" means to keep the image of God, in which one is created.
"The pas
"Teach your children" is part of the Shema; while the "fathers' hell" refers to slavery in Egypt.
After this, the song is slanted for the Youth Culture of the Hippie generation; here the children teach their parents too.
The word "dreams" also has a Bible reference, in the Book of Joel: "Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions" (Joel 2:28).
The word "fix" probably refers to Deuteronomy: "Fix these words of mine in your hearts and minds" (11:18).
TEACH YOUR CHILDREN
You who are on the road must have a code that you can live by and so become yourself , because the past is just a goodbye. Teach your children well: their fathers' helldid slowly go by. And feed them on your dreams, the one they fix, the one you'll know by. Don't you ever ask them why, if they told you, you would cry. So just look at them and sigh and know they love you. And you, of tender years, Can't know the fears That your elders grew by. And so please help them with your youth, They seek the truth Before they can die. Teach your parents well, their children's hell will slowly go by. And feed them on your dreams: the one they fix, the one you'll know by. Don't you ever ask them why; if they told you, you would cry. So just look at them and sigh and know they love you.
Theme from Exodus
(This Land Is Mine)
This land is mine, God gave this land to me: this brave and ancient land to me. And when the morning sun reveals her hills and plain , then I see a land where children can run free. So take my hand and walk this land with me . And walk this lovely land with me. Though I am just a man, when you are by my side, with the help of God, I know I can be strong. Though I am just a man, when you are by my side, With the help of God, I know I can be strong. To make this land our home If I must fight, I'll fight to make this land our own Until I die, this land is mine!
THE SIX AND SEVEN BOOKS OF MOSES
There have been countless Reggae songs based on the Bible. This is one of them. Crediting Moses with authorship of the books in the Bible continues to this day, despite evidence to the contrary.
Yeah, the six and the seven books, he wrote them all. There are Genesis, and Exodus, Leviticus and Numers, Deuteronomy and Joshua, Judges, and Ruth. For the six and the seven books, he wrote them all. For the six and the seven books, yeah he wrote them all! There are Genesis and Exodus, Leviticus and Numbers, Deuteronomy and Joshua, Judges, and Ruth. For the six and the seven books, he wrote them all. For the six and the seven books, yeah he wrote them all. For the six and the seven books, yeah, he wrote, wrote them all! Yeah he wrote them all!There have been countless Reggae songs based on the Bible. This is one of them. Crediting Moses with authorship of the books in the Bible continues to this day, despite evidence to the contrary.
This is from an English oratorio (The Crucifixion), quoting the typological reading of the Gospel of John 3:14-15. This is a type of music called recitative (English word=recite), halfway between singing and speaking, which usually introduces the main melody:
And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up that whosoever believeth in Him, that whosoever believeth in Him should not perish, should not perish but have everlasting life.
SO SAITH HE THE LORD
An unusual Gospel song, by Country great, Roger Miller (most famous for King of the Road):
Hey there Gabriel get your horn and ready it for blowing. (2) So saith he the Lord (3) and you better behave. Hey there Noah build your ark and ready it for the raining (2), so saith he the Lord (3) and you better behave. Hey there Moses teach my word, preach my Ten Commandments (2). So saith He the Lord (3) and you better behave. I'll put fire in every field and gather up my children (2). So saith He the Lord (3) and you better behave.An unusual Gospel song, by Country great, Roger Miller (most famous for King of the Road):
Bible Songs
25 October 2005
MAY THE GOOD LORD BLESS AND KEEP YOU
The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord lift up the light of his countenance upon you, the Lord lift up the light of his countenance upon you, and give you peace, and give you peace, and give you peace, and give you peace. Amen, Amen, Amen, Amen.
25 October 2005
MAY THE GOOD LORD BLESS AND KEEP YOU
This song (recorded by many pop singers) is based on the Aaronic Blessing, from NUMBERS 6:23-26:
"Speak to Aaron and to his sons, saying, In this way you will bless the children of Israel, saying to them, The Lord bless you, and keep you: The Lord make his face to shine upon you, and be gracious to you: The Lord turn his face to you, and give you peace."
There have b
een many interpretations of the tripartite (triple) form of this blessing (occuring three times). Of course, Hebrew poetry is based on parallelism, so maybe one need look no further than mere repetition for the beauty of it. But Rabbi's have read this three-fold blessing to refer, first, to the righteous, than to the merely good, finally to the evil. In other words, the blessing is strongest for the righteous (those who follow God completely), less strong for only the good, and merely comforting for the evil (who need at least the hope that God will still be reachable, despite their evil deeds). Christians, of course, see the three-fold form of the blessing to mean the Holy Trinity (Father, Son, and Holy Ghost).
May the good Lord bless and keep you, whether near or far away. May you find that long awaited golden day today. May your troubles all be small ones, and your fortunes ten times ten. May the good Lord bless and keep you till we meet again. May you walk with sunlight shining and a bluebird in every tree. May there be a silver lining back of every cloud you see. Fill your dreams with sweet tomorrows, never mind what might have been. May the good Lord bless and keep you till we meet again. Fill your dreams with sweet tomorrows, never mind what might have been. May the good Lord bless and keep you till we meet again. May the good Lord bless and keep you till we meet, till we meet again.
The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord bless you and keep you, the Lord make his face to shine upon you, to shine upon you and be gracious, and be gracious unto you. The Lord lift up the light of his countenance upon you, the Lord lift up the light of his countenance upon you, and give you peace, and give you peace, and give you peace, and give you peace. Amen, Amen, Amen, Amen.
Never turn back! I'll keep on till I reach the other shore. Rain may fall, floods may roll, storms may rise, winds may blow, but I'll never turn back no more! I started for Heaven a long time ago. In this world of temptation I found only pain and woe. Til I turned my back on pleasure I found only pain and woe. Now I'm back on the road to the city and I'll never turn back no more.
NEVER GIVE UP
Bible motifs in the following song are clear: answering the call, belief, divine ability trapped in a fearful body, the need for courage and faith, fulfilling "divine purpose," and the need to be fearless against the "odds." Moses required this of his people and allowed the old generation to die off until a new generation, with faith and a willingness to "persevere," regardless of the odds:
Visions that can change the world trapped inside an ordinary girl. She looks just like me: too afraid to dream out loud. And though it's simple your idea, it won't make sense to everybody. You need courage now if you're gonna persevere to fulfill divine purpose, you gotta answer when you're called. So don't be afraid to face the world against all odds . Chorus: Keep the dream alive: don't let it die. If something deep inside keeps inspiring you to try, don't stop. And never give up, don't ever give up on you. Don't give up. Every victory comes in time, work today to change tomorrow. It gets easier. Who's to say that you can't fly. Every step you take you get, closer to your destination. You can feel it now, don't you know you're almost there. To fulfill divine purpose, you gotta answer when you're called. So don't be afraid to face the world against all odds.
Chorus: Keep the dream alive don't let it die. If something deep inside keeps inspiring you to try, don't stop. And never give up, don't ever give up on you.
Sometimes life can place a stumbling block in your way
But you've gotta keep the faith, bring what's deep inside your heart to light. And never give up don't ever give up on you, Don't give up ! Bridge: Who holds the pieces to complete the puzzle. The answer that can solve a mystery. The key that can unlock your understanding. It's all inside of you, you have everything you need yeahhhh . So, keep the dream alive don't let it die. If something deep inside, keeps inspiring you to try don't stop. And never give up, don't ever give up on you . Sometimes life can place a stumbling block in your way . But you're gotta keep the faith, bring what's deep inside your heart yeah your Heart to the light and never give up. Don't ever give up on youNooo don't give up. No, no, no, no don't give up. Oh, no, no, no, no don't...give...up!
99 1/2 Won't Do
This is the same message: to get to the Promised Land, nothing less than 100% faith is required.
This is the same message: to get to the Promised Land, nothing less than 100% faith is required.
Lord, I'm running trying to make a hundred, 99 1/2 you know it won't do!
Praying hard, trying to make a hundred, 99 1/2 you know it won't do!
You said it won't do! You know it won't do!
WAKE UP JACOB
The themes of NUMBERS are repeated here. "Jacob" here stands for Israel or the individual soul (probably, Christian). The "Day" represents a new beginning, as does the "Jubilee" (the 50 year period in Hebrew culture, when all the slaves were set free and everyone began anew, in theory at least). The singer is "on my way," but "Heaven" replaces "Promised Land."
Wake up, Jacob, Day is a-breaking. I want to go to Heaven when I die. And I'm on my way. I got some friends on the other shore And I want to see them more and more. Now when I get to Heaven, I'm going to live at easeThe themes of NUMBERS are repeated here. "Jacob" here stands for Israel or the individual soul (probably, Christian). The "Day" represents a new beginning, as does the "Jubilee" (the 50 year period in Hebrew culture, when all the slaves were set free and everyone began anew, in theory at least). The singer is "on my way," but "Heaven" replaces "Promised Land."
Because me and my God are going to do as we please. This is the year of the Jubilee. Oh, the Lord has set his people free. Oh wake up Jacob,
Day is a-breaking I'm on my way! I say, wake up Jacob. Day is a-breaking and I'm on my way!
COME AND GO TO THAT LAND
The same theme repeated with different images.
Well come and go (to that land) where I'm bound (2). I had a mother in that land, promised that I'd shake her hand. Promised that I would meet her in that land. Oh come and go where I'm bound. Find peace, find peace now where I'm bound (2). Heard the voice of Jesus calling, and how sweet was the sound. All your trials will be over in that land. Come and go where I'm bound. You'll find joy, find joy where I'm bound. You'll find joy, find joy where I'm bound. You'll find joy now where I'm bound. Keep on working on your building if you want your starry crown. Say I'll make yor burden lighter, you'll find joy where I'm bound.The same theme repeated with different images.
EXODUS
The Jamaican movement known as Rastafarianism drew heavily on a liberation reading of the Bible. (Historically, the Bible has been used both as a message of submission as well as of revolution. The second has been called "Liberation Theology.") Below is an example of the Bible used as a freedom text. "Jah" is simply the shortened form of Jehovah, as in the word "HalleluJAH" ("Praise the Lord"). ("Jah" actually appears instead of LORD once in the King James translation, in one of the Psalms.) Bob Marley's song, Exodus (from the Exodus album) musically captures the rhythm of a large group of people moving through the wilderness, on the way to freedom. The repeated cry of "Move!" shows that the people are not too eager to go forward. The question, "Are you satisfied with the life you're living" is basic before people can change. Knowing where one is going and where one is from (as the lyrics show) are just as important. Only when the Hebrews know they are the chosen people of God can they go ahead and claim the Promised Land:Exodus, movement of Jah people, Oh yeah . And one more time, so let me tell you this. Men and people will fight you down, tell me why? (When you see Jah light) Ha-ha-ha-ha. Let me tell you, if you're not wrong, then why?
(Well, everything is alright), So we gonna walk, alright, uh. Through the roads of creation, We're the generation, tell me why? (Trod through great tribulation) Trod through great tribulations. Exodus, alright, movement of Jah people, Oh yeah, oh yeah, Alright . Exodus, movement of Jah people, Oh yeah,Yeah, yeah, yeah, well, open your eyes (And look within) Are you satisfied (With the life you're livin'?) Huh. We know where we're goin', uh. We know where we're from. We're leavin' Babylon , We're goin' to our Fatherland, two, three, four. Exodus, movement of Jah people, Oh yeah. (Movement of Jah people) Send us another Brother Moses. Gonna cross the Red Sea Send us another Brother Moses. Gonna cross the Red Sea. Exodus, alright. Ooh, ooh, Movement of Jah people, Oh yeah . Exodus, Exodus, alright, Exodus, now, now, now, now. Exodus, Exodus, oh yeah, Exodus, Exodus, alright. Exodus, come, two, three, four Move! Move! Move! Move... Move... Move... Move..Open your eyes and look within . Are you satisfied with the life you're living? We know where we're goin'. We know where we're from . We're leavin' Babylon, y'all, We're goin' to our Father's land. Exodus, alright, Movement of Jah people. Exodus, Movement of Jah people. Movement of Jah people, movement of Jah people. Movement of Jah people, movement of Jah people. Move! Move! Move! Move! Move! Move! Jah come to break downpression, rule equality,Wipe away transgression. Set the captives free. Exodus, alright, alright, Movement of Jah people . Oh yeah, Exodus, Movement of Jah people. (Repeat). Move!
Spirituals
Black s
pirituals were sung in slavery and, like the Bible itself, were conceived as liberation texts, which look forward to the "Liberation Theology" of the 20th century, where the Bible text is used to preach revolution rather than resignation. Like typology itself, Black Spirituals use the Old Testament in terms of the New Testament, thus blending (for example) "Jacob's ladder" and Jesus' "Cross." Note the reference, in Jacob's Ladder, to Moses' words in Exodus ("Stranger in a strange land," in the King James translation). The idea of the world as an unfriendly place was, of course, literally meant in an age of slavery, or even in the "Jim Crow" era of racial segregation that followed slavery. Thus many of these spirituals could be "reinvented" as Gospel songs, with little change except in updating the lyric or jazzing up the musical arrangment. Jacob's Ladder blends the story of Jacob in Genesis, with the story of Moses in Exodus, and adds the promise of Heaven ("starry crown" and "robes") from the book of Revelation.
JACOB'S LADDER
We are climbing Jacob’s ladder, we are climbing Jacob’s ladder, we are climbing Jacob’s ladder, soldiers of the Cross. Every round goes higher and higher, every day, we're nearing our goal. We're coming from earth to glory to sing Redemption's story, for the half down here has never been told. (higher and higher) We're climbing Jacob's ladder, we're strangers traveling traveling through this unfriendly land (higher and higher), through tribulation we're climbing (we're climbing), through hard trials (we're climbing) we're climbing. Oh, we're soldiers of the cross. Climbing days will soon be over, we'll lay our psalm books down, put away our fears, wipe away our tears, put on our robes and get our starry crown. We're climbing Jacob's ladder, we're strangers traveling through this unfriendly land (higher and higher), through tribulation we're climbing (we're climbing), through hard trials (we're climbing) we're climbing. Oh, we're soldiers of the cross.Black s
pirituals were sung in slavery and, like the Bible itself, were conceived as liberation texts, which look forward to the "Liberation Theology" of the 20th century, where the Bible text is used to preach revolution rather than resignation. Like typology itself, Black Spirituals use the Old Testament in terms of the New Testament, thus blending (for example) "Jacob's ladder" and Jesus' "Cross." Note the reference, in Jacob's Ladder, to Moses' words in Exodus ("Stranger in a strange land," in the King James translation). The idea of the world as an unfriendly place was, of course, literally meant in an age of slavery, or even in the "Jim Crow" era of racial segregation that followed slavery. Thus many of these spirituals could be "reinvented" as Gospel songs, with little change except in updating the lyric or jazzing up the musical arrangment. Jacob's Ladder blends the story of Jacob in Genesis, with the story of Moses in Exodus, and adds the promise of Heaven ("starry crown" and "robes") from the book of Revelation.JACOB'S LADDER
GO DOWN MOSES
This, along with Sometimes I Feel Like a Motherless Child, is one of the two most famous spirituals. Its promise of freedom has echoed down the centuries.
When Israel was in Egypt's land (let my people go). oppressed so hard they could not stand (let my people go). Go down, Moses, way down in Egypt's land. Tell old Pharaoh, to let my people go.This, along with Sometimes I Feel Like a Motherless Child, is one of the two most famous spirituals. Its promise of freedom has echoed down the centuries.
Thus spake the Lord, old Moses said, "Let my people go. If not I'll smite your first-born dead" (Let my people go). Go down Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
No more shall they in bondage toil (let my people go), let them come out in Egypt's spoil (let my people go). Go down, Moses, way down in Egypt's land. Tell old Pharaoh to let my people go.
These Are They
This is an interesting Gospel song listing the twelve tribes of Israel (sons of Jacob/Israel). The names of these tribes are not always consistent, their number (twelve) being more important than their names. Moreover, most scholars today believe that the genealogy from Jacob was an invented "personification" from the fact of twelve Israeli regions, which were then personified as sons in the later books of Moses (the first five books of the Bible). The Gospel singer gives Joseph three tribal entries instead of one, by also including Joseph's sons, Ephraim and Manasseh.
Joseph, in fact, is the only son of Jacob who has no land named after him. But Ephraim, his son, is another name for Israel (the northern part of the former United Kingdom). It was common to omit Joseph and give tribal names to his two sons (Ephraim and Manasseh) instead. This would make up for the missing tribe of Levi, which disappeared from tribal lists as it assumed the role of priesthood (the tribe received donations from the other tribes). However, by including both Joseph's sons, as well as Joseph, the singer had to leave out the tribe of Dan, to keep the number at twelve.
The Bible student should not fuss too much over these names, but should recognize them and their number. Historically, the important tribal names are Judah (giving the name to the southern part of the former kingdom), Ephraim (giving the name to the northern part of the kingdom, also called Israel), and Levi (from whom the priestly class, the Levites, are named).
Of these, the most important is Judah, where David and Solomon ruled, where the Temple was located, where Jesus was born,
and from which the Jews got their name.
These are they from every nation on the way to the great Coronation. Yeah, coming on up thorugh great tribulation, going to a land of pure delight. Yes! These are they from every nation, on their way to the great crowning program. Yeah, coming on up through the great tribulation, yeah, going to a land, a land of pure delight. Yeah! The tribe of Judah, the tribe of Reuben, the tribe of Gad, the tribe of Levi, the tribe of Ashur, the tribe of Naphtali, the tribe of Manasseh, the tribe of Simeon, the tribe of Issachar, the tribe of Zebulon, the tribe of Joseph, the tribe of Benjamin. Yeah, these are they, these are they from every nation. Yeah! On their way to the crowning program. Yeah, coming on up through great tribulation going to a land of pure delight.This is an interesting Gospel song listing the twelve tribes of Israel (sons of Jacob/Israel). The names of these tribes are not always consistent, their number (twelve) being more important than their names. Moreover, most scholars today believe that the genealogy from Jacob was an invented "personification" from the fact of twelve Israeli regions, which were then personified as sons in the later books of Moses (the first five books of the Bible). The Gospel singer gives Joseph three tribal entries instead of one, by also including Joseph's sons, Ephraim and Manasseh.
Joseph, in fact, is the only son of Jacob who has no land named after him. But Ephraim, his son, is another name for Israel (the northern part of the former United Kingdom). It was common to omit Joseph and give tribal names to his two sons (Ephraim and Manasseh) instead. This would make up for the missing tribe of Levi, which disappeared from tribal lists as it assumed the role of priesthood (the tribe received donations from the other tribes). However, by including both Joseph's sons, as well as Joseph, the singer had to leave out the tribe of Dan, to keep the number at twelve.
The Bible student should not fuss too much over these names, but should recognize them and their number. Historically, the important tribal names are Judah (giving the name to the southern part of the former kingdom), Ephraim (giving the name to the northern part of the kingdom, also called Israel), and Levi (from whom the priestly class, the Levites, are named).
Of these, the most important is Judah, where David and Solomon ruled, where the Temple was located, where Jesus was born,
and from which the Jews got their name.
BIBLE SONGS: GENESIS
WEEK OF 27 SEPTEMBER 2005
WEEK OF 27 SEPTEMBER 2005
NOAH
The Bible has been a source of humor as well as wisdom and comfort. This is a typical comic song based on the story of Noah. It was actually recorded for the movie, Casablanca, but was edited out before release of the film. Old Noah, what did he do? He built the floating zoo of camels and mammals and all kind of animals. That's what Noah done. He rescued two of a kind and had his boat designed for muskrats and polecats and bulldogs and alleycats.
Who done that? Noah? Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
Who done that? Noah. Who done that? Noah. Who done that? Noah. That's what Noah done.
There was no nothing in sight for 40 days and nights. So Noah, Noah just took a row about. That's what Noah done.
ON THE WINGS OF A DOVE
This song actually became a pop hit in the 1950s. The dove is a symbol in both the Old and New Testaments. As students of the Bible should know, the Christian idea of God is "trinitarian" (involving three persons who are somehow one: the Father, the Son, and the Holy Spirit). Thus in the Christian idea, the Dove is the Holy Spirit. Actually, this "trinitarian" (=3) idea of God may be found (if one chooses to find it!) early in Genesis. For example, "the Spirit of God was hovering over the waters" (1:2) suggests that God is Spirit. Later, God says, "Let us make man in our image," which suggests a second person (the Son), totaling 3 Persons in One. Whether one accepts this reading or not, it IS the Christian reading, which has influenced two thousand years of Western culture.
On the wings of a snow-white dove, he sends his pure, sweet love. A sign from above on the wings of a dove. When troubles surround us, when evils come: the body grows weak, the spirit grows numb. When these things beset us, he doesn't forget us: he sends down his love on the wings of a dove. On the wings of a snow-white dove, he sends his pure, sweet love. A sign from above on the wings of a dove.This song actually became a pop hit in the 1950s. The dove is a symbol in both the Old and New Testaments. As students of the Bible should know, the Christian idea of God is "trinitarian" (involving three persons who are somehow one: the Father, the Son, and the Holy Spirit). Thus in the Christian idea, the Dove is the Holy Spirit. Actually, this "trinitarian" (=3) idea of God may be found (if one chooses to find it!) early in Genesis. For example, "the Spirit of God was hovering over the waters" (1:2) suggests that God is Spirit. Later, God says, "Let us make man in our image," which suggests a second person (the Son), totaling 3 Persons in One. Whether one accepts this reading or not, it IS the Christian reading, which has influenced two thousand years of Western culture.
When Noah had drifted on the flood many days, he searched for land in various ways. Troubles, he had some, but wasn't forgotten. He sent him his love on the wings of a dove.
On the wings of a snow-white dove, he sends his pure sweet love. A sign from above on the wings of a dove.
On the wings of a snow-white dove, He sends his pure, sweet love. A sign from above on the wings of a dove, on the wings of a dove, on the wings of a dove.
WEDLOCK
The influence of the Bible on culture is beyond measure. The relationship between the sexes has been affected by it. In this charming ballad, a text from Genesis is used to argue that woman should neither control man nor be abused by man:When Adam was created, he dwelt in Eden's shade (as Moses has related) before a bride was made. Ten thougand times ten thousand things wheeled all around, before a bride was formed, or yet a mate was found. He had no consolation but seemed as one alone. Till, to his admiration he found he'd lost a bone. Great was his exulatation to see her by his side. Great was his elevation to have a loving bride.
This woman was not taken from Adam's head, we know: and she must not rule o'er him. It's evidently so. This woman she was taken from near to Adam's heart, by which we are directed that they should never part.
This woman she was taken from under Adam's arm; and she must be protected from injury and harm. This woman was not taken from Adam's feet we see, and she must not be abused, the meaning seems to be.
The book that's called the Bible, be sure you don't neglect; for in every sense of duty it will you both direct. The husband is commanded to love his loving bride; and live as does a Christian and for his spouse provide. The woman is commanded her husband to obey, in everything that's lawful until her dying day. Avoiding all offenses, not sow the seed of strife, these are the solemn duties of every man and wife.
DIDN'T IT RAIN?
The next two songs are examples of great Black Gospel music. This song refers to the Flood story in Genesis:
Didn't it rain, children? It rained all night long!The next two songs are examples of great Black Gospel music. This song refers to the Flood story in Genesis:
O my Lord didn't it rain? Tell me didn't it rain, children? It rained all night long! You know it did! I said it did now! Well it rained 40 days and it rained 40 nights. There wasn't no land nowhere in sight. God sent a raven to spread the news. Bird spread his wings and away he flew. To the east, to the west, to the north, to the south. All day all night! Listen to the rain! In the north, in the south, in the east, it rained in the west!
Listen to that rain, yeah!
Tell me didn't it rain, children? It rained all night long! You know it did! I say it did now! O my lord didn't it rain Didn't it rain children? It rained all night long! Tell me, I want to hear it? Well it rained 40 days ad 40 nights without stopping. Noah got worried when the rain kept a-dropping!
Sent out a raven, sent out a dove The waters from God came down from above. Calling my God when it started to rain. The women and the children began to scream.
They knocked on the windows and they rattled on the door. Cried, "Ooh, Noah, take on more!"
Noah, said, "No, no, my friends! God got to keep that number in!" Father Noah!
Oh, God's going to ride on that raven, child!
Tell me didn't it rain children? Listen to the rain! (repeat) You'd better get ready and bear ths in mind. God told Noah, the rain this time. It won't be water, the fire next time.* Talk about rain, in the east and in the west! It's going to rain, you'd better get ready. Talk about rain! Listen to the rain! Drip-drop! Tell me didn't it rain, children? All night long! Didn't it rain?
*[B]by God's word the heavens existed and the earth was formed out of water and by water. By these waters also the world of that time was destroyed. By the same word the present heavens and earth are set apart for fire, on the day of judgment of ungodly men" (2 Peter 3:5f.)
GOD PUT A RAINBOW IN THE CLOUDS
This Black Gospel song refers to the Noachide Covenant, the first of 4 covenants in the Old Testament, between God and his people. The rainbow is a sign of that covenant. This is what is called an "etiological story," or a story that tries to explain a given condition or situation (rainbows appear after a rainstorm).
When God shut Noah in the grand old ark,This Black Gospel song refers to the Noachide Covenant, the first of 4 covenants in the Old Testament, between God and his people. The rainbow is a sign of that covenant. This is what is called an "etiological story," or a story that tries to explain a given condition or situation (rainbows appear after a rainstorm).
God put a rainbow in the cloud!
When the thunders rolled and the clouds were dark,
God put a rainbow in the cloud!
Well, I say, God he put a rainbow in the cloud
Well, God he put the rainbow in the cloud!
Well, when it looked like the sun wasn't going to shine anymore
Well, I say, God he put the rainbow in the cloud!
As a sign by day, and a sign by night,
God he put the rainbow in the cloud
Well, to lead and to guide his children right
God he put a rainbow in the cloud!
Well, I know it, God he put a rainbow in the cloud
Yeah, God he put the rainbow in the cloud
Well, when it looked like the sun wasn't going to shine anymore.
Well, I know it, God put the rainbow in the cloud
Well, I know it, God he put the rainbow in the cloud
Well God he put the rainbow in the cloud!
Now when it looked like the sun wouldn't shine anymore. Well I know that God put a rainbow in the cloud!
JOSEPH AND THE AMAZING TECHNICOLOR DREAMCOAT
NARRATOR: Some folks dream of the wonders they'll do before their time on this planet is through. Some just don't have anything planned They hide their hopes and their heads in the sand. Now I don't say who is wrong, who is right. But if by chance you are here for the night, then all I need is an hour or two to tell the tale of a dreamer like you. We all dream a lot―some are lucky, some are not. But if you think it, want it, dream it, then it's real: You are what you feel. But all that I say can be told another way in the story of a boy whose dreams came true, and he could be you.Way way back many centuries ago, not long after the Bible began, Jacob lived in the land of Canaan, a fine example of a family man. Jacob, Jacob and sons, depended on farming to earn their keep. Jacob, Jacob and sons, spent all of their days in the fields with sheep.
Jacob was the founder of a whole new nation, thanks to the number of children he'd had. He was also known as Israel, but most of the time his sons and his wives used to call him Dad. Jacob, Jacob and sons, men of the soil, of the sheaf and crook. Jacob, Jacob and sons, a remarkable family in anyone's book.
Reuben was the eldest of the children of Israel, with Simeon and Levi the next in line. Napthali and Isaachar, with Asher and Dan. Zebulun and Gad took the total to nine. Jacob, Jacob and sons, Benjamin and Judah, which leaves only one. Jacob, Jacob and sons, Joseph―Jacob's favorite son. Jacob, Jacob and sons!
JACOB: Joseph's mother, she was quite my favorite wife. I never really loved another all my life. And Joseph was my joy because, he reminded me of her.
BROTHERS: Yechh!!
NARRATOR: Through young Joseph, Jacob lived his youth again Loved him, praised him, gave him all he could, but then it made the rest feel second best. And even if they were―
BROTHERS: Being told we're also-rans does not make us Joseph fans!
NARRATOR: But where they have really missed the boat is―
BROTHERS: We're great guys but no-one seems to notice. Joseph's charm and winning smiles fail to slay us in the aisles.
NARRATOR: And their father couldn't see the danger. He could not imagine any danger. He just saw in Joseph all his dreams come true.
Jacob wanted to show the world he loved his son to make it clear that Joseph was the special one. So Jacob bought his son a coat, a multi-colored coat to wear.
BROTHERS: Joseph's coat was elegant, the cut was fine. The tasteful style was the ultimate in good design, and this is why it caught the eye. A king would stop and stare!
JOSEPH: When I got to try it on, I knew my sheepskin days were gone.
NARRATOR: Such a dazzling coat of many colors!
BROTHERS: How he loved his coat of many colors In a class above the rest. It even went well with his vest.
NARRATOR: Such a stunning coat of many colors! How he loved his coat of many colors! It was red and yellow and green and brown and blue. Joseph's brothers weren't too pleased with what they saw.
BROTHERS: We had never liked him all that much before and now this coat has got our goat. We feel life is unfair.
NARRATOR: And when Joseph graced the scene, his brothers turned a shade of green. His astounding clothing took the biscuit.
BROTHERS: Quite the smoothest person in the district.
JOSEPH: I look handsome, I look smart, I am a walking work of art. Such a dazzling coat of many colors! How I love my coat of many colors!
NARRATOR & ALL: It was red and yellow and green and brown and scarlet and black and ochre and peach and ruby and olive and violet and fawn and lilac and gold and chocolate and mauve and cream and crimson and silver and rose and azure and lemon and russet and grey and purple and white and pink and orange and red and yellow and green and brown and blue.
NARRATOR: Joseph's coat annoyed his brothers.
BROTHERS: But what makes us mad are the things that Joseph tells us of the dreams he's often had.
JOSEPH: I dreamed that in the fields one day, the corn gave me a sign. Your eleven sheaves of corn all turned and bowed to mine. My sheaf was quite a sight to see, a golden sheaf and tall. Yours were green and second-rate and really rather small.
BROTHERS: This is not the kind of thing we brothers like to hear. It seems to us that Joseph and his dreams should disappear.
JOSEPH: I dreamed I saw eleven stars, the sun and moon and sky bowing down before my star. It made me wonder why. Could it be that I was born for higher things than you? A post in someone's government, a ministry or two?
BROTHERS: The dreams of our dear brother are the decade's biggest yawn. His talk of stars and golden sheaves is just a load of corn. Not only is he tactless, but he's also rather dim. For there's eleven of us and there's only one of him. The dreams of course will not come true. That is, we think they won't come true. That is, we hope they won't come true―what if he's right all along? The dreams are more than crystal clear: the writing on the wall means that Joseph some day soon will rise above us all. The accuracy of the dreams we brothers do not know. But one thing we are sure about―the dreamer has to go!
NARRATOR: Next day, far from home, the brothers planned the repulsive crime.
BROTHERS: Let us grab him now, do him in, while we've got the time.
NARRATOR: This they did and made the most of it: tore his coat and flung him in a pit.
BROTHERS: Let us leave him here, all alone, and he's bound to die.
NARRATOR: When some Ishmaelites, a hairy crew, came riding by, in a flash the brothers changed their plan.
BROTHERS: We need cash! Let's sell him if we can!
CHORUS OF WEEPING MAIDENS: Poor poor Joseph, what'cha gonna do? Things look bad for you, hey, what'cha gonna do? Poor poor Joseph, what'cha gonna do? Things look bad for you, hey, what'cha gonna do?
BROTHERS: Could you use a slave, you hairy bunch of Ishmaelites? Young, strong, well-behaved, going cheap and he reads and writes.
NARRATOR: In a trice the dirty deed was done. Silver coins for Jacob's favorite son. Then the Ishmaelites galloped off with a slave in tow, off to Egypt where Joseph was not too keen to go. It wouldn't be a picnic he could tell.
JOSEPH: And I don't speak Egyptian very well.
NARRATOR: Joseph's brothers tore his precious multi-colored coat, having ripped it up, they next attacked a passing goat. Soon the wretched creature was no more: they dipped his coat in blood and guts and gore. Oh now brothers, how low can you stoop? You make a sorry group, hey, how low can you stoop? Poor poor Joseph, sold to be a slave Situation's grave, hey, sold to be a slave.
BROTHERS (Levi sings lead): Father, we've something to tell you, a story of our time: A tragic but inspiring tale of manhood in its prime. You know you had a dozen sons―well now that's not quite true. But feel no sorrow, do not grieve, he would not want you to. There's one more angel in Heaven: there's one more star in the sky. Joseph we'll never forget you: it's tough, but we're gonna get my. There's one less place at our table, there's one more tear in my eye. But Joseph, the things that you stood for, like―er, truth and light never die. When I think of his last great battle, a lump comes to my throat. It takes a man who knows not fear to wrestle with a goat. His blood-stained coat is tribute to his final sacrifice. His body may be past its peak, but his soul's in paradise.
There's one less place at our table. There's one more tear in my eye. But Joseph, the things that you stood for, like truth and light, never die. Carve his name with pride and courage, let no tear be shed: If he had not laid down his life we all would now be dead. There's one more angel in Heaven. There's one more star in the sky. Joseph we'll never forget you. It's tough, but we're gonna get by!
POTIPHAR: Potiphar had very few cares: I was one of Egypt's millionaires, having made a fortune buying shares in pyramids. Potiphar had made a huge pile, owned a large percentage of the Nile meant that I could really live in style―and I did!
Joseph was an unimportant slave who found he liked his master, consequently worked much harder, even with devotion. Potiphar could see that Joseph was a cut above the average; made him leader of the household, maximum promotion. Potiphar was cool and so fine, but his wife would never toe the line―it's all there in chapter thirty-nine of Genesis. She was beautiful, but evil. Saw a lot of men against his will. He would have to tell her that she still was his. Joseph's looks and handsome figure had attracted her attention: Every morning she would beckon,
POTIPHAR'S WIFE: "Come and lie with me love."
POTIPHAR: Joseph wanted to resist her, till one day she proved too eager. Joseph cried in vain.
JOSEPH: "Please stop! I don't believe in free love."
POTIPHAR: Potiphar was counting shekels in his den below the bedroom, hen he heard a mighty rumpus clattering above him. Suddenly he knew his riches couldn't buy him what he wanted. Gold would never make him happy if she didn't love him.
NARRATOR: Letting out a mighty roar Potiphar burst through the door
POTIPHAR: "Joseph, I'll see you rot in jail. The things you have done are beyond the pale."
CHORUS OF WEEPING MAIDENS: Poor poor Joseph, locked up in a cell. Things ain't going well, hey, locked up in a cell.
JOSEPH: Close every door to me, hide all the world from me. Bar all the windows and shut out the light. Do what you want with me, hate me and laugh at me. Darken my daytime and torture my night. If my life were important, I would ask will I live or die. But I know the answers lie far from this world. Close every door to me, keep those I love from me. Children of Israel are never alone. For I know I shall find my own peace of mind. For I have been promised a land of my own. Just give me a number instead of my name. Forget all about me and let me decay: I do not matter, I'm only one person. Destroy me completely then throw me away. If my life were important I would ask, will I live or die? But I know the answers lie far from this world. Close every door to me, keep those I love from me. Children of Israel are never alone. For we know we shall find our own peace of mind. For we have been promised a land of our own.
NARRATOR: Joseph's luck was really out, his spirits and his fortune low. Alone he sat, alone he thought of happy times he used to know. Hey dreamer! Don't be so upset! Hey Joseph! You're not beaten yet! Go Go Go Joseph you know what they say Hang on now Joseph you'll make it one day Don't give up Joseph fight till you drop. We've read the book and you come out on top. Now into Joseph's prison cell were flung two very frightened men.
BAKER & BUTLER: We don't think that we will ever see the light of day again. Hey Joseph! Help us if you can! We've had dreams that we don't understand!
NARRATOR: Both men were servants of Pharaoh, the king. Both in the doghouse for doing their thing. One was a baker, a cook in his prime. One was a butler, the Jeeves of his time.
JOSEPH: Tell me of your dreams, my friends, and I will tell you what they show. Though I cannot guarantee to get it right, I'll have a go.
NARRATOR: First the butler, trembling, took the floor. Nervously, he spoke of what he saw.
BUTLER: There I was standing in front of a vine: I picked some grapes and I crushed them for wine. I gave it to Pharaoh, who drank from my cup. I tried to interpret but I had to give up.
JOSEPH: You will soon be free, my friend, so do not worry any more. The king will let you out of here, you'll buttle as you did before.
NARRATOR: Next, the baker rose to tell his dream, hoping it would have a similar theme.
BAKER: There I was standing with baskets of bread high in the sky. I saw birds overhead who flew to the baskets and ate every slice. Give me the message―like his would be nice.
JOSEPH: Sad to say your dream is not the kind of dream I'd like to get. Pharaoh has it in for you―your execution date is set. Don't rely on all I say I saw: It's just that I have not been wrong before.
NARRATOR: Go Go Go Joseph you know what they say! Hang on now, Joseph, you'll make it one day. Go Go Go Joseph, you're doing fine. You and your dreamcoat―ahead of your time.
NARRATOR: Pharaoh, he was a powerful man, with the ancient world in the palm of his hand. To all intents and purposes, he was Egypt with a capital E. Whatever he did, he was showered with praise. If he cracked a joke then you chortled for days. No-one had rights or a vote but the king. In fact you might say he was fairly right-wing. When Pharaoh's around, then you get down on the ground. If you ever find yourself near Rameses―get down on your knees.
HANDMAIDENS: A Pharaoh story, a Pharaoh story.
NARRATOR: Down at the other end of the scale, Joseph is still doing time in jail. For even though he is in with the guards, a lifetime in prison seems quite on the cards. But if my analysis of the position is right, at the end of the tunnel there's a glimmer of light. For all of a sudden, indescribable things have shattered the sleep of both peasants and kings. Strange as it seems, there's been a run of crazy dreams and a man who can interpret could go far―could become a star.
HANDMAIDENS: Could be famous, could be a big success.
NARRATOR: Could be a star! Guess what? In his bed Pharaoh had an uneasy night. He had had a dream that pinned him to his sheets with fright. No-one knew the meaning of the dream. What to do? Whatever could it mean? Then his butler said,
BUTLER: "I know a bloke in jail who is hot on dreams, could explain old Pharaoh's tale."
NARRATOR: Pharaoh said fetch this Joseph man; I need him to help me if he can.
CHORUS: Poor poor Pharaoh, what'cha gonna do? Dreams are haunting you, hey, what'cha gonna do?
NARRATOR: Chained and bound, afraid, alone Joseph stood before the throne.
JOSEPH: "My service to Pharaoh has begun: Tell me your problems, mighty one."
PHARAOH: Well I was wandering along by the banks of the river when seven fat cows came out of the Nile. And right behind them fine healthy animals came seven other cows, skinny and vile. Well the thin cows ate the fat cows, which I thought would do them good. But it didn't make them fatter like I thought a monster supper should. Because the thin ones were as thin as they had ever ever been. This dream has got me baffled, hey Joseph, tell me what it means. C'mon you know that kings ain't stupid, but I don't have a clue. So don't you be cruel Joseph: you gotta help me now, I beg of you! [??]
I was standing doing nothing in a field out of town―I saw seven beautiful ears of corn. They were ripe and they were golden. But you guessed it right: behind them were seven other ears―tattered and torn. Then the bad corn ate the good corn man they came up right behind yes they did And Joseph here's the punchline it's really gonna blow your mind―flip your lid. Because the bad corn was as bad as it had ever ever been. This dream has got me all shook up, treat me nice and tell me what it means. Hey hey Joseph, won't you tell me what this crazy dream really means!
JOSEPH: Seven years of bumper crops are on their way. Years of plenty, endless wheat and tons of hay, Your farms will boom, there won't be room to store the surplus food you grow. After that, the future doesn't look so bright: Egypt's luck will change completely overnight and famine's hand will stalk the land, with food an all-time low. Noble king, there is no doubt what your dream is all about. All these things you saw in your pajamas are a long-range forecast for your farmers. And I'm sure it's crossed your mind what it is you have to find: Find a man to lead you through the famine, with a flair for economic planning. But who this man would be I just don't know! But who this man would be I just don't know!
NARRATOR: Pharaoh said―
PHARAOH: Well stone the crows, this Joseph is a clever kid, who'd have thought that fourteen cows could mean the things he said they did? Joseph, you must help me further; I have found a job for you. You shall lead us through this crisis―you shall be my number two.
NARRATOR: Pharaoh told his guards to fetch a chisel from the local store, whereupon he ordered them to cut the chains that Joseph wore. Joseph got a royal pardon and a host of splendid things: a chariot of gold, a cloak, a medal and some signet rings Joseph―Pharaoh's number two. Joseph―Egypt looks to you. Seven summers on the trot were perfect, just as Joseph said. Joseph saw that food was gathered ready for the years ahead. Seven years of famine followed. Egypt did not mind a bit. The first recorded rationing in history was a hit.
ADORING GIRLS: Joseph how can we ever say all that we want to about you? We're so glad that you came our way. We would have perished without you.
PHARAOH: Joseph we are the perfect team. Old buddies, you and me. I was wise to have chosen you. You'll be wise to agree. We were in a jam, would have baffled Abraham. But now we're a partnership, it's just a piece of cake.
ADORING GIRLS: Greatest man since Noah: only goes to show-ah
JOSEPH: Anyone from anywhere can make it if he gets a lucky break!
NARRATOR: This could be the happy ending, perfect place to stop the show. Joseph after all has got about as far as he can go. But I'm sure that Jacob and his other sons have crossed your mind. How had famine hit the family Joseph left behind?
BROTHERS (Reuben sings lead): Do you remember the good years in Canaan? The summers were endlessly gold. The fields were a patchwork of clover. The winters were never too cold. We'd stroll down the boulevard together: No hint of this tragic decline. Now the fields are dead and bare―no joie de vivre anywhere. Et maintenant [Fr. "now"] we drink a bitter wine
Those Canaan days we used to know Where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days. Do you remember those wonderful parties? The splendour of Canaan's cuisine? Those extravagant, elegant soirees? The gayest the Bible has seen. It's funny, but since we lost Joseph, we've gone to the other extreme. No-one comes to dinner now. We'd only eat them, anyhow. I even find I'm missing Joseph's dreams. Those Canaan days we used to know: Where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days.
It's funny, but since we lost Joseph we've gone to the other extreme. Perhaps we all misjudged the lad. Perhaps he wasn't quite that bad. And how we miss his entertaining dreams! Those Canaan days we used to know, where have they gone? Where did they go? Eh bien, raise your berets to those Canaan days.
NARRATOR: So back in Canaan the future looked rough. Joseph's family were finding it tough.
BROTHERS: For the famine has caught us unprepared. We are thin, we are ill, we are getting scared. It's enough to make anyone weep: We are down to our very last sheep. We will starve if we hang around here, and in Egypt there's food going spare. They've got corn, they've got meat, they've got food and drinks. And if we have the time we could see the Sphinx.
NARRATOR: So they finally decided to go off to Egypt to see brother Jo. So they all lay before Joseph's feet.
BROTHERS: Mighty prince, give us something to eat!
NARRATOR: Joseph found it a strain not to laugh because not a brother among them knew who he was.
Joseph: I shall now take them all for a ride: After all they have tried fratricide.
JOSEPH: I dreamed that in the fields one day, the corn gave me a sign: Your eleven sheaves of corn all turned and bowed to mine. I dreamed I saw eleven stars, the sun and moon and sky Bowing down before my star―and now I realize why: How do I know where you come from? You could be spies, telling me that you are hungry―that could be lies. How do I know who you are? Why do you think I should help you? Would you help me? Why on earth should I believe you? I've no guarantee.
BROTHERS: Grovel, grovel, cringe, bow, stoop, fall. Worship, worship, beg, kneel, sponge, crawl. We are just eleven brothers, good men and true. Though we know we count for nothing, when up next to you. Honesty's our middle name: life is slowly ebbing from us, hope's almost gone. It's getting very hard to see us from sideways on. Grovel, grovel, cringe, bow, stoop, fall: Worship, worship, beg, kneel, sponge, crawl.
JOSEPH: I rather like the way you're talking, astute and sincere. Suddenly your tragic story gets me right here.
BROTHERS: This is what we hoped you'd say.
JOSEPH: All this tugging at my heartstrings seems quite justified. I shall give you what you came for and lots more beside.
BROTHERS: Thank you, thank you, cringe, bow, stoop, fall Worship, worship, beg, kneel, sponge, crawl.
NARRATOR: Joseph handed them sackloads of food and they grovelled with base gratitude. Then, unseen, Joseph nipped out around the back and planted a cup in young Benjamin's sack. When the brothers were ready to go, Joseph turned to them all with a terrible stare and said, No! No! No! No! No!
JOSEPH: Stop! You robbers―your little number's up! One of you has stolen my precious golden cup!
NARRATOR: Joseph started searching through his brothers' sacks. Everyone was nervous, no-one could relax. Who's the thief? Who's the thief? Is it Reuben? No! Is it Simeon? No! Is it Napthali? No! Is it Dan? No! Is it Asher? No! Is it Isaachar? No! Is it Levi? No! Who's the man? Is it Zebulun? No! Is it Gad? No! Is it Judah? No! Is it him? Could it be, could it be, could it possibly be―Benjamin? Yes! Yes! Yes!
JOSEPH: Benjamin, you nasty youth, your crime has shocked me to the core. Never in my whole career have I encountered this before. Guards, seize him! Lock him in a cell! Throw the key into the Nile as well!
HANDMAIDENS: Each of the brothers fell to his knees.
BROTHERS: Show him some mercy, oh mighty one, please! He would not do this, he must have been framed. Jail us and beat us, we should be blamed.
BROTHERS (Napthali sings lead):
Oh no―not he! How you can accuse him is a mystery. Save him―take me. Benjamin is straighter than de tall palm tree. I hear de steel drums sing dere song. Dey singing, man you know you got it wrong. I hear de voice of de yellow bird singing in de tree dis is quite absurd. Oh yes―it's true Benjamin is straighter than de big bamboo. No ifs, no buts Benjamin is honest as coconuts. Sure as de tide wash de golden sand, Benjamin is an innocent man. Sure as bananas need de sun, we are de criminal guilty ones. Oh no―not he! How you can accuse him is a mystery. Save him―take me. Benjamin is straighter than de tall palm tree.
NARRATOR: And Joseph knew by this his brothers now were honest men. The time had come at last to reunite them all again.
JOSEPH: Can't you recognize my face? Is it hard to see? That Joseph, who you thought was dead, your brother, is me?
BROTHERS: Joseph! Joseph! Is it really true? Joseph! Joseph! Is it really you? Joseph! Joseph!
NARRATOR: So Jacob came to Egypt, no longer feeling old. And Joseph went to meet him in his chariot of gold―of gold, of gold, of gold.
JOSEPH: I closed my eyes, drew back the curtain to see for certain what I thought I knew. Far, far away, someone was weeping, but the world was sleeping―any dream will do. I wore my coat with golden lining, bright colors shining, wonderful and new. And in the east, the dawn was breaking and the world was waking―any dream will do. A crash of drums, a flash of light: my golden coat flew out of sight. The colors faded into darkness―I was left alone. May I return to the beginning? The light is dimming, and the dream is too. The world and I, we are still waiting, still hesitating―any dream will do. A crash of drums, a flash of light: my golden coat flew out of sight. The colors faded into darkness―I was left alone.
May I return to the beginning? The light is dimming, and the dream is too. The world and I, we are still waiting, still hesitating―any dream will do! Give me my colored coat, my amazing colored coat! Give me my colored coat, my amazing colored coat!
Farther Along
The story is told of a young man who was preparing for a long trip. He told his friend,
"I am just about packed. I only have to put in a guidebook, a mirror, a microscope, a lamp, a telescope, a volume of fine poetry, a package of old letters, a few biographies, a book of songs, a sword, a hammer, and a set of books I've been studying."
"But you can't get all that into your bag," said his friend.
"Oh yes I can," he replied It doesn't take much room."
With that, he placed his Bible in the corner of his suitcase and closed the lid.
Tempted and tried* we're all made to wonder** *tested **question why
Why it should be thus* all the day long *like this
While there are others living about us
Never molested* though all in the wrong**. *hurt, punished **sinful
Farther along we'll know all about it
Farther along we'll understand why
Cheer up my brother, live in the sunshine
We'll understand it all by and by*. *soon, in the end
When death has come and taken our loved ones,
Leaving our home so lonely and drear* *gloomy, sad
Then do we wonder, how others prosper
Living so wicked year after year.
Farther along we'll know all about it
Farther along we'll understand why
Cheer up my brother, live in the sunshine
We'll understand it all bye and bye.
This shows how the Bible has been the main text of many people for many years.
The Bible is a guidebook, since it guides the believer on conduct in daily life.
It's a mirror, since only in it can the believer see himself or herself.
The "microscope" and "telescope" suggest the Bible shows us the smallest and the biggest things (as the Gospel song, Farther Along shows). Jesus said, "I am the Alpha and Omega" ("A to Z" or beginning and end). Jesus also compared himself to a "lamp" and "the light of the world," as we'll see in the New Testament.
In addition, the Bible is "fine poetry." The "letters" are the letters (mostly by Paul) in the New Testament.
There are many biographies in the Bible, such as the four biographies ("Gospels") of Jesus in the New Testament. The songs are the psalms, the most popular book in the Bible. (There's also a Bible book called The Song of Songs, which we'll study later.)
The sword is the sword that cuts right from wrong. Jesus is pictured with a sword in the final Bible book called Revelation ("showing" or "revealing" the final judgment).
God's word is compared to a hammer in the book of Jeremiah. (Fathers "hammer" a point home to make a child understand.) Also, Jesus was a carpenter or the son of a carpenter; building temples and churches was part of worship. Hammers are needed to build. (In Witness, Harrison Ford, among the Amish, helps build a house.)
Finally, the "books" are the books of the Bible. ("Bible" means "books," as in "bibliography," a listing of books.)
The Gospel song, Farther Along is a good place to begin discussing the Bible. The key word in the Bible (without doubt) is FAITH, from Adam (the first man) to Jesus (for Christians, the fulfillment of Man).
The point of Genesis is that Adam and Eve had no faith. They doubted God's word and let other words (by the serpent) cause doubt. If you doubt your mother when she says "Put on a coat or you'll catch a cold," you'll probably catch a cold!
The problem is, some lessons are learned only later: "farther along," as the Gospel song tells.
We're not preaching but teaching. Besides, what does Jesus have to do with the Old Testament? Well, according to Christians, he "fulfilled" the promise of the Old Testament. Adam was in the "Old" Testament, but Jesus was the "New Adam," so his testament is called the "New Testament."
This is the meaning of the following song, from the fifteenth century, called Adam lay ybounden. Don't worry about the old ("middle") English. We'll put these words into a modern idiom. The main idea now is called "type." It's impossible to read the Bible as most people (that is, Christians) read it without understanding types. Jews don't need types, because they read the Bible as it is. But Christians believe the Jewish Bible is "old" ("Old Testament"). So they read the Jewish Bible in terms of Jesus. Adam is then a type (prediction) of Jesus. Where Adam was the first Man and sinned, Jesus is the New Man without sin. Where Adam ate from a tree and caused sin, Jesus died on a tree and saved from sin. We'll talk about this more of course.
ADAM LAY YBOUNDEN
{This song says that Adam (that is, Man) lay in sin for four thousand years because he ate the apple, like it's written in books. Yet if the apple had not been eaten, the Virgin Mary ("heavenly queen"), mother of Jesus, would never have been. Therefore a sin became a gift. This is the very common idea called (in Latin) "Felix Culpa" ("happy fault/sin"); because if Man (Adam) had not sinned, Jesus (the Second Adam) would not have come to save sinful Man.}
{This song says that Adam (that is, Man) lay in sin for four thousand years because he ate the apple, like it's written in books. Yet if the apple had not been eaten, the Virgin Mary ("heavenly queen"), mother of Jesus, would never have been. Therefore a sin became a gift. This is the very common idea called (in Latin) "Felix Culpa" ("happy fault/sin"); because if Man (Adam) had not sinned, Jesus (the Second Adam) would not have come to save sinful Man.}
Adam lay ybounden*, bounden* in a bond. Four thousand [*bound
winters thought he not too long. And all was for an apple, an apple that he took. As clerks* finden* written in their book. Ne* had [*writers *find *nor
the apple taken been (the apple taken been) Ne had never our lady
a-been* heavenly queen. Blessed be the time that apple taken [*had been
was, therefore we moun* singen*, Deo gracias*! [*might *sing *Thanks to God!
Rock of ages, rock of ages cleft for me. There's a family Bible on the table. Each page is torn and hard to read. But the family Bible on the table will ever be my key to memory. At the close of day when work was over, and when the evening meal was done, Dad would read to us from the family Bible and we'd count our many blessings one by one. I can see us sitting round the table, when from the family Bible Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me.' This old world of ours is full of trouble, but this world would also better be if we'd find more Bibles on the table and mothers singing 'Rock of Ages cleft for me.' I can see us sitting round the table, when from the family Bible, Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me. Rock of Ages, Rock of Ages cleft for me.'
The Bible has been the source of much humor, as well as what we now call "sexism" (blaming women). Here are two references to the Adam and Eve story in early Rock records:
Yes, Adam was happy as a man could be 'til he started messing with that old apple tree. Ain't that just like a woman, ain't that just like a woman, ain't that just like a woman, they'll do it everytime.
Adam told Eve, "Listen here to me, don't you let me catch you messing 'round that apple tree."
winters thought he not too long. And all was for an apple, an apple that he took. As clerks* finden* written in their book. Ne* had [*writers *find *nor
the apple taken been (the apple taken been) Ne had never our lady
a-been* heavenly queen. Blessed be the time that apple taken [*had been
was, therefore we moun* singen*, Deo gracias*! [*might *sing *Thanks to God!
Sacred Harp Gospel: Ocean
Sacred Harp Gospel is a "fuging" choral music from early America. "Fuging" refers to the chasing of one voice after another, until different parts of the tune are sung at the same time. Simply, this is "counterpoint," but not as smooth as in classical music. The phrase, "sacred harp," refers to the human voice singing of God. Sacred Harp music was featued in the movie, Cold Mountain. We'll hear more of this music later, but today we'll hear one short song. This song nicely shows the terror of the sea, common among Bible characters:
The Bible has given the world so much music, beyond measure. A lot of classical music (Handel, Mozart, Schubert, Beethoven, etc.) is based on the Bible. Gospel music, of course, is Bible music. These include the great Black spirituals ("Sometimes I Feel Like a Motherless Child"), Black Gospel, white Gospel (Sacred Harp music), and Christian pop Gospel. Anyone who drives to the American Midwest can hear a change in radio program music from Rock to Gospel. Here's an example, called "Dust on the Bible, warning people to read the Bible. {"Redeem" means save.}Sacred Harp Gospel is a "fuging" choral music from early America. "Fuging" refers to the chasing of one voice after another, until different parts of the tune are sung at the same time. Simply, this is "counterpoint," but not as smooth as in classical music. The phrase, "sacred harp," refers to the human voice singing of God. Sacred Harp music was featued in the movie, Cold Mountain. We'll hear more of this music later, but today we'll hear one short song. This song nicely shows the terror of the sea, common among Bible characters:
Thy works of glory, mighty Lord, that rules the boisterous [noisy] sea: who tempts the dangerous way, at Thy command the winds arise and swell the towering [big] waves. The men astonished mount the skies and sink in gaping graves.
DUST ON THE BIBLE
Dust on the Bible, dust on the Holy Word, the words of all the prophets and the sayings of our Lord. Of all the other books you'll find, there's none salvation holds. Get that dust off the Bible, let the Lord redeem your soul. I went into a home one day to see some friends of mine. Of all the books and magazines, not a Bible could I find. I asked them for the Bible, when they brought it, what a shame! For the dust was covered over and not a fingerprint was plain. Dust on the Bible, dust on the Holy Word, the words of all the prophets and the sayings of our Lord. Of all the other books you'll find, there's none salvation holds. Get that dust off the Bible, let the Lord redeem your soul. You can read your magazines, read of love and tragic things, and not one verse of Scripture, not one verse do you know. When it is the very truth and its topics good for you, dust on the Bible will doom your poor soul. Dust on the Bible, dust on the Holy Word, the words of all the prophets and the sayings of our Lord. Of all the other books you'll find, there's none salvation holds. Get that dust off the Bbile, let the Lord redeem your soul.FAMILY BIBLE
The family Bible used to be on nearly everyone's table, with a record of family births, deaths, etc. This is a song about that time. "Rock of Ages" refers to a famous Gospel song (quoted in the beginning), which itself refers to a prophecy in the Book of Daniel, which Christians understand as telling of Christ (the "Rock" of ages). The "cleft" (open) Rock is the safety from sin the Christian feels:
Rock of ages, rock of ages cleft for me. There's a family Bible on the table. Each page is torn and hard to read. But the family Bible on the table will ever be my key to memory. At the close of day when work was over, and when the evening meal was done, Dad would read to us from the family Bible and we'd count our many blessings one by one. I can see us sitting round the table, when from the family Bible Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me.' This old world of ours is full of trouble, but this world would also better be if we'd find more Bibles on the table and mothers singing 'Rock of Ages cleft for me.' I can see us sitting round the table, when from the family Bible, Dad would read. And I can hear my mother softly singing, 'Rock of Ages, Rock of Ages cleft for me. Rock of Ages, Rock of Ages cleft for me.'
THE STORY OF ADAM AND EVE
The next song is not Gospel, but pop. It shows how Bible stories have become part of popular culture.
The next song is not Gospel, but pop. It shows how Bible stories have become part of popular culture.
In the garden of Eden, a long time ago
There was a story I'm sure you all know
I'm sure you remember and I know you believe
The story of Adam and Eve
In the Garden of Eden where life began
Yes, the very beginning of woman and man
I'm sure you remember and I know you believe
The story of Adam and Eve.
There within the garden walls they both fell in love
Sheltered by the guiding hands of the one above
Life was filled with happiness until one day arose
A very great temptation, well, you know how it goes
In the Garden of Eden, a long time ago
There was a story that I'm sure you all know
I'm sure you remember, I'm sure you believe
The story of Adam and Eve.
In the Garden of Eden, a long time ago
Such a story, I'm sure you all know
I'm sure you remember, I know you believe
The story of Adam and Eve.
Yes, Adam was happy as a man could be 'til he started messing with that old apple tree. Ain't that just like a woman, ain't that just like a woman, ain't that just like a woman, they'll do it everytime.
Adam told Eve, "Listen here to me, don't you let me catch you messing 'round that apple tree."
The first thing to be taught about the Bible is that it's a story of faith. This is the meaning of the word covenant (testament): an agreement between God and man to do certain things. A covenant is a promise. (Later the word "covenant" ["testament"] also meant the book that told of God's testament.)
Agreements require faith. Students assume the teacher will show up in class and not go to Las Vegas instead. Your parents assume you're in school. You assume they'll have supper ready when you're hungry.
So faith is not strange. It becomes strange when times are bad. There's no money in the house. The student feels school is too hard. Then faith has a different meaning.
This is the faith of the Bible. Jesus came later of course. But Jesus said he "fulfilled" the beginning. So it is all "good."
In the beginning it was "good." This word is repeated often but it's often forgotten. Count the times the word is spoken by God in the first chapter.
The Bible is a packed text. Even one word can be important. So the words must be unpacked for full meaning. Sometimes understanding other cultures of the time helps too.
Other cultures had many Gods. Genesis has only one. We'll see this may not be that clear in later parts of the Bible. But in Genesis it's clear.
Other cultures worshipped, as gods, the planets or the luminaries (moon and sun: "luminous" means giving light).
But in the Bible God is in control of these too. The luminaries do not "rule" men and women, but only the day and night. There's a difference. No need to worship the moon here. Or the sun. No need to think planets control our lives.
Another repeated phrase is "according to its kind." This sets limits. There is comfort in limits. The sea was a monster in many old myths. Here the sea is controlled, even blessed, by God.
Limits suggest moral limits. We'll see this in the later law books (Leviticus and Deuteronomy). We know this in the Ten Commandments. These limits are for the creature's own help and comfort.
Another key phrase is "be frutiful and multiply." In that time, that was not easy. So God's blessing was a promise.
Is Genesis science? That's a question often asked.
Probably not. God said "Let there be light!" (1:3) before there was a sun (1:16).
As for the six days of creation, we know from fright movies, like The Day of the Dead, that "day" can mean any time, rather than just 24 hours of time.
The psalm writer makes the point that, "a thousand years in [God's] sight are like a day gone by" (Psalm 90:4). Peter makes the same point in the New Testament: "With the Lord a day is like a thousand years, and a thousand years are like a day" (2 Peter 3:8).
But the Bible may be read as literally true. "Literal" means "word" (according to the word as written).
Some Christians read the Bible this way. They believe the "word" is true as written. The literal word is the "foundation" of faith. So they are called "fundamentalists" or Christian fundamentalists. For some reason these fundamentalists don't read the Second Commandment literally, since they worship images of God.
Some parts of the Bible are in prose, some in poetry. These are usually "offset" (set off from the rest of the text), as in Genesis 1:27, where God makes man in his own image.
This is a key text. It upholds the dignity of man. God is not a slave or a dog. Neither is a man.
You can see how this single verse could cause people to rebel against wrongs. So the Bible is a "radical" (root) text, although its radical (root) meaning is often ignored.
Note the equality of the sexes in that verse. This too is often ignored. But there were great women prophets (those who advised in the name of God) too.
Finally, creation ends in 2:1, when God rests. This day of rest reminds us we are in God's image. That means resting in the power and promise of God. But the sabbath today means resting in our beds! Like "holiday" meant "holy day"; now it means "worldly" day (going to movies!). How many Americans think of Abraham Lincoln or George Washington on Presidents' Day, honoring those two presidents? They go shopping instead: PRESIDENTS DAY SALE!!!!
Humor in the Bible is commonly ignored. But there is humor in the Bible, although nothing like "Take my wife--please!" (We'll see humor especially in the Book of Jonah.)
Note the humor when Adam tries to find a mate among the animals God made (2:20). So God makes woman instead.
The story of Adam and Eve may be the most well known part of the Bible. As a pericope (cut text) to teach lessons, it has been misused to show woman as the cause of human troubles. But it can be read differently. Students should try different ways to read the story of the Fall.
The "Fall" means the loss of the Garden (or Paradise), as Adam and Eve are forced to work hard. It's like falling out of bed and finding yourself on a hard floor instead of in a soft feather bed. Next time that happens think how Adam and Eve felt! Ouch!
Sad as the story is, it has been the basis of much humor to this day.
Our lessons for the next couple of weeks will continue straight to the end of Chapter 4, the story of Cain and Abel, another pericope (cut-out text) with many lessons in it. It also has one of many famous Bible lines: "Am I my brother's keeper?" (That's a great line for older siblings to know!)
(Already you can see where the Bible is beginning to sound like the Greatest Hits of the Bible. Many Bible stories are well known, often coming one after the other, like a Beatles album, where almost every song is known.)
There are a number of things to think about in this story. First we see how quickly human nature has gone from peace to murder. It's like life today. Leave your children at peace and five minutes later you hear them fighting.
This is well known in families to this day: it's called sibling rivalry (brothers fighting or sisters hating each other).
The other issue is why God refuses Cain's offering.
(For that matter, why did Mommy like Susie better than Nancy? Was it Nancy's fault)
Students should think about this. Is God unfair? That might make sense. Life is unfair. If fair, God's ways are strange or unknown. Or is God testing Cain?
There are other reasons you may think about.
Another "motif" (small repeated theme) of the Bible is that God always chooses by his standards, not by ours.
There's a big point here. God upsets our human standards because his are better. The first-born child is often given all the power. But the Bible shows that God does not choose the first born. This happens often in the Bible. I'm glad it does, because I was the youngest child.
Here again, the Bible seems to go against worldly ways, probably for the best. If we believe the Bible, God chose the weakest form for himself when he appeared as Jesus. But that's in the New Testament.
This idea appears in fairy tales too, with the idea of faith. The frog becomes a prince. The beast becomes a man. But you must love him first.
For movie buffs, a famous James Dean movie was made from the story of Cain and Abel (Dean played Cain), called East of Eden, based on John Steinbeck's novel. Hollywood loves the Bible because it's full of great stories.
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