ESTHER:
Songs Week of 16 January 2007
XERXES
Xerxes (in Hebrew, "Ahasuerus") was the Persian king during the post-Exile period of the Jews (5th c. BCE). He appears in Esther as a fictional character. He's famous for having lost the battle at Salamis in a naval battle against the Greeks. He's also known to have loved plants. This detail of his life was included in Handel's Italian opera, Serses. This aria has become world famous as "Handel's Largo." (A "largo" is a slow melody, though Handel timed it a "larghetto," meaning not that slow.) Most lovers of this tune, usually heard in non-vocal arrangements, are surprised to find the lyrics funny: a man sings a love song to his plant. Here's an English-language version:
HANDEL'S LARGO
Under thy shade, dearly beloved tree, beauty and harmony are both displayed. Under thy shade, dearly beloved tree, beauty and harmony are both displayed. Beauty and harmony, unde thy shade, dearly beloved tree, beauty and harmony are both displayed, are both displayed.Songs Week of 16 January 2007
XERXES
Xerxes (in Hebrew, "Ahasuerus") was the Persian king during the post-Exile period of the Jews (5th c. BCE). He appears in Esther as a fictional character. He's famous for having lost the battle at Salamis in a naval battle against the Greeks. He's also known to have loved plants. This detail of his life was included in Handel's Italian opera, Serses. This aria has become world famous as "Handel's Largo." (A "largo" is a slow melody, though Handel timed it a "larghetto," meaning not that slow.) Most lovers of this tune, usually heard in non-vocal arrangements, are surprised to find the lyrics funny: a man sings a love song to his plant. Here's an English-language version:HANDEL'S LARGO
HAMAN'S ARIA
Though German, Handel succeeded in Italian opera, then, in England, invented the English oratorio with Esther. The English oratorio made greater use of the chorus. First we hear Haman's plot to kill Jews:
Though German, Handel succeeded in Italian opera, then, in England, invented the English oratorio with Esther. The English oratorio made greater use of the chorus. First we hear Haman's plot to kill Jews:
It is decreed all the Jewish race shall bleed. Hear and obey what Haman's voice commands. Let Jewish blood dye every hand, let Jewish blood dye every hand. No age nor sex I spare, no age nor sex I spare. No age nor sex I spare. Raze, raze, raze, their temples to the ground and let their place no more be found.Love Duet (Esther and Xerxes)
Esther has fainted from fear:
ESTHER: Who calls my parting soul from death? XERXES: Awake, my soul, my life, my breath! Esther has fainted from fear:
ESTHER: Hear my suit or else I die. XERXES: Ask, my Queen, can I deny?
O BEAUTEOUS QUEEN
Xerxes' love song to Esther:
O beauteous Queen, unclose those eyes! My fairest shall not bleed. Hear love's soft voice that bids thee rise and bids thy suit [request] succeed.Xerxes' love song to Esther:
HAMAN'S FINAL ARIA
Facing death, Haman sings a moral lesson:
How art thou fall'n from thy height! Tremble, ambition, at the sight! In power, let mercy sway [rule]. (In other words, when you hold power, show mercy.)Facing death, Haman sings a moral lesson:
RASTAFARI
CHANT DOWN BABYLON
Come we go chant down Babylon one more time (Come we go chant down Babylon); For them soft! Yes, them soft! (ah-yoy!) Them soft! Yes, them soft! (ah-yoy!) So come we go chant down Babylon one more time (Come we go chant down Babylon)!JUMP NYABINGHI
The name of an African princess, Nyabinghi is also the name of a Rastafari celebration.
(Hallelu-Jah!) (Hallelu-Jah!) Love to see when ya move in the rhythm; I love to see, when you're dancin' from within! It gives great joy to feel such sweet togetherness, Everyone doing and they're doing their best Huh, it remind I of the days in Jericho, When we trodding down Jericho walls: These are the days when we'll trod through Babylon, (na-na, na-na) Gonna trod until Babylon falls. Sing your song yah! (Jump, jump, jump,) Nyabinghi! (Jump, jump, jump,) Nyabinghi!The name of an African princess, Nyabinghi is also the name of a Rastafari celebration.
GIVE THANKS AND PRAISES
A praise song. Rastafari singers are fond of puns. "Most-I" refers to the self, but also to God ("most High"). "I and I" means Self and God:
GiveA praise song. Rastafari singers are fond of puns. "Most-I" refers to the self, but also to God ("most High"). "I and I" means Self and God:
thanks and praises to the Most-I (Jah!); Give thanks and praises so high (so high). He will not deceive us my brethren; He will only lead us again (again): Oh, take that veil from off of your eyes; Look into the future of realize. Noah had three sons, Ham, Shem and Japhet (Ham, Shem and Japhet); And in Ham is known to be the Prophet. Glory to Jah, the Prophet is come (through all these ages); Glory to Jah, the Prophet has come (through all these stages). When my soul was hurting deep within, And I'm worrying to be free, desperately, yeah. So guide and protect I and I, O Jah - Jah,Through all these ages; Guide and protect I and I, O Jah - Jah,Through all these stages. Rastafari is his Name (Jah!) -Rastafari is his Name (Jah!). If Jah didn't love I (love I), If I didn't love I (love I), If Jah didn't love I (love I), If I didn't love I, Would I be around today? Would I be around to say: Give thanks and praises, give thanks and praises; Give thanks and praises, give thanks and praises; Give thanks and praises, give thanks and praises.BLACKMAN REDEMPTION
Blackman Redemption; can you stop it? Oh, no! Oh, no! Oh, no! Coming from the root of King David Through to the line of Solomon, His Imperial Majesty is the Power of Authority: Spread out, spread out!I KNOW
The Jewish Diaspora (dispersion of the Jews, as in Esther) fits nicely for Black people, who were dispersed over the whole earth from Africa. The reference here is to the prophecies in several O.T. prophetic books about Israel's revival:
(I) And ain't it good to know (know) now: Jah will be waiting there. (I) Ain't it doggone good to know (know), you all; Jah will be waiting there. Wait in Summer, wait in Spring, Wait in Autumn, Winter thing, [Tribe] goes up, all the tribe goes down: Bring my children from the end of the earth.The Jewish Diaspora (dispersion of the Jews, as in Esther) fits nicely for Black people, who were dispersed over the whole earth from Africa. The reference here is to the prophecies in several O.T. prophetic books about Israel's revival:
RASTAMAN LIVE UP
"Binghi" is named after a legendary Amazon queen, Nyabinghi, and refers to one of many "mansions" in the Rastafari religion (Jesus: "In my Father's house are many mansions").
Rastaman, live up! Binghi-man, don't give up! Congoman, live up, yeah! Bongoman, don't give up! David slew Goliath with a sling and a stone; Samson slew the Philistines with a donkey jawbone: Iyaman, live up! Rastaman, don't give up! Binghi-man, live up! Congoman, don't give up!"Binghi" is named after a legendary Amazon queen, Nyabinghi, and refers to one of many "mansions" in the Rastafari religion (Jesus: "In my Father's house are many mansions").
SMALL AXE
Rastafari has common puns on the pronoun "I" (as if to encourage self-esteem). Here we get "I-dureth" instead of "endureth" and "for-I-ver" instead of "forever." In the same way, "I-tal" food means "vital" (good) food (herbs). The reference to "pit" is a direct quote of Proverbs 26:27 (also Ecclesiastes 10:8).Why boasteth thyself Oh, mighty men Playing smart And not being clever? I said, you're working iniquity To achieve vanity (if a-so a-so) But the goodness of Jah I-dureth for-I-ver If you are the big tree We are the small axe Ready to cut you down (well sharp) To cut you down These are the words Of my master No weak heart Shall prosper And whosoever diggeth a pit Shall fall in it And whosoever diggeth a pit Shall fall in it.
SO MUCH THINGS TO SAY
Marcus Garvey was a founder of the pan-African (back to Africa) movement. Paul Bogle was an activist Christian in Jamaica executed by the British for rebellion in Jamaica (then a British colony). The two are linked with Jesus Christ. Note the reference to "stand firm," a common plea in both Testaments. The reference to "spiritual wickedness in high places" is from the Letter to the Ephesians (N.T.). The warning that rain doesn't fall on one housetop is similar to Mordecai's warning to Esther.
Eh! But I'll never forget no way: they crucified Jesus Christ; I'll never forget no way: they stole Marcus Garvey for rights. Oo-ooh! I'll never forget no way: they turned their back on Paul Bogle Hey-ey! So don't you forget (no way) your youth, who you are and where you stand in the struggle.They go so very, so very, so very, so very, so very, so very, so very, so very, so very, so very, so very - everything they say - so much to say. They got so much things to say, so much things to say. I and I nah come to fight flesh and blood, But spiritual wickedness in high and low places. So while they fight you down, Stand firm and give Jah thanks and praises.'Cause I and I no expect to be justified by the laws of men - by the laws of men. Oh, true they have found me guilty, But through - through Jah proved my innocency. Oh, when the rain fall, fall, fall now,Marcus Garvey was a founder of the pan-African (back to Africa) movement. Paul Bogle was an activist Christian in Jamaica executed by the British for rebellion in Jamaica (then a British colony). The two are linked with Jesus Christ. Note the reference to "stand firm," a common plea in both Testaments. The reference to "spiritual wickedness in high places" is from the Letter to the Ephesians (N.T.). The warning that rain doesn't fall on one housetop is similar to Mordecai's warning to Esther.
It don't fall on one man's housetop. Remember that: When the rain fall, It don't fall on one man's housetop.
RASTA MAN
References to Elijah (on Mt. Carmel) and Joshua:
It was Elijah who prayed that it did not rain. (He was a Rasta man.) He prayed and the rains came again. (He was a Rasta man.) It was Joshua who commanded the sun to stand still. (He was a Rasta man.) He did that according to his Master's will. (He was a Rasta man.) What a dread, dread whola one! The Rasta man comes from Zion.References to Elijah (on Mt. Carmel) and Joshua:
MOVE OUTA BABYLON
Another reference to Babylon, and a message to "Rasta man" to escape it:
Move outa Babylon Rasta man and leave all the wicked man behind. Move outa Babylon Rasta man and leave all the wicked man behind. And the righteous man shall stand. So keep on moving. Keep on moving, Rasta man, move on.Another reference to Babylon, and a message to "Rasta man" to escape it:
Songs Week of 9 January 2007: Chronicles, Ezra, Nehemiah
CERTAINLY, LORD
"Amen" means "certainly" in Hebrew. It's a shout of confidence or faith, as the two songs below show. Usually it's affixed to the end of a sentence, though Jesus often uses it to begin a sentence, as in "Amen, I say to you. . . ." The phrase is used in answer to a preacher, as in the books of Ezra and Nehemiah. This "call-and-response" pattern is common in Black churches.
Have you got good religion? (3) Certainly, Lord! Have you been baptized? (3) Certainly, Lord! Did you bow mighty low? (3) Certainly, Lord! Do you love everybody? (3) Certainly Lord! Certainly, Lord!
CERTAINLY, LORD
Cyrus was the Persian king who conquered Babylon, ended the Babylonian captivity of the Jews, and allowed the Jews to return to Palestine and rebuild their temple and city walls (as narrated in the books of Ezra and Nehemiah). For this reason, Cyrus was called the Messiah in Isaiah 45.1. The idea was that God works through all nations to fulfill his plans, as the following aria for Cyrus, from the English oratorio, Belshazzar, by the German composer, Handel shows. Here Cyrus sings that he is following God's plan in his military victories:
Here, from the same oratorio, Cyrus is clearly the servant of God:
To arms, to arms, no more delay! God and Cyrus lead the way.
LOW DOWN THE CHARIOT
Bluegrass Gospel: Elijah's chariot is linked with Jesus' Redemption:
More Bluegrass Gospel, this on one of Elisha's miracles:
CERTAINLY, LORD
"Amen" means "certainly" in Hebrew. It's a shout of confidence or faith, as the two songs below show. Usually it's affixed to the end of a sentence, though Jesus often uses it to begin a sentence, as in "Amen, I say to you. . . ." The phrase is used in answer to a preacher, as in the books of Ezra and Nehemiah. This "call-and-response" pattern is common in Black churches.
Have you got good religion? (3) Certainly, Lord! Have you been baptized? (3) Certainly, Lord! Did you bow mighty low? (3) Certainly, Lord! Do you love everybody? (3) Certainly Lord! Certainly, Lord!
CERTAINLY, LORD
Oh, have you got good religion? Certainly! I want to know children: have you got, have you got good religion? Certainly! I want to know, have you got good religion? Certainly. Tell, tell have you got good religion. And I know one thing, you just have to say, you just have to say, you just have to say. When your burdens begin to press you down, when your burdens begin to press you down, you can always say, you've been my lily of the valley, water when I was thirsty, and bread when I was hungry. And If somebody may ask you, all you got to do is tell them, I know my name is on high, I know my, I know my, I know my name is on high, children, I know my name is on high right now. Certainly! Yeah, yeah! Why don't you tell everybody, why don't you tell, tell, tell, tell, tell, why don't you tell everybody, you can just tell them: certainly, certainly Lord. When the world may seem to be against you and your friend may talking about you on the other side, to try to scandalize your name. You can always say Lord, make my enemies, make my enemies leave me alone. If you make my enemies leave me alone, I can always go back and tell my enemies, Lord, I've been baptized, I've got to tell them, Lord I've been baptized. Certainly. Let me tell them, certainly, Lord.
CyrusChristmas, Chanukah, and Kwanza: Whitney Houston's syncretism
"Although it's been said many times, many ways, Merry Christmas, Happy Chanukah, Happy Kwanzaa, Merry Christmas to all of you! Merry Christmas to everyone."In a real sense,
there was no such thing as a pure Jewish monotheism. From the beginning, Jews worshipped in a syncretistic way, blending with local religions. Monotheism was probably a later redaction as the religion developed. This model of syncretism continued in Christian worship, which itself adapted local gods and holidays to its own ends (Christmas Day, for example, was a pagan sun holiday; the Christian Trinity accepts three gods, though they are called "three persons" of one God). Syncretism continues to the present day, where pagan Christmas trees blend with Nativity stories and references to other religions, as in Whitney Houston's recording of "Have Yourself a Merry Little Christmas" ("Kwanzaa" is an Afro-American holiday in the same season as Christmas):
Great God, who, yet but darkly known, Thus far hast deign'd my arms to bring; Support me still, while I pull down Assyria's proud, injurious king. So shall this hand thy altars raise, This tongue for ever sing thy praise; And all thy will, when clearly shown, By thy glad servant shall be done.
TO ARMS, TO ARMSHere, from the same oratorio, Cyrus is clearly the servant of God:
To arms, to arms, no more delay! God and Cyrus lead the way.
LOW DOWN THE CHARIOT
Bluegrass Gospel: Elijah's chariot is linked with Jesus' Redemption:
Low down the chariot and let me ride (x). Ride on King Jesus, ride on King Jesus, won't you ride on. Ride on, the conquering King, I want to go to Heaven in the morning. (x) I've been trying so hard just to make it on through, you know I'm trying to live just the way you want me to, I've been trying all the sin inside, So when you break on through that golden sky, please slow it down don't pass me by. I want to go to Elijah when I go. Ride on King Jesus (x). Ride on, the conquering King, I want to go to Heaven in the morning. (2) Ride on King Jesus (x). Low down the chariot and let me ride (9).
IT IS WELL (Elisha's Song)More Bluegrass Gospel, this on one of Elisha's miracles:
There lived a man and a woman in a town called Shunem, they made a home for Elisha and found favor in his eyes. So God sent them a miracle. The only thing they longed for, in a year they would hold a son, as Elisha prophesied. One day they ran from the field, brought the child to his mother, she held his head there on her knee until he died at noon that day. She didn't tell anyone, she went straight to the man of God. And if anyone asked her, she replied while on her way, "It is well, it is well. There is peace in my despair, knowing God will hear my prayer and I will cling to the promise that he brings. Even death can have no sting, no power in Hell. In His presence I will dwell, where it is well."
Elisha stood by the bedside, where she laid the boy when he died. He prayed a prayer upon him and he breathed new life again. Friend, God doesn't ever change and if you'll have that woman's faith He'll send you a miracle, and until then you can say,"It is well, it is well. There is peace in my despair, knowing God will hear my prayer and I will cling to the promise that he brings. Even death can have no sting, no power in Hell. In His presence I will dwell, in His presence I will dwell. . . ."
Elisha stood by the bedside, where she laid the boy when he died. He prayed a prayer upon him and he breathed new life again. Friend, God doesn't ever change and if you'll have that woman's faith He'll send you a miracle, and until then you can say,"It is well, it is well. There is peace in my despair, knowing God will hear my prayer and I will cling to the promise that he brings. Even death can have no sting, no power in Hell. In His presence I will dwell, in His presence I will dwell. . . ."
BABYLON'S FALLEN
Babylon's fallen, Babylon's fallen to rise no more (x). Pure city (Babylon's fallen to rise no more). Bright lights city (Babylon's fallen to rise no more). Great God! Bablyon's fallen. . . .HEAL THEIR LAND
IfKing David's Lament for Jonathan
How are the mighty fallen in the midst of the battle. Oh, Jonathan, thou wast slain in thy high places. I am distressed for thee, my brother, Jonathan. Very pleasant hast thou been to me; thy love to me was wonderful, surpassing the love of woman. How are the mighty fallen and the weapons of war perished.NATHAN'S JUDGMENT
"There were two men, one rich and one poor. The rich man owned great flocks and herds. But the poor man had naught but one ewe lamb. He reared it and it grew up with him and his children. It ate of his food and drank of his cup, and it was like a daughter to him. Now there came a wayfarer to the rich man, asking meat. But the rich man did not take of his own flocks to feed his guest. Instead he took the poor man's one ewe lamb and slew it and prepared it for the wayfarer. What is your verdict upon this man?" "He shall restore the lamb, sevenfold." "The lamb is dead; it cannot be restored." "Then the man deserves to die, because he had no pity." "You are the man."Songs Week of 2 January 2007
ATHALIA
These excerpts are from Handel's oratorio, Athaliah. The priest, Jehoiakim worries about Athaliah's pagan gods (Athaliah is the daughter of Jezebel). (Note Athaliah has different spellings in different languages.) Normally a libretto has just the main text, without repetitions; this is good since it gives the listener an idea of the composers creative imagination in choosing which phrase to repeat or return to. But for ease of listening, I've typed out the entire text:
Jehoiakim: O ATHALIA
These excerpts are from Handel's oratorio, Athaliah. The priest, Jehoiakim worries about Athaliah's pagan gods (Athaliah is the daughter of Jezebel). (Note Athaliah has different spellings in different languages.) Normally a libretto has just the main text, without repetitions; this is good since it gives the listener an idea of the composers creative imagination in choosing which phrase to repeat or return to. But for ease of listening, I've typed out the entire text:
Lord whom we adore, whom we adore, whom we adore, shall Judah rise no more, shall Judah rise no more? Can this be thy decree, can this be Thy decree? O Lord can this be Thy decree? O Lord whom we adore, shall Judah rise no more, no more, no more, no more? Shall Judah rise no more, no more, O Lord, can this be Thy decree, O Lord, shall Judah rise no more? Can this be Thy decree, can this be Thy decree? O Lord, can this be thy decree, can this be Thy decree?Athalia sees her dead mother, Jezebel in a dream (not in the Bible!):
Even now, as I was sunk in deep repose, my mother's awful form before me rose; but, ah! She chilled my soul with fear, for thus she thundered in my ear: "O Athalia, tremble at thy fate! For Judah's God pursues thee with his hate and will with unrelenting wrath this day set all his terrors round thee in array."
Athalia's Sidonian priests try to comfort her, in another of Handel's melodious choruses:
The gods, who chosen blessings shed on majesty's anointed head, for thee, for thee, their care will still employ and brighten all thy fears to joy.
ATHALIA
German composer, Felix Mendelssohn (famous for the tune set to the Christmas carol, "Hark the Angel Heralds Sing") also set the story of Athaliah to music. The March of the (Judahite) Priests" has become famous: MARCH OF THE PRIESTS (instrumental).ELIJAH ROCK
A choral version of "Elijah Rock":Elijah Rock, shout, shout, Elijah Rock coming of the Lord. (2) Elijah Rock. If I could I surely would stand on the rock where Moses stood. (2)
WHEN THE GOLDEN TRAIN COMES DOWN
The story of Elijah and the chariots of fire that arrive to take him to Heaven has been the basis of numerous songs. This is a rare cowboy song on the subject:
All aboard, all aboard, gonna ring the bell, gonna bid farewell when the golden train comes down. There's a Jubilee up in the sky when the golden train comes down, with an invitation for you and I when the golden train comes down. I'm going to take tickets at the golden gate, going to dance with Peter and make the angels wait and just to be mean I think I'll be late when the golden train comes down. All aboard, all aboard, gonna ring the bell, gonna bid farewell when the golden train comes down. All aboard, all aboard, gonna ring the bell, gonna bid farewell when the golden train comes down. She'll be here soon and she'll be on time when the golden train comes down, with a heavenly crew all looking fine when the golden train comes down. So turn on your steam and let it ride, make the devil throw coal on the old coastline, if he don't work hard I'm gonna tan his hide. All aboard, gonna ring the bells, gonna bid farewell when the golden train comes down. All aboard, gonna ring the bells, gonna bid farewell when the golden train comes down. What a heavenly trip that's going to be when the golden train comes down, with the angels serving pie and tea when the golden train comes down. You're going to see Gabriel sure as you're born sitting on the smokestacks blowing his horn, but he can stand up if it gets too warm. All aboard, gonna ring the bells, gonna bid farewell when the golden train comes down.The story of Elijah and the chariots of fire that arrive to take him to Heaven has been the basis of numerous songs. This is a rare cowboy song on the subject:
SWING LOW, SWEET CHARIOT
This is one of the most famous spirituals in the world. We'll hear different versions:
Swing low, sweet chariot, coming for to carry me home. (2)This is one of the most famous spirituals in the world. We'll hear different versions:
Swing low, sweet chariot, coming for to carry me home. (2)
I looked over Jordan and what did I see, coming for to carry me home? It was a band of God's angels coming after me, they were a-coming just for to carry me home.
Swing low, sweet chariot, coming for to carry me home. (2) If you get there before I do, coming for to carry me home, tell all my friends I'm coming too, coming for to carry me home. Swing low, sweet chariot, coming for to carry me home. (2)
UNANSWERED PRAYERS
A modern Country and Western song that neatly sums up a theme that runs throughout the Bible as a theodicy, or explanation of why bad things happen. In the book of Exodus, God hardens Pharaoh's heart to show his power over all the world (not just a Hebrew God with power only in his land). The Deuteronimistic History (from Joshua to 2 Kings) is really a theodicy. Job is the greatest theodicy ever written, and the idea continues through the final book of the Bible, Revelation:Just the other night, on a hometown football game, My wife and I ran into, my old high school flame, And as I introduced them, the past came back to me, And I couldn't help but think of, the way things used to be. She was the one, that I'd wanted for all times, And each night I'd spend praying that God would make her mine, And if He'd only grant me, this wish I wished back then, I'd never ask for anything again. Sometimes I thank God for unanswered prayers, Remember when you're talking to the Man upstairs, That just because He doesn't answer, doesn't mean He don't care, Some of God's greatest gifts are unanswered prayers. She wasn't quite the angel that I remembered in my dreams And I could tell that time had changed me, in her eyes too it seemed. We tried to talk about the old days, there wasn't much we could recall, I guess the Lord knows what He's doing after all! And as she walked away and I looked at my wife, And then and there I thanked the good Lord, for the gifts in my life. Sometimes I thank God for unanswered prayers, Remember when you're talking to the Man upstairs, and just because He doesn't answer doesn't mean He don't care. Some of God's greatest gifts, are unanswered, some of God's greatest gifts are all too often unanswered, some of God's greatest gifts are unanswered prayers.
BIBLE SONGS, WEEK OF 19 December 2006
from Saul (by George Frideric Handel)
By lucky chance, the German composer Handel, after writing popular Italian operas, found himself in England where Italian operas were less sucessful (the language problem was one reason); there were also limits on the performance of theatre music. Handel got around both problems by inventing the English oratorio: an opera on a religious subject, without stage action. His most famous was the Messiah. But Saul has wonderful melodies, one of which is David's moving plea to God to calm King Saul's troubled soul. It has the simplicity of all of Handel's melodies. Later David plays the same tune in a harp solo to calm the king, as written in 1 Samuel. Handel's popularity suffered for many years due to odd singing styles common in the Baroque era, such as the high-pitched countertenor vocals. Melisma (using many notes for one word or syllable) may also sound odd to modern ears. But once one accepts these conventions (no different than the singing of Mariah Carey or Christina Aguilera, or the falsetto vocals of soul or doo-wop singers), Handel's music is extremely rewarding. None other than Beethoven said, "to him I bend the knee." The text, not from the Bible, mainly says:
"O God, you show so many mercies in your Creation. Men sin, but your patience never fails. If his [King Saul's] sin is not too great, control the Devil in him. Wait for him to repent and heal his wounded soul."
O Lord, whose mercies numberless, o'er all Thy works prevail, O Lord, Thy works prevail. Though daily Man thy laws transgress, thy Patience cannot fail, no cannot fail, Thy patience cannot fail, Thy patience cannot fail. If yet his sin be not too great, the busy Fiend control, the busy Fiend control. Yet longer for Repentance wait and heal his wounded soul, his wounded soul, and heal his wounded soul, and heal his wounded soul.
This is part of the famous lament that David cries over the deaths of Saul and Jonathan:
How are the mighty fallen in the midst of the battle. O Jonathan, thou wast slain in thy 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.
COME LIFE, SHAKER LIFE
The Shake
r community in America is famous for its simple lifestyle. But their simplicty includes dancing. 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. (2) 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. Dancing, for Shakers, is a sign of obedience, since the proude are stiff and unbending (see next song). "Emmanuel" is the name given to Jesus, and means "God is with/among us" [El=God]).
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. (2) 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 the most famous Shaker song and appears as a variation theme in Aaron Copland's 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 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.
from Saul (by George Frideric Handel)
By lucky chance, the German composer Handel, after writing popular Italian operas, found himself in England where Italian operas were less sucessful (the language problem was one reason); there were also limits on the performance of theatre music. Handel got around both problems by inventing the English oratorio: an opera on a religious subject, without stage action. His most famous was the Messiah. But Saul has wonderful melodies, one of which is David's moving plea to God to calm King Saul's troubled soul. It has the simplicity of all of Handel's melodies. Later David plays the same tune in a harp solo to calm the king, as written in 1 Samuel. Handel's popularity suffered for many years due to odd singing styles common in the Baroque era, such as the high-pitched countertenor vocals. Melisma (using many notes for one word or syllable) may also sound odd to modern ears. But once one accepts these conventions (no different than the singing of Mariah Carey or Christina Aguilera, or the falsetto vocals of soul or doo-wop singers), Handel's music is extremely rewarding. None other than Beethoven said, "to him I bend the knee." The text, not from the Bible, mainly says:
"O God, you show so many mercies in your Creation. Men sin, but your patience never fails. If his [King Saul's] sin is not too great, control the Devil in him. Wait for him to repent and heal his wounded soul."
O Lord, whose mercies numberless, o'er all Thy works prevail, O Lord, Thy works prevail. Though daily Man thy laws transgress, thy Patience cannot fail, no cannot fail, Thy patience cannot fail, Thy patience cannot fail. If yet his sin be not too great, the busy Fiend control, the busy Fiend control. Yet longer for Repentance wait and heal his wounded soul, his wounded soul, and heal his wounded soul, and heal his wounded soul.
This is part of the famous lament that David cries over the deaths of Saul and Jonathan:
How are the mighty fallen in the midst of the battle. O Jonathan, thou wast slain in thy 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.
COME LIFE, SHAKER LIFE
The Shake
Come life, Shaker life. Come life eternal. Shake, shake out of me all that is carnal. (2) 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. Dancing, for Shakers, is a sign of obedience, since the proude are stiff and unbending (see next song). "Emmanuel" is the name given to Jesus, and means "God is with/among us" [El=God]).
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. (2) 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 the most famous Shaker song and appears as a variation theme in Aaron Copland's 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 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.
CUSSETTA
Another Sacred Harp song, based on Psalm 51, the famous "Miserere" ("Have mercy") psalm, supposedly said by King David after he had Uriah killed. This psalm was most famously set to music in Allegri's Miserere, which the Vatican valued so highly that it forbade anyone from entering the church to prevent a copy being made. One composer, however, went to the church only once and memorized the melody, then wrote it down when he arrived home. Upon a subsequent visit, he realized he had made several minor errors, which he corrected afterwards. Though the church had threatened excommunication (church expulsion) for anyone copying the melody, there is no record of Mozart being excommunicated by the church!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.
2 Samuel, chapters 11 & 12
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!"3: And David sent and inquired after the woman. And one said, Is not this Bath-sheba, the wife of Uriah the Hittite?
4: And David sent messengers, and took her; and she came in unto him, and he lay with her. And she returned unto her house.
5: And the woman conceived, and sent and told David, and said, I am with child.
14: And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah.
15: And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die.
16: And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were.
17: And the men of the city went out, and fought with Joab: and there fell some of the people of the servants of David; and Uriah the Hittite died also.
26: And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband.
27: And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the LORD.
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.
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; and 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.
DAVID'S LAMENTATION
This famous lament by King David after the death of his rebellious son, Absalom, is noteworthy for its simplicity:
32: And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. 33: And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would 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. The "sacred harp" is the human voice (God's harp). Some of this music was used in the film, 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!This famous lament by King David after the death of his rebellious son, Absalom, is noteworthy for its simplicity:
32: And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. 33: And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would 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. The "sacred harp" is the human voice (God's harp). Some of this music was used in the film, Cold Mountain:
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 12 December 2006
from SAUL
When opera lost favor in England, the German composer, Handel, invented the English oratorio, a kind of opera without stage action and based on Bible themes. Below is the famous scene in Kings when Saul becomes jealous after David is praised for killing more men in battle than he:from SAUL
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 praises 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?
LITTLE DAVID (1)
As usual with Gospel songs, characters are freely blended (for example, Joshua not David was the son of Nun; and Joshua, not David, "never quit his work until his work was done").
Little As usual with Gospel songs, characters are freely blended (for example, Joshua not David was the son of Nun; and Joshua, not David, "never quit his work until his work was done").
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! Little David was the son of Nun, he never would stop until 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).PRESS ON LIKE THE BIBLE SAID
David might have spoken these words when pursued by King Saul:
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!David might have spoken these words when pursued by King Saul:
THE WITCH OF ENDOR (scene from Saul)From Handel's oratorio, Saul, when the mad king asks a witch to call forth the dead Samuel.
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, and chill the boldest hearts with fear: to this stranger's wondering eyes let the prophet Samuel rise!
HOLD TO GOD'S UNCHANGING HAND
David, besides succeeding Saul as King of Israel, was also known as "the sweet psalmist of Israel," that is, composer of songs. These songs (psalms) were pleas for God's help and songs of thanksgiving afterwards. Almost all Gospel borrows heavily from both the vocabulary of these songs, as well as other verses from the Bible, as the following Gospel song shows:
I was sick and I just called, I called on the Lord as never before! He heard my feeble cry and he did understand, why I'm holding to God's unchanging hand. Now brother can't you hold hold to his hand, father can't you hold to his unchanging hand. You'd better build your hopes on things eternal. Hold on, hold on. You'd better hold to God's unchanging hand. Now sister, can't you hold to his unchanging hand. Sister can't you hold to his hand. You'd better build your hope on things eternal. He'll be your mother when you're motherless, be your father when you're fatherless, be your hope on the morrow, be your joy in sorrow, be your doctor in the sick room, be your lawyer in the court room. You'd better hold to God's unchanging hand! Oh, brother, won't you hold to his hand, to God's unchanging hand, oh brother won't you hold to his hand, to God's unchanging hand. Oh build your hopes on things eternal, hold on, hold on (etc.) you'd better hold on God's unchanging hand.David, besides succeeding Saul as King of Israel, was also known as "the sweet psalmist of Israel," that is, composer of songs. These songs (psalms) were pleas for God's help and songs of thanksgiving afterwards. Almost all Gospel borrows heavily from both the vocabulary of these songs, as well as other verses from the Bible, as the following Gospel song shows:
NEVER GIVE YOU UP
This song sums up the Deuteronomist view of absolute reliance on, and devotion to, God ("heart and soul," as the D writer says).
There's never been a doubt, but sometimes I feel afraid. We need to talk it out, that always makes it okay. Sometimes they don't understand the love I have for you, but everywhere I go I know I just want more of you. I will never give you up not in a million years, I will never give you up as long as I live, you have put this love inside my heart. I know you know me well, you know the struggle that's in my mind. But since you hold my heart, I leave the struggles behind. I don't have to understand this love I have for you, cause everywhere I go along I just need more of you. I will never give you up, not in a million years, I will never give you up, for as long as I live. I'm so glad I found you, I want to build my life around you, oh, you've got to know that I'll never give you up. This song sums up the Deuteronomist view of absolute reliance on, and devotion to, God ("heart and soul," as the D writer says).
Songs Week of 5 December 2006
This week we'll listen to short excerpts from Handel's oratorios on Bible texts. Luckily, the German composer lived in England much of his life and set a lot of his music to English texts, including the famous Messiah.When listening to baroque music one must accept the style of melismatic singing. This kind of singing uses many notes for a single word. Oddly, it's become quite familiar in pop music, through the influence of gospel and soul music. Currently singers like Mariah Carey and Christina Aguilera use the melismatic style.
In addition, there's a recursive use of words and phrases, so that even a single line of text can serve as a basis for a lot of music.
In the first excerpt, from the oratorio, Deborah, based on the book of Judges, Deborah warns tyrants their power is in vain:
In Jehovah's awful sight, haughty tyrants are but dust, haughty tyrants are but dust. Those who glory in their might, place in vanity their trust, those who glory, who glory in their might, place in vanity their trust, place in vanity their trust.
Handel's Joshua had one of his most famous songs and a big hit at the time, "Hail the Conquering Hero." It was so popular, he used it again in another oratorio. Beethoven used it for a set of cello variations and its melody is the basis for a popular Christmas song, "Zion's Daughter."
See the conquering hero come, sound the trumpets, beat the drum. See the conquering hero come, sound the trumpets, beat the drum. Sports prepare, the laurel bring, songs of triumph to him sing.
In the next aria, from Handel's Samson, Delilah sings to Samson a lilting seductive song, to a gorgeous string arrangement:
Samson: With plaintive notes and am'rous moan, thus coos the turtle left alone, withplaintive notes and am'rous moan, with plaintive notes and am'rous moan, thus , thus, thus coos the turtle left alone, thus coos, thus coos the turtle left alone. thus coos, thus coos, the turtle left alone.
Next we hear the famous melody of the love duet from the French composer, Saint-Saens' opera, Samson et Dalila. This tune became so popular that, set to teenage lyrics, it became a Top Ten hit in the Rock 'n' Roll era:
Dalila: Ah! reponds a ma tendresse! Verse-moi, verse-moi, l'ivresse! Reponds a ma tendresse! Reponds a ma tendresse! Verse-moi, verse-moi, l'ivresse!
[Translation: Ah, respond to my tenderness! Pour out your passion!]
Samson: Dalila! Dalila! Je t'aime!
[Translation: Delilah! Delilah! I love you!]
The following is a funeral march following the death of Samson in Handel's oratorio, Samson. It was first written for Handel's oratorio, Saul, but Handel used it two more times.
Samson Dead March
The final excerpts come from Handel's oratorio, Jephtha, from the book of Judges. Jephtha's daughter is sacrificed in the Bible, but Handel's text has a happy ending! Jephtha and Saul are the only two tragic figures in the Bible. Handel contrasts Jephtha's happy welcome of her father with her father's later tragic knowledge that he must kill his daughter since he promised to sacrifice the first thing he saw after his victory. For the daughter, Handel wrote a typical lilting tune:Tune the soft melodious flute, pleasant harp and warbling flute, to sounds of rapt'rous joy, joy, to sounds of rapt'rous joy.
The following is Jephtha's aria after his tragic recognition:
Open thy marble jaws, O tomb, and hide me, earth, and hide me earth, in thy dark womb, hide me, open o tomb, and hide me earth in thy dark womb, open O tomb, open thy jaws, and hide me, earth, in thy dark womb.
The final aria is Jephtha's plea that his daughter (assuming she'll be killed) be lifted ("wafted") to Heaven by angels. It is one of Handel's greatest melodies:
Waft her angels through the skies, waft her angels through the skies, far above your azure plain, far above your azure plain. Angels, waft her through the skies, waft her through the skies, far above your azure plain, far above your azure plain.
WEDDING SONG
This wedding song, by the German composer Heinrich Schutz, is based on the most famous verses from the book of Ruth:Whither thou goest there also will I go, And where thou lodgest there also will I lodge, Thy land be my land and thy God be my God. O bid me not, O bid me not to leave thee. O bid me not, O bid me not to leave thee. What may befall us our God alone knoweth, But sharing all that his mercy bestoweth Shall be my joy, my delight never ending, Not till life's day is done shall we be parted. Not till life's day is done shall we be parted.
The following, in a more popular vein, is another musical adaptation of those verses:
Whither thou goest, I will go. Wherever thou lodgest, I will lodge. Thy people shall be my people, my love. Whither thou goest I will go, for as in that story long ago.
Bible Songs Week of 28 November 2006
JOSHUA and JUDGES
O Land of Rest
The idea of a Sabbath continues from Genesis to Revelation. The first promised Sabbath was in Canaan, the "Promised Land." This Sacred Harp song sings about that day. Sacred Harp music came from the American South and was a kind of hillbilly choral music with ragged counterpoint (voices singing two melodies are the same time). These songs are still heard today. Several were sung in the recent movie, Cold Mountain.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 JERICOOne of the most popular Black spirituals. The song refers to Joshua's battle for Jericho in the Book of Joshua (6:1-20). "Fit" is a dialect form of "fought."
Joshua 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.
THE SONG OF DEBORAH
The Book of Judges is centered on women, good (Deborah) and evil (Delilah). One of the judges, Deborah, predicts victory will be in the hands of a woman. This is 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 contrasts the blessed women Jael and Deborah, and the luckless woman, the mother of Sisera, who imagines her son is enjoying the spoils of war as, unknown to her, he lies dead.
GIDEON AND THE SWORD
The song says that God, not men, wins battles ("the sword of the Lord," not the sword of Gideon).
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!The song says that God, not men, wins battles ("the sword of the Lord," not the sword of Gideon).
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!
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!In these two songs about Samson, the point is that, with God's help, Samson killed more men in his weakness than he killed by his own strength without God.
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, as in this variant song, blending Joshua and Samson.
Chorus: Gospel songs borrow from each other, as in this variant song, blending Joshua and Samson.
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.COME ON, JOIN THAT NUMBER
"Number" refers to the number of saints, or saved, in God's Book of Life, mentioned in the Books of Moses and in other places, including Revelation:
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."Number" refers to the number of saints, or saved, in God's Book of Life, mentioned in the Books of Moses and in other places, including Revelation:
RUN, SAMSON, RUN
The Bible has been the source of humor. Here's a comic version of the Samson story.
In the Bible, 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. The Bible has been the source of humor. Here's a comic version of the Samson story.
SONGS WEEK OF 7 NOVEMBER 2006
THE LORD BLESS YOU AND KEEP YOU
The Priestly Blessing (NUMBERS)
This is
one of the most revered texts 
from the Bible, especially among Jews. It's recited daily among Jews in Israel and elsewhere and also at Sabbath meals in some homes, as well as on high holidays (Yom Kippur, or Day of Atonement, etc.). The threefold form of the blessing probably comes from the three patriarchs (Abraham, Isaac, and Jacob), as if each of the patriarchs gave his blessing. The word "peace" may be understood in the sense of Sabbath ("rest"), which is the final goal in God's plan. The blessing is usually spoken by the priest, who makes the hand motion (left), as the sign for Shaddai (God Almighty): thumbs linked, with each pair of fingers separate. Leonard Nimroy took this symbol for the peace sign made by Dr. Spock in the famous Startrek television and movie series (top, right). In Jewish tradition, the priest should not be looked at, to make clear, as the text from Numbers does, that the blessing comes straight from God, not from the priest, who merely speaks God's words.
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. (2) 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.
TEACH THE CHILDREN
This song, based on Deuteronomy, follows the teaching of the Exodus story fairly closely. The "road" is the Wilderness, or the later path the Jew must follow in Canaan (the Promised Land). The "past ("fathers' hell") is just a goodbye" means the people must forget their slavery days. The dreams they "fix" seems to refer to the muzzazah or tefillim (phylacteries) or the blue thread on the edges of the cloak to remind the Jews of their Law. The children themselves should teach the parents, for the same reason that is clear in Numbers: the parents are still bound by their past memories of slavery in Egypt and are not yet free to follow the Law completely.
This evokes the image of the Jews' betrayal of God in the wilderness (the Golden Calf, etc.) and the repentance that follows. As usual, it appeals to the Law, or the Way
(as early Christianity was called):
Oh, hmm, hmm I know it now that I was such a fool To turn my back on you When You had given me everything I let You down, I know that's true Now I've come to realize that there There are no happy days because You're not here, I need to know if There's a chance for me again, oh!THE LORD BLESS YOU AND KEEP YOU
The Priestly Blessing (NUMBERS)
This is
TEACH THE CHILDREN
This song, based on Deuteronomy, follows the teaching of the Exodus story fairly closely. The "road" is the Wilderness, or the later path the Jew must follow in Canaan (the Promised Land). The "past ("fathers' hell") is just a goodbye" means the people must forget their slavery days. The dreams they "fix" seems to refer to the muzzazah or tefillim (phylacteries) or the blue thread on the edges of the cloak to remind the Jews of their Law. The children themselves should teach the parents, for the same reason that is clear in Numbers: the parents are still bound by their past memories of slavery in Egypt and are not yet free to follow the Law completely.
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 father's hell 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.
ONE MINUTEAnd so become yourself Because the past is just a goodbye. Teach your children well, Their father's hell 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.
This evokes the image of the Jews' betrayal of God in the wilderness (the Golden Calf, etc.) and the repentance that follows. As usual, it appeals to the Law, or the Way
(as early Christianity was called):
All I, all
Late at night when I was all alone You held me in Your arms I strayed away only to find There was no place to hide Lord please hear me when I say I'll give my life to You Whatever I've gotta do Show me Lord and I will live for You
All I, all I need is one minute of Your time Five seconds of it may change Your mind Ten seconds to make You see Fifteen to say Lord I'm sorry For all the things I've done I'll take twenty more to say You're the one Nine to think it through I'll take the one to say I love You
I'm not willing to, to give up on You Knowing that You always stood right by me Until you forgive me my world won't turn So if you hear me Lord I'm saying that I'm sorry Said I'm saying that I'm sorry, I'm saying that I'm sorry, oh!
All I, all I need is one minute of Your time Five seconds of it may change Your mind Ten seconds to make You see Fifteen to say Lord I'm sorry For all the things I've done I'll take twenty more to say You're the one Nine to think it through I'll take the one to say I love You!
CHOOSE YE THIS DAY
This song, by Gospel singer, Shirly Caesar, suggests Moses' great sermon in chapter 30 of Deuteronomy, demanding that the people agree to the covenant and choose life over death. As usual in Gospel music, Old and New Testament themes are linked; after all, the Law in Deuteronomy is a reformed law (a repeat of the Old Law, as the Ten Commandments make clear); in that sense, nothing is new in Deuteronomy; rather the people are asked to rededicate themselves to the law, "heart and soul"; in other words, that the people be, in Jesus' phrase: "born again." As in Deuteronomy, there's the complete emphasis on changing one's way of life, in social terms; everything must be reformed.
I wasThis song, by Gospel singer, Shirly Caesar, suggests Moses' great sermon in chapter 30 of Deuteronomy, demanding that the people agree to the covenant and choose life over death. As usual in Gospel music, Old and New Testament themes are linked; after all, the Law in Deuteronomy is a reformed law (a repeat of the Old Law, as the Ten Commandments make clear); in that sense, nothing is new in Deuteronomy; rather the people are asked to rededicate themselves to the law, "heart and soul"; in other words, that the people be, in Jesus' phrase: "born again." As in Deuteronomy, there's the complete emphasis on changing one's way of life, in social terms; everything must be reformed.
All of a sudden there came a knock in the door in my heart. I ran to the window of my soul. and I looked out.
Jesus was standing there, saying, "Behold I stand at the door and knock. If any man will hear my voice I'll come in. and I'll sup with him. I'll make my abode with him."
All you got to do this day is choose ye this day whom you shall serve. Will it be God or will it be man? Don't count the cost, before it's too late! Choose ye! choose ye! oh, choose ye this day whom you shall serve!
I sat there and I stayed there. All at once I heard the minister say, "Shirley, it's getting late in the evening, the sun is going down. If I were you I'd make a decision."
Good God, from a burning world, I heard that same minister say. "The Lord God Almighty, (The Lord God almighty), oh he's soon to come, he's coming to judge everyone. There's no place to hide, there's no place to run! Choose ye! choose ye! choose ye, oh choose ye this day whom you shall serve!
Good God Almighty, I was standing there, all of a sudden, I made up in my mind to give my life to Jesus. I ran down to the altar, I fell down on my face before the Lord, I said, "Jesus, save me today!"
That night the Lord saved me. I've come to be a witness, Lord.
He told me to go yonder and tell the policeman (tell the policeman) as he walks his beat, tell the governnor (tell the governor) throwing dice in the street (dice in the street), tell the lawyer, tell the judge, choose ye! choose ye! choose ye! choose ye this day whom ye shall serve.
Bless you, Jesus! I got blessings from the Lord. I went to and fro telling God's men and women, that Jesus, the only begotten son of God, was coming back to judge the world. Some of them laughed at me, some of them called me foolish, but I kept talking about Jesus. The other morning, I went downstairs, I saw the postman standing there.
God said, "Shirley, this mailman needs to be born again." He said, "Tell the postman what he must do, tell the president to get ready too, tell the governor, the Internal Revenue, choose ye! choose ye! oh, yeah, choose ye this day!"
I feel the power of God moving now! Now listen. You got to make a decison, you got to make a choose. You might be sitting in your places of business, but God says you got to make a choice. For you can't go to Heaven straddling the fence. Either you got to be born again or you ought to get out of the church.
God told me to tell you one more time. Tomorrow might be too late. Don't put off for tomorrow what you can do today.
What are you saying? Choose ye this, yeah, choose ye this day whom you shall serve.
HOLD FAST TO THE RIGHT
This also might be taken straight out of Deuteronomy: the idea that people must be taught the Law (right and wrong) so they never forget it. "Hold fast to the right" is a paraphrase of the famous phrase in the Deuteronomist writer (not only in Deuteronomy, but in later Deuteronomist texts that follow: Joshua, Judges, Samuel and Kings): do not go either to the left or to the right of the Law, but keep a straight path. This motif appears frequently in Psalms and Proverbs too. Country singer, Dolly Parton, wrote this song.
Come and sit by the side of your mother, my boy, you have only a moment, I know. And stay while I give you this parting advice, it is is all that I have to bestow. Hold fast to the right, hold fast to the right, wherever your footsteps may roam, and forsake not the way of salvation, my boy, that you learned from your mother at home. In your satchel you'll find there's a Bible my boy, it's the book of all others the best. It will teach you to live and prepare you to die and will take you to the home of the Blessed. Hold fast to the right, hold fast to the right, wherever your footsteps may roam, and forsake not the way of salvation my boy that you learned from your mother at home. Hold fast, hold fast to the right.This also might be taken straight out of Deuteronomy: the idea that people must be taught the Law (right and wrong) so they never forget it. "Hold fast to the right" is a paraphrase of the famous phrase in the Deuteronomist writer (not only in Deuteronomy, but in later Deuteronomist texts that follow: Joshua, Judges, Samuel and Kings): do not go either to the left or to the right of the Law, but keep a straight path. This motif appears frequently in Psalms and Proverbs too. Country singer, Dolly Parton, wrote this song.
<>Leviticus and the Power of Blood
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The book of Leviticus, at the center of the Torah (3d book of the Five Books of Moses, or the Law) is mostly a book of atonement, which means the way in which the person becomes "at-one" with God.
This may seem like an unappealing book to today's readers, since it's mostly about sin, sacrifice, and blood. Yet it's central to both Old and New Testaments.
Because the life is in the blood (a person dies after losing too much blood), God forbade the consumption of blood; blood was allowed only for atonement purposes.
But why blood? The idea is that God is holy; therefore an offense against God deserves death. Yet, as the scapegoat ritual on the Day of Atonement makes clear, God mercifully allowed a substitute death in the form of an animal.
This messy bloody sacrifice reminds each person of sin, and that no-one can ever equal God's holiness (wholeness). Because God is perfect, animals to be sacrificed had to be perfect too.
By this means, the sinner again became "at one" with God. Otherwise sin in the community would drive God away (holiness and sin do not mix). Or the sinner would die instead of a substitute.
Yet even this was not enough; so sacrifices were made continually, since sin (in some form) was always made. To be sure, on the Day of Atonement, whatever sins were overlooked were placed on a goat (the "scapegoat"), which carried them away.
There was a paradox, however. The more sacrifices that were made, the more people were reminded of their sins and felt unworthy. Perhaps this became too much for some among the Jewish people. Paul was certainly one of them. As he said, the Law (the Jewish Law) can never justify the sinner.
So came along a man who said he was the one perfect sacrifice that would therefore meet God's demands once and for all. He would become the final bloody sacrifice that would make unnecessary all further sacrifices, since only in him was the blood equal to God's own perfection.
This person naturally had to be equal to God; that meant he had to be God himself, in the person of God's son. In this way, the blood of Jesus ended the sacrifice system among a certain group of Jews who later were called Christians, or followers of Christ.
Somehow the book of Leviticus has got to seem sensible to a modern reader. First, its importance in the Christian view is great (Jesus quotes from it, as does Paul). So the book cannot be ignored.
And the sacrifice system is not as odd as it may seem. By shedding blood, the individual was reminded 1. that he almost certainly offended someone or some law, and 2. what was at stake in doing so was separation from God, which, in principle, deserved death (the shedding of one's own blood).
Perhaps the sacrifice system was not a bad idea. Imagine if someone had to shed blood if he gossiped about another person or envied that person's money or passed a traffic light: that would be a stronger reminder of misconduct than just to have to say, for example, 'I'm sorry."
Finally, by shedding blood for unknown sins, one was reminding oneself that one was not perfect and was still a long way from being so. This too would be a cure for complaisance, or being overly pleased with oneself.
Regardless, the student of the Bible should understand the important place Leviticus holds in the scheme of the Law where it has a central location in the middle of five books.
The first of the two songs below neatly expresses the theology of Leviticus: the need to "confess" one's sins, though those sins may have been unintentional or even unknown ("the secret sins I do not see").
The
second song ("Power in the Blood") shows how the sacrifice system of Leviticus was transferred to the person of Jesus, the perfect "Lamb," as Son of God, equal to God and so the final sacrifice.
The joyful message of the song is that Jesus' blood runs freely ("Calvary's tide") to wash all sins, ending the sacrifice system. The repetition of the Temple sacrifice system becomes, in the song, the repeated joyful cry of Jesus' "power," which ended those endless sacrifices.
In the Christian system, "praise" replaces bloody sacrifice, since Jesus is the perfect substitute.
In the same way, the Law replaced the sacrifice system for Jews; since, after the destruction of the Jerusalem Temple by the Romans, in 70 A.D. there could be no more sacrifices. In place of these, the Jews established the synagogue, a kind of school, where the Law was taught instead.
Dear Lord, forgive. If I have wounded some poor soul today, if I have caused one foot to go astray. If I have walked in my own road, away, dear Lord forgive. If I have uttered idle words in vain, if I turned aside from want or pain, lest [for fear] I offend some other through the strain, dear Lord forgive. Forgive these sins I have confessed to Thee, forgive the secret sins I do not see, guide me, love me and my keeper be, dear Lord forgive. Dear Lord forgive.This may seem like an unappealing book to today's readers, since it's mostly about sin, sacrifice, and blood. Yet it's central to both Old and New Testaments.
Because the life is in the blood (a person dies after losing too much blood), God forbade the consumption of blood; blood was allowed only for atonement purposes.
But why blood? The idea is that God is holy; therefore an offense against God deserves death. Yet, as the scapegoat ritual on the Day of Atonement makes clear, God mercifully allowed a substitute death in the form of an animal.
This messy bloody sacrifice reminds each person of sin, and that no-one can ever equal God's holiness (wholeness). Because God is perfect, animals to be sacrificed had to be perfect too.
By this means, the sinner again became "at one" with God. Otherwise sin in the community would drive God away (holiness and sin do not mix). Or the sinner would die instead of a substitute.
Yet even this was not enough; so sacrifices were made continually, since sin (in some form) was always made. To be sure, on the Day of Atonement, whatever sins were overlooked were placed on a goat (the "scapegoat"), which carried them away.
There was a paradox, however. The more sacrifices that were made, the more people were reminded of their sins and felt unworthy. Perhaps this became too much for some among the Jewish people. Paul was certainly one of them. As he said, the Law (the Jewish Law) can never justify the sinner.
So came along a man who said he was the one perfect sacrifice that would therefore meet God's demands once and for all. He would become the final bloody sacrifice that would make unnecessary all further sacrifices, since only in him was the blood equal to God's own perfection.
This person naturally had to be equal to God; that meant he had to be God himself, in the person of God's son. In this way, the blood of Jesus ended the sacrifice system among a certain group of Jews who later were called Christians, or followers of Christ.
Somehow the book of Leviticus has got to seem sensible to a modern reader. First, its importance in the Christian view is great (Jesus quotes from it, as does Paul). So the book cannot be ignored.
And the sacrifice system is not as odd as it may seem. By shedding blood, the individual was reminded 1. that he almost certainly offended someone or some law, and 2. what was at stake in doing so was separation from God, which, in principle, deserved death (the shedding of one's own blood).
Perhaps the sacrifice system was not a bad idea. Imagine if someone had to shed blood if he gossiped about another person or envied that person's money or passed a traffic light: that would be a stronger reminder of misconduct than just to have to say, for example, 'I'm sorry."
Finally, by shedding blood for unknown sins, one was reminding oneself that one was not perfect and was still a long way from being so. This too would be a cure for complaisance, or being overly pleased with oneself.
Regardless, the student of the Bible should understand the important place Leviticus holds in the scheme of the Law where it has a central location in the middle of five books.
The first of the two songs below neatly expresses the theology of Leviticus: the need to "confess" one's sins, though those sins may have been unintentional or even unknown ("the secret sins I do not see").
The
second song ("Power in the Blood") shows how the sacrifice system of Leviticus was transferred to the person of Jesus, the perfect "Lamb," as Son of God, equal to God and so the final sacrifice.The joyful message of the song is that Jesus' blood runs freely ("Calvary's tide") to wash all sins, ending the sacrifice system. The repetition of the Temple sacrifice system becomes, in the song, the repeated joyful cry of Jesus' "power," which ended those endless sacrifices.
In the Christian system, "praise" replaces bloody sacrifice, since Jesus is the perfect substitute.
In the same way, the Law replaced the sacrifice system for Jews; since, after the destruction of the Jerusalem Temple by the Romans, in 70 A.D. there could be no more sacrifices. In place of these, the Jews established the synagogue, a kind of school, where the Law was taught instead.
AN EVENING PRAYER
THERE IS POWER IN THE BLOOD
Would you be free from the burdens of sin? There is power in the blood, power in the blood! Would you over evil, a victory to win? There's wonderful power in the blood. There is power, power, wonder-working power in the blood (in the blood) of the Lamb (of the Lamb). There is power, power, wonder-working power in the precious blood of the Lamb.
And would you be free of your passion and your pride? There's power in the blood, power in the blood. Come for a cleansing to Calvary's tide. There's wonderful power in the blood.
There is power, power, wonder-working power in the blood (in the blood) of the Lamb (of the Lamb). There is power, power, wonder-working power in the precious blood of the Lamb.
And would you do service to Jesus the King. There's power, power, wonder-working power in the blood of the lamb. There is power, power, wonder-working power in the precious blood of the Lamb. Would you be free from your passion and pride? There's power in the blood, power in the blood. There's wonderful power in the blood. There is power, there is power, wonder-working power in the blood of the lamb.There is power, power, wonder-working power in the precious blood of the lamb.
And would you do service to Jesus, the King? There's power in the blood, power in the blood. Would you live daily, his praises to sing? There's wonderful power in the blood.
There is power, there is power, wonder-working power, in the blood (in the blood) of the Lamb (of the Lamb). There is power, power, wonder-working power in the precious blood of the Lamb.
There is power, there is power, wonder-working power in the blood (in the blood) of the Lamb (of the Lamb). There is power, power, wonder-working power in the precious blood of the lamb.
Songs Week of 24 October 2006
BROTHER MOSES
Gospel music is more concerned with images than with coherence, although this song is fairly coherent. Still, notice that the water is used typologically, that is as a type of Baptism, the way it's used in the Christian scripture, the Letter to the Hebrews, chapter 11. In other words, Exodus, a Jewish text, is used to preach a Christian message. In a typological reading of the Crossing of the Red Sea, the crossing becomes a baptism and the "exodus" (exit) is from a state of sin to a state of grace ("redeemed"). Freedom becomes spiritual instead of physical.
WellBROTHER MOSES
Gospel music is more concerned with images than with coherence, although this song is fairly coherent. Still, notice that the water is used typologically, that is as a type of Baptism, the way it's used in the Christian scripture, the Letter to the Hebrews, chapter 11. In other words, Exodus, a Jewish text, is used to preach a Christian message. In a typological reading of the Crossing of the Red Sea, the crossing becomes a baptism and the "exodus" (exit) is from a state of sin to a state of grace ("redeemed"). Freedom becomes spiritual instead of physical.
Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the seas give away. (2) Well now sister ain't you glad ??? army, when the seas give away. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the sea give away. (2) Well my brother ain't you glad ??? army, that the seas give away. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the sea give away. (2) Well now God called Moses on that mountaintop, he placed those stones right there in Moses' arm, he stamped the Commandments in Moses' mind. He said, "Moses you better not leave a lamb behind." If you don't believe that I've been redeemed you follow me down by the Jordan stream. The Jordan River, it's chilly and cold, it chilled my little body but it didn't chill my soul. Well one of these mornings you'll look for me and my poor soul will be gone. Well, well, well. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the seas give away.DEEP RIVER
Go Down, Moses; Sometimes I Feel Like a Motherless Child; and this song are probably the three most famous Black spirituals. Once again we see how a Old Testament images have been used for a Christian message. Here the river is the river of death and sin, into the "Promised Land," but seemingly not a real place but the Heavenly feast preached in the Christian Gospel. Sam Cooke's phrasing on this song turns it from Gospel into Soul music and is an example of how Soul music is simply a secular (worldly) form of Gospel music.
I want to cross over into camp ground. Deep river, my home is over Jordan. Deep river, Lord, I want to cross over into camp ground. Oh don't you want to go to that Gospel feast, that Promised Land where all is peace. Oh, deep river, Lord. I want to cross over into camp ground. I want to cross over into camp ground, into camp ground.Go Down, Moses; Sometimes I Feel Like a Motherless Child; and this song are probably the three most famous Black spirituals. Once again we see how a Old Testament images have been used for a Christian message. Here the river is the river of death and sin, into the "Promised Land," but seemingly not a real place but the Heavenly feast preached in the Christian Gospel. Sam Cooke's phrasing on this song turns it from Gospel into Soul music and is an example of how Soul music is simply a secular (worldly) form of Gospel music.
Exodus, chapter 20: THE TEN COMMANDMENTS
17: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
PRINCE OF EGYPT
DELIVER US
With the sting of the whip on my shoulder, with the salt of my sweat on my brow, Elohim, God on high, Can you hear your peole cry? Help us now, this dark hour. Deliver us, Hear our call, deliver us, Lord of all. Remember us, here in this burning sand, deliver us, there's a land you promised us. Deliver us to the promised land.THE PLAGUES
Thus saith the Lord: Since you refuse to free my people all through the land of Egypt, I send a pestilence and plague ino your house, into your bed, into your streams, into your streets, in your your drink, into your bread, upon your cattle, on your sheep, upon you oxen in your field into your dreams, into your sleep, until you break until you yield, I send the swarm, I send the horde, Thus saith the Lord. MOSES: Once I called you brother, once I thought a chance to make you laugh was all I ever wanted. Chorus: I send the thunder from the sky, I send the fire raining down. Moses: And even now I wish that God had chose another, serving as your foe on his behalf is the last thing that I wanted. Chorus: Send the hail of burning ice on every field, on every town. Moses: This was my home, all this pain and devastation, how it tortures me inside, all the innocent who suffer from your stubborness and pride. Chorus: I send the locusts on a wind, such as the world has never seen on every leaf, on every stalk, until there's nothing left of green. I send my scourge, I send my sword, thus saith the Lord! Moses: You who I called brother, why must you call down another blow! Chorus: I send my scourge, I send my sword. Moses: Let my people go! Moses and Chorus: Thus saith the Lord. Rameses: You who I called brother, how could you have come to hate me so? Is this what you wanted? Chorus: I send the swarm, I send the horde. Rameses: Then let my heart be hardened and never mind how high the cost may grow. This will still be so! I will never let your people go! Chorus: Thus saith the Lord! Moses: Thus saith the Lord! Ramese: I will not. . . Moses, Rameses and Chorus: Let your (my) people go!THE SONG OF THE SEA (Exodus 15)
This text is considered by most scholars to be the among the oldest in the Bible. Parts of it are sung in the animated film, Prince of Egypt.
This text is considered by most scholars to be the among the oldest in the Bible. Parts of it are sung in the animated film, Prince of Egypt.
HEBREW:
A-shi-ra la-do-nai ki ga-oh ga-ah A-shi-ra la-do-nai ki ga-oh ga-ah. Mi-cha mo-cha ba elim adonai Mi ka mo cha nedar ba ko desh Na chi tah y' chas d' cha am zu ga al ta Na chi tah y' chas d' cha am zu ga al ta. A-shi-ra, A-shi-ra, A-shi-ra.ENGLISH
("The Song of the Sea," Exodus 15)
I will sing to the Lord, for He has triumphed gloriously (Exodus 15:1)
I will sing to the Lord, for He has triumphed gloriously
Who is like You, oh Lord among the clestial
Who is like YOu, majestic in holiness? (Exodus 15:11)
In your love you lead your people you redeemed (Exodus 15:13)
In your love you lead your people you redeemed
I will sing, I will sing, I will sing!
("The Song of the Sea," Exodus 15)
I will sing to the Lord, for He has triumphed gloriously (Exodus 15:1)
I will sing to the Lord, for He has triumphed gloriously
Who is like You, oh Lord among the clestial
Who is like YOu, majestic in holiness? (Exodus 15:11)
In your love you lead your people you redeemed (Exodus 15:13)
In your love you lead your people you redeemed
I will sing, I will sing, I will sing!
THE SIX AND SEVEN BOOKS OF MOSES
Another Reggae song based on the Bible. A lesson in the "Books of Moses:"
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!Another Reggae song based on the Bible. A lesson in the "Books of Moses:"
SO SAITH HE THE LORD
An unusual Gospel song, by country singer, Roger Miller:
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 singer, Roger Miller:
EXODUS
Songs Week of 17 October 2006
GO DOWN MOSES
This is one of the most af the most famous spirituals, summing up the battle between God and Pharaoh. The message was fitting for Black slaves who intended the message literally, while the white churches meant it only spiritually. The difference is not real anyway; for spiritual liberation leads to social freedom too. At least that's the way the Jewish Bible saw it, though the early American Christian churches did not see things that way. Liberation Theology has revived the social meaning of the Bible's message, especially in Latin America.
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.Songs Week of 17 October 2006
GO DOWN MOSES
This is one of the most af the most famous spirituals, summing up the battle between God and Pharaoh. The message was fitting for Black slaves who intended the message literally, while the white churches meant it only spiritually. The difference is not real anyway; for spiritual liberation leads to social freedom too. At least that's the way the Jewish Bible saw it, though the early American Christian churches did not see things that way. Liberation Theology has revived the social meaning of the Bible's message, especially in Latin America.
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.
EXODUS
This Reggae (Jamaican) song is an example of how the Bible, especially the book of Exodus, has continued to be used for what has been called Liberation Theology, or a belief in God as a power to insure social revolution. "Jah" here is Jehovah, as in HalleluJAH, which means "praise the Lord." "Jah" in this form appears once in the King James bible. "Babylon" refers to the kingdom that defeated Israel in 586 and forever after became a symbol of evil in both Jewish and Christian writings (Rome later became the "Whore of Babylon"). 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? (everything is alright), Soon 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, all right, movement of Jah people, Oh yeah, oh yeah, all right. 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.
HONOUR YOUR MOTHER AND YOUR FATHER
Another Reggae tune that became a hit. It shows that the Bible still sells today. It's based on the Ten Commandments in Exodus and on verses in Deuteronomy.
Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord: This is the law and the prophets. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord. This is the law and the prophets. Love your parents as though you love yourself. Do unto others as they would do to you. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord. This is the law and the prophets. {Break} Love your parents as how you love yourselfAnother Reggae tune that became a hit. It shows that the Bible still sells today. It's based on the Ten Commandments in Exodus and on verses in Deuteronomy.
Do onto others as they would do to you. Honour your mother and your father that your days may be long on the land. Children obey your parents in the Lord: This is the law and the prophets.
BROTHER MOSES
Gospel music is more concerned with images than with coherence, although this song is fairly coherent. Still, notice that the water is used typologically, that is as a type of Baptism, the way it's used in the Christian scripture, the Letter to the Hebrews, chapter 11. In other words, Exodus, a Jewish text, is used to preach a Christian message. In a typological reading of the Crossing of the Red Sea, the crossing becomes a baptism and the "exodus" (exit) is from a state of sin to a state of grace ("redeemed"). Freedom becomes spiritual instead of physical.
Well Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the seas give away. (2) Well now sister ain't you glad ??? army, when the seas give away. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the sea give away. (2) Well my brother ain't you glad ??? army, that the seas give away. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the sea give away. (2) Well now God called Moses on that mountaintop, he placed those stones right there in Moses' arm, he stamped the Commandments in Moses' mind. He said, "Moses you better not leave a lamb behind." If you don't believe that I've been redeemed you follow me down by the Jordan stream. The Jordan River, it's chilly and cold, it chilled my little body but it didn't chill my soul. Well one of these mornings you'll look for me and my poor soul will be gone. Well, well, well. Brother Moses smote the water and the children all passed over, Brother Moses smote the water and the seas give away.Gospel music is more concerned with images than with coherence, although this song is fairly coherent. Still, notice that the water is used typologically, that is as a type of Baptism, the way it's used in the Christian scripture, the Letter to the Hebrews, chapter 11. In other words, Exodus, a Jewish text, is used to preach a Christian message. In a typological reading of the Crossing of the Red Sea, the crossing becomes a baptism and the "exodus" (exit) is from a state of sin to a state of grace ("redeemed"). Freedom becomes spiritual instead of physical.
DEEP RIVER
Go Down, Moses; Sometimes I Feel Like a Motherless Child; and this song are probably the three most famous Black spirituals. Once again we see how a Old Testament images have been used for a Christian message. Here the river is the river of death and sin, into the "Promised Land," but seemingly not a real place but the Heavenly feast preached in the Christian Gospel. Sam Cooke's phrasing on this song turns it from Gospel into Soul music and is an example of how Soul music is simply a secular (worldly) form of Gospel music.
I want to cross over into camp ground. Deep river, my home is over Jordan. Deep river, Lord, I want to cross over into camp ground. Oh don't you want to go to that Gospel feast, that Promised Land where all is peace. Oh, deep river, Lord. I want to cross over into camp ground. I want to cross over into camp ground, into camp ground.Go Down, Moses; Sometimes I Feel Like a Motherless Child; and this song are probably the three most famous Black spirituals. Once again we see how a Old Testament images have been used for a Christian message. Here the river is the river of death and sin, into the "Promised Land," but seemingly not a real place but the Heavenly feast preached in the Christian Gospel. Sam Cooke's phrasing on this song turns it from Gospel into Soul music and is an example of how Soul music is simply a secular (worldly) form of Gospel music.
Songs Week of 3 October 2006
FAITH UNLOCKS THE DOOR
The theme of faith is sung in this song too. It's God's will in the Bible to do the impossible. Jesus will repeat the same idea ("With God all things are possible"). Sarah, for example, will bear a child when she and her husband are in their 90s! Abraham responds without hesitation when God calls him ("Here I am") and is willing to sacrifice his only child at God's command though it seems to contradict God's promise.FAITH UNLOCKS THE DOOR
Prayer is the key to Heaven but faith unlocks the door. Words are so easily spoken, prayer without faith is like a boat without an oar. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door. Prayer is the key to Heaven. . . . Have you ever prayed for something big or small? How long did you have to wait, or did the answer come at all? Words are mere expressions of thought and nothing more. Believing, believing my friend, is what really counts and faith unlocks the door. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door.
This same idea was sung in the Oscar-winning song from Prince of Egypt, "When You Believe":
There can be miracles when you believe, though hope is frail, it's hard to kill. Who knows what miracles you can achieve when you believe, somehow you will, you will when you believe.
ADAM AND EVE
The Bible has been mined for humor as much as for wisdom. The story of Adam and Eve has long been the basis for comedy. In fact, a Broadway musical is being revived on the subject (one of the stories is about Adam and Eve). Some of the humor crossed into misogyny, or suspicion of women, as in the following lines from two famous early Rock 'n' Roll songs, one sung by Fats Domino, the other by Elvis Presley:
"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 STORY OF ADAM AND EVE
A complete pop song was devoted to the subject:
<>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.The Bible has been mined for humor as much as for wisdom. The story of Adam and Eve has long been the basis for comedy. In fact, a Broadway musical is being revived on the subject (one of the stories is about Adam and Eve). Some of the humor crossed into misogyny, or suspicion of women, as in the following lines from two famous early Rock 'n' Roll songs, one sung by Fats Domino, the other by Elvis Presley:
"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 STORY OF ADAM AND EVE
A complete pop song was devoted to the subject:
MAN GAVE NAMES TO ALL THE ANIMALS
When Bob Dylan became a Christian in the 1970s, he included this song (based on Genesis) on his first Christian album, Slow Train Coming:
<>
<>Man gave names to all the animals In the beginning, in the beginning. Man gave names to all the animals In the beginning, long time ago.When Bob Dylan became a Christian in the 1970s, he included this song (based on Genesis) on his first Christian album, Slow Train Coming:
<>
He saw an animal that liked to growl, Big furry paws and he liked to howl, Great big furry back and furry hair. "Ah, think I'll call it a bear."
<>JEREMIAH AND GENESIS
<>
<>The miracle of creation can best be appreciated by its opposite, which is what the prophet Jeremiah later does to frighten the people of Israel with a vision of God's punishment if they don't change their ways: a punishment that, in effect, undoes God's creation. Note how Jeremiah (4:24-26) bases his language on the text of Genesis to make his point. <>
"I beheld the earth, and, lo, it was without form and void, and the heavens, and they had no light. I beheld the mountains and, lo, they trembled and all the hills moved lightly. I beheld and, lo, there was no man and all the birds of the heavens were fled. I beheld and, lo, the fruitful place was a wilderness and all the cities thereof were broken down in the presence of the Lord and by his fierce anger."
JOSEPH AND THE AMAZING TECHNICOLOR DREAMCOAT
This was Sir Andrew Lloyd-Webber's first musical, staged for an amateur school production but, after the success of Jesus Christ Superstar, revised to great commercial success all over the world. It's a neat adaptation of the Joseph story with some fine psychological understanding of both theme and character. A video version is also on the market.
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!
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?
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.
JACOB'S LADDER
Jacob's Ladder is one of the most famous images in Western art and is also featured commonly in spirituals:
Jacob's Ladder is one of the most famous images in Western art and is also featured commonly in spirituals:
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.
WHEN IN OUR MUSIC GOD IS GLORIFIED
Music and worship go together like music and war (who can march to war without a stirring march or the sound of bagpipes?). This is not new. Psalms were songs sung to noisy instruments ("Make a joyful noise!"). It's more likely ancient Jews sung the way they do in Black churches in the American South than in other churches with their more stately hymns. Regardless, the Christian faith has given the world thousands of great tunes with inspiring words. Jesus sang a hymn before his death and St. Paul advised the singing of hymns and spirituals. Black Spirituals are the basis of almost all modern pop music (jazz, blues, Rock, gospel). Christmas songs are just as popular! We'll listen to a wide range of worship music in this class. Our first song is a more traditional hymn praising music in praise.
"How often, making music, we have found a new dimension in the world of sound, as worship moved us to a more profound Allelulia!"
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* Why it should be thus* all the day long [*tested *question why *like this
While there are others living about us Never molested* though 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. [*do well
The Bible guides the believer on conduct in daily life.
It's a mirror where the believer see himself or herself.
It's a "microscope" and "telescope" because it shows us the smallest and the biggest things. Jesus compared himself to a "lamp" and "the light of the worl."
The Bible is also "poetry." The "letters" are the letters (mostly by Paul) in the New Testament.
There are biographies in the Bible. These are the four "Gospels" of the life of Jesus in the New Testament. The songs are the psalms, the most popular book in the Bible.
The sword is the sharp blade that cuts one thing from another, as right from wrong.
Jesus was a carpenter (or the son of one). Hammers are used to build a strong foundation.
Finally, the "books" are the books of the Bible.
The Gospel song, Farther Along is a good place to begin discussing the Bible. The key word in the Bible is FAITH.
The point of Genesis is that Adam and Eve had no faith. They doubted God's word and let other words (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!
But some lessons are learned only later: "farther along," as the Gospel song tells.
<>According to Christians, Jesus "fulfilled" the promise of the Old Testament ("agreement"; "covenant"). Adam was in the "old" man, but Jesus was the "New Adam," so his testament is called the "New Testament." Like God breathed new life in the beginning, Jesus breathes on his apostles, to recreate their lives blemished by sin or weakness.
"Adam lay ybounden" is Old English for "Adam lay bound." This fifteenth century carol shows how Christians read the Jewish Bible in terms of Jesus. This is called a typological reading. Adam is a type (image) of Jesus. 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.
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. In this view, sin became a gift.
{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. In this view, sin became a gift.
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!
Prayer is the key to Heaven but faith unlocks the door. Words are so easily spoken, prayer without faith is like a boat without an oar. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door. Prayer is the key to Heaven. . . . Have you ever prayed for something big or small? How long did you have to wait, or did the answer come at all? Words are mere expressions of thought and nothing more. Believing, believing my friend, is what really counts and faith unlocks the door. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door.
This same idea was sung in the Oscar-winning song from Prince of Egypt, "When You Believe":
There can be miracles when you believe, though hope is frail, it's hard to kill. Who knows what miracles you can achieve when you believe, somehow you will, you will when you believe.
He saw an animal that liked to growl, Big furry paws and he liked to howl, Great big furry back and furry hair. "Ah, think I'll call it a bear."
"I beheld the earth, and, lo, it was without form and void, and the heavens, and they had no light. I beheld the mountains and, lo, they trembled and all the hills moved lightly. I beheld and, lo, there was no man and all the birds of the heavens were fled. I beheld and, lo, the fruitful place was a wilderness and all the cities thereof were broken down in the presence of the Lord and by his fierce anger."
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!
Jesus Christ, The Apple Tree
This is a typical (typological) reading of Eden's Tree, traditionally known as an apple tree, though the fruit that Adam and Eve ate is never identified (the bump in the man's throat is still called his "Adam's apple"). Notice that where the Tree in Eden brought death ("fruitless"), the Jesus Tree brings everlasting life ("always green") and is "laden [filled] with fruit." Notice again the emphasis on "faith." Paul will later replace the Law with "faith alone."
The tree of life my soul has seen, Laden with fruit and always green: The tree of life my soul has seen, Laden with fruit and always green. The trees of nature fruitless be, Compared with Christ, the Apple Tree. His beauty doth all things excel, By faith I know, but ne'er can tell: His beauty doth all things excel, By faith I know but ne'er can tell: The glory which I now can see, In Jesus Christ, the Apple Tree. For happiness I long have sought, And pleasure dearly I have bought: For happiness I long have sought, And pleasure dearly I have bought. I missed of all, but now I see 'Tis found in Christ, the Apple Tree. I'm weary with my former toil, Here I will sit and rest awhile: I'm weary with my former toil, Here I will sit and rest awhile. Under the shadow I will be, Of Jesus Christ, the Apple Tree. This fruit doth make my soul to thrive, It keeps my dying faith alive: This fruit doth make my soul to thrive, It keeps my dying faith alive. Which makes my soul in haste to be, With Jesus Christ the Apple Tree.This is a typical (typological) reading of Eden's Tree, traditionally known as an apple tree, though the fruit that Adam and Eve ate is never identified (the bump in the man's throat is still called his "Adam's apple"). Notice that where the Tree in Eden brought death ("fruitless"), the Jesus Tree brings everlasting life ("always green") and is "laden [filled] with fruit." Notice again the emphasis on "faith." Paul will later replace the Law with "faith alone."
FAITH UNLOCKS THE DOOR
The theme of faith is sung in this song too. It's God's will in the Bible to do the impossible. Jesus will repeat the same idea ("With God all things are possible"). Sarah, for example, will bear a child when she and her husband are in their 90s! Abraham responds without hesitation when God calls him ("Here I am") and is willing to sacrifice his only child at God's command though it seems to contradict God's promise.Prayer is the key to Heaven but faith unlocks the door. Words are so easily spoken, prayer without faith is like a boat without an oar. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door. Prayer is the key to Heaven. . . . Have you ever prayed for something big or small? How long did you have to wait, or did the answer come at all? Words are mere expressions of thought and nothing more. Believing, believing my friend, is what really counts and faith unlocks the door. Have faith when you speak to the Master, that's all he'll ask you for. Prayer is the key to Heaven, but faith unlocks the door.
This same idea was sung in the Oscar-winning song from Prince of Egypt, "When You Believe":
There can be miracles when you believe, though hope is frail, it's hard to kill. Who knows what miracles you can achieve when you believe, somehow you will, you will when you believe.
ADAM AND EVE
The Bible has been mined for humor as much as for wisdom. The story of Adam and Eve has long been the basis for comedy. In fact, a Broadway musical is being revived on the subject (one of the stories is about Adam and Eve). Some of the humor crossed into misogyny, or suspicion of women, as in the following lines from two famous early Rock 'n' Roll songs, one sung by Fats Domino, the other by Elvis Presley:
"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 STORY OF ADAM AND EVE
A complete pop song was devoted to the subject:
<>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.The Bible has been mined for humor as much as for wisdom. The story of Adam and Eve has long been the basis for comedy. In fact, a Broadway musical is being revived on the subject (one of the stories is about Adam and Eve). Some of the humor crossed into misogyny, or suspicion of women, as in the following lines from two famous early Rock 'n' Roll songs, one sung by Fats Domino, the other by Elvis Presley:"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 STORY OF ADAM AND EVE
A complete pop song was devoted to the subject:
<>MAN GAVE NAMES TO ALL THE ANIMALS
When Bob Dylan became a Christian in the 1970s, he included this song (based on Genesis) on his first Christian album, Slow Train Coming:
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<>Man gave names to all the animals In the beginning, in the beginning. Man gave names to all the animals In the beginning, long time ago.When Bob Dylan became a Christian in the 1970s, he included this song (based on Genesis) on his first Christian album, Slow Train Coming:
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He saw an animal that liked to growl, Big furry paws and he liked to howl, Great big furry back and furry hair. "Ah, think I'll call it a bear."
<>JEREMIAH AND GENESIS
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<>The miracle of creation can best be appreciated by its opposite, which is what the prophet Jeremiah later does to frighten the people of Israel with a vision of God's punishment if they don't change their ways: a punishment that, in effect, undoes God's creation. Note how Jeremiah (4:24-26) bases his language on the text of Genesis to make his point. <>
"I beheld the earth, and, lo, it was without form and void, and the heavens, and they had no light. I beheld the mountains and, lo, they trembled and all the hills moved lightly. I beheld and, lo, there was no man and all the birds of the heavens were fled. I beheld and, lo, the fruitful place was a wilderness and all the cities thereof were broken down in the presence of the Lord and by his fierce anger."
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