Prophets and Kings.Pdf
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
Do You Know God Exists?
GREAT EVENTS OF THE BIBLE -- THE BABYLONIAN CAPTIVITY OF JUDAH. Introduction: A. A Quick History Review: 1. About 1,095 B.C. Israel Became A Kingdom. 2. The first three kings of the United Kingdom: Saul, David, Solomon. a. During this time, enemies abounded; however Saul and David defeated most of them and brought peace to the nation. b. Solomon built the Temple and brought abundant wealth to the land. 3. The Kingdom split early in the days of Solomon’s foolish son, Rehoboam -- Jeroboam took the 10 northern tribes who became known as Israel; Rehoboam controlled the 2 southern tribes who were known as Judah. 4. Israel existed about 225 years; they went into Assyrian Captivity in 721 B.C. 5. Judah existed for another 135 years; the Temple was destroyed in 586 B.C. - - the people or Judah were taken into Babylonian Captivity. I. (Slide #2) Babylon’s Attacks Against Judah And Subsequent Captivity Of Judah. A. (Slide #3) Nebuchadnezzar’s First Attack Upon Jerusalem -- 606 B.C. 1. During the attack, the finest of the young men were taken to Babylon. 2. Daniel, along with his three friends, Shadrach, Meschach, and Abednego were taken into Captivity. a. Daniel remained in Captivity all through the 70 years! b. He was blessed by God in the Babylonian and in the Persia Empires. c. Jer. 32:31,32 “For this city has been to Me a provocation of My anger and My fury from the day that they built it, even to this day; so I will remove it from before My face 32because of all the evil of the children of Israel and the children of Judah, which they have done to provoke Me to anger--they, their kings, their princes, their priests, their prophets, the men of Judah, and the inhabitants of Jerusalem.” 1 B. -
The Prophets Speak on Forced Migration
THE PROPHETS SPEAK ON FORCED MIGRATION Press SBL A ncient Israel and Its Literature Thomas C. Römer, General Editor Editorial Board: Mark G. Brett Marc Brettler Cynthia Edenburg Konrad Schmid Gale A. Yee Press SBLNum ber 21 THE PROPHETS SPEAK ON FORCED MIGRATION Edited by Mark J. Boda, Frank Ritchel Ames, John Ahn, and Mark Leuchter Press SBL Press SBLAt lanta C opyright © 2015 by SBL Press A ll rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Office,S BL Press, 825 Hous- ton Mill Road, Atlanta, GA 30329 USA. Library of Congress Cataloging-in-Publication Data The prophets speak on forced migration / edited by Mark J. Boda, Frank Ritchel Ames, John Ahn, and Mark Leuchter. p. cm. — (Society of Biblical Literature : Ancient Israel and its literature ; 21) Includes bibliographical references and index. Summary: “In this collection of essays dealing with the prophetic material in the Hebrew Bible, scholars explore the motifs, effects, and role of forced migration on prophetic literature. Students and scholars interested in current, thorough approaches to the issues and problems associated with the study of geographical displacement, social identity ethics, trauma studies, theological diversification, hermeneutical strat- egies in relation to the memory, and the effects of various exilic conditions will find a valuable resource with productive avenues for inquiry”— Provided by publisher ISBN 978-1-62837-051-5 (paper binding : alk. -
Rebuilding the Temple
Ezra and Haggai Rebuilding the Temple i IN AND OUT® EZRA and HAGGAI REBUILDING THE TEMPLE ISBN: 978-1-62119-869-7 © 2019 Precept Ministries International. All rights reserved. This material is published by and is the sole property of Precept Ministries International of Chattanooga, Tennessee. No part of this publication may be reproduced, translated, or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publisher. Precept, Precept Ministries International, Precept Ministries International The Inductive Bible Study People, the Plumb Bob design, Precept Upon Precept, In & Out, Sweeter than Chocolate!, Cookies on the Lower Shelf, Precepts For Life, Precepts From God’s Word and Transform Student Ministries are trademarks of Precept Ministries International. Unless otherwise noted, all Scripture quotations are from the New American Standard Bible, ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by the Lockman Foundation. Used by permission. www.lockman.org 1st edition Printed in the United States of America ii CONTENTS PAGE LESSONS 1 LESSON ONE: Does God Keep His Promises? 9 LESSON TWO: When the Enemy Comes 17 LESSON THREE: The Word of the LORD Came by Haggai 25 LESSON FOUR: The Hand of the LORD 31 LESSON FIVE: “I sat appalled. .” APPENDIX 38 Explanations of the New American Standard Bible Text Format 39 Ezra Observation Worksheets 71 Ezra at a Glance 73 The Times of Ezra, Nehemiah, and Esther 75 Haggai Observation Worksheets 79 Haggai at a Glance 82 The Feasts of Israel 85 Map iii iv Precept Ministries International Ezra and Haggai P.O. -
BIBLICAL GENEALOGIES Adam → Seth
BIBLICAL GENEALOGIES Adam → Seth → Enosh → Kenan → Mahalalel → Jared→ Enoch → Methuselah → Lamech → Noah (70 descendants to repopulate the earth after the flood – Gen. 10: 1- 32; 1 Chr. 1: 1-27; sons, grandsons, great grandsons): 1 2 The sons of Kenaz (1 Chr. 1: 36) joined the Jews by the tribe of Judah. His descendant was Jephunneh the Kenizzite, who begot Caleb (Num. 32: 12; Josh. 14: 6; 14; 1 Chr. 4: 13-15). Amalek was the father of the Amalekites. Descendants of Jacob (Gen. 46: 26-27) who came to Egypt: • From Reuben: Hanoch, Pallu, Hezron and Carmi. • From Simeon: Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul (son of a Canaanite woman). • From Levi: Gershon, Kohath and Merari. • From Judah: Er ( in Canaan), Onan ( in Canaan), Shelah, Perez and Zerah; From Perez: Hezron and Hamul. • From Issachar: Tola, Puah (or Puvah, Masoretic text), Jashub (or Iob, Masoretic text) and Shimron. • From Zebulun: Sered, Elon and Jahleel. • Dinah (they were all sons of Leah , who had died in Canaan – Gen. 49: 31); total of 33 people (including Jacob). • From Gad: Zephon (Septuagint and Samaritan Pentateuch or Ziphion in Masoretic text), Haggi, Shuni, Ezbom, Eri, Arodi and Areli • From Asher: Imnah, Ishvah, Ishvi, Beriah and Serah (their sister). Beriah begat Heber and Malkiel (they were all sons of Zilpah , Leah’s maidservant); total of 16 people. • From Joseph: Manasseh and Ephraim. • From Benjamin: Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard. They were all sons of Rachel , who had already died in Canaan – Gen. 35: 19), a total of 14 people. -
Haggai and Zechariah 1-8: Diarchic Model of Leadership in a Rebuilding Phase
http://scriptura.journals.ac.za/ Scriptura 102 (2009), pp. 579-593 HAGGAI AND ZECHARIAH 1-8: DIARCHIC MODEL OF LEADERSHIP IN A REBUILDING PHASE Danie O’Kennedy Old and New Testament University of Stellenbosch Abstract Yahwists in the post-exilic community in Jerusalem envisioned their future in diverse ways. The books of Haggai and Zechariah 1-8 emphasize that in a rebuilding phase God does not merely use a holy place but also special leaders. These books advocate a diarchic model of leadership in which the responsibilities are shared by a religious leader (Joshua) and a political leader (Zerubbabel). This article focuses on this diarchic model of leadership and offers possible responses to the following questions: What do we know of these two leaders? Why did Joshua need purification (Zech 3)? Who was the most influential leader or was there a balance of leadership? Was there conflict between these leaders? The article concludes with a comparison between the diarchic model of leadership in the post-exilic community in Jerusalem and leadership in the first years of a new democratic South Africa. Keywords: Haggai, Zechariah 1-8, Joshua, Zerubbabel, Leadership Introduction Birch et al. (1999:423-424) discuss the diverse ways in which Yahwists in the post-exilic community1 envisioned their future. According to them Haggai, Ezekiel 40-48 and Zechariah 1-8 (either Proto-Zechariah or First Zechariah)2 present the most concrete options. Ezekiel’s restoration vision represents a belief that Israel should be a hierocracy, a nation ruled by priests. Haggai seems to believe in the restoration of the Davidic monarchy through Zerubbabel, a member of the Davidic house. -
Baruch the Scribe: Preserver of Knowledge and Model for Librarians Roger White Ed.D
Volume 52 Article 3 Issue 1 Volume 52: 1 & 2 combined issue 2009 Baruch the Scribe: Preserver of Knowledge and Model for Librarians Roger White Ed.D. Azusa Pacific nU iversity The Christian Librarian is the official publication of the Association of Christian Librarians (ACL). To learn more about ACL and its products and services please visit http://www.acl.org/ Follow this and additional works at: http://digitalcommons.georgefox.edu/tcl Part of the Library and Information Science Commons Recommended Citation White, Roger Ed.D. (2009) "Baruch the Scribe: Preserver of Knowledge and Model for Librarians," The Christian Librarian: Vol. 52 : Iss. 1 , Article 3. Available at: http://digitalcommons.georgefox.edu/tcl/vol52/iss1/3 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in The Christian Librarian by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. Baruch the Scribe: Preserver of Knowledge and Model for Librarians Roger White, Ed.D. Introduction time a symbolic act illustrating the pending fate Professor, University Libraries and sinking of Babylon (Jeremiah 51:60-64). Azusa Pacific University Baruch, the loyal scribe of the prophet Jeremiah, is a bible character whose career can Because much more is known about Baruch be considered a vocational forerunner to that both from the biblical text and supporting ABSTRACT of the professional librarian. His life and legacy references, his life and vocation will be used yield several important lessons applicable to as the focus for the current discussion. -
Rare Book Collection, (2019-11-07)
UPDATED 07 November 2019 No. Author/Editor Title Date Pgs. Publisher Pub. Place 1 Bonar, H. Hymns of faith and love 1869 192 J. Nisbet & Co. London 2 Bialmebog for Kirke og Hus 1877 256 Forlagt af Jacob Christiania Gamlet af A. Hauge Femte Dybwab Dplag 3 Bor herres og Frelfers Tefu 1881 365 Ubgivet af bet New York Chrifti Nye Teftamente Amerfanfte Bibel (Danish New Testament) Gelftab 25th edition 4 Bfalmebog ubgiven af 1890 280 Shnodens Forlag Decorah, Iowa Synoden for den norfte evangelift lutherfte Rirfe i Umerita 5 Salmebog 299 6 Liguori, A. Instructions on the 1888 320 Benziger Brothers New York commandments of God and the sacraments of the church 7 Hemlandsfanger Utgifna 1891 410 Lutheran Augustana Rock Island, IL Augustana Synoden Book Concern 8 Psalms and Lamentations 1903 216 MacMillan Company New York 9 Roe, Rev. E.P. Opening a chestnut burr 1874 383 Dodd, Mead New York (Rev. ed.) 10 Baegteren En Samling 1879 var. Troft i Gauges Truffe Red Wing, MN aandelige Salmer, af gamle og nhe Forfattere, til Brug ved Dphnggelfer med et Tillaeg, naermeft tilegnet Gandagsftolen 11 Holy Bible 1958 var. Collins London 12 Havergal, F. R. Kept for the master's use 1879 var. Donohue, Henneberry Chicago 13 Edwards, J. Treatise on religious var. American Tract Soc. New York affections comes with: An alarm to unconverted sinners in a serious treatise on conversion by Joseph Alleine (Abridged) 14 Confession of faith and 1884 205 Cumberland Nashville government of the Presbyterian Cumberland Presbyterian Publishing House Church adopted 1883 (Revised ed.) 15 Sears, B. -
THE PROPHECY of JEREMIAH by H
THE PROPHECY OF JEREMIAH by H. L. Bl.JLISON xxx. JEREMIAH'S SYMBOLISM IN the previous issue of the QuARTERLY we saw that there are no serious grounds for questioning Jeremiah's authorship of the oracles in ch. 50, apart from an obvious gloss, and of 51: 20-26. At the same time no effort was made to identify the exact contents of the scroll entrusted to Seraiah (51: 59-64); the trustworthiness of the story does not depend on our being able to reconstruct the exact wording of the scroll. We may, however, ask ourselves why Jeremiah acted as he did. Since the reading or recitation of the scroll was not public there is no evidence that there were to be any witnesses-the recitation of the oracles would have been as potent if it had taken place in Judah. In addition Jeremiah placed Seraiah and through him himself in some considerable danger. He must therefore have attributed some considerable importance to Seraiah's symbolic acts. What did such symbolism mean 'to Jeremiah? It is usual to explain prophetic symbolism as a means for in teresting the uninterested and impressing the indifferent. This is unquestionably true so far as it goes, but it does not seem to have any relevance here. Seraiah's action was by its very nature highly secret, and knowledge of it will have been confined for some con siderable time to a very small circle. The fate of Ahab and Zedekiah (Jer. 29: 21£.) was warning enough of Nebuchadrezzar's attitude towards prophets who meddled in matters concerning the welfare of Babylonia. -
The Spiritual Sense (Sensus Spiritualis) of Sacred Scripture: Its Essential Insight
The Spiritual Sense (Sensus Spiritualis) of Sacred Scripture: Its Essential Insight Francis Martin Introduction: The Background of the Term Sensus Spiritualis The basic meaning of sensus which often translates the Greek term nous is given variously as: intellectus, action de sentir, the faculty or power of perceiving. The notion of “meaning” is found seventh in a list of seven possibilities in a recent dictionary.1 Thus, in patristic and medieval Latin we find as synonyms of sensus spritualis, expressions such as intellectus/ intelligentia spiritualis: “spiritual understanding.” From an epistemological point of view this is important. For the ancients the accent in the phrase sensus spiritualis is on the act of knowing and therefore on the act of coming into contact with the reality mediated by the text. Thus, even when the nuance of the expression would demand that we translate sensus spiritualis as “spiritual meaning,” we may not forget that the phrase comes with the notion of “understanding” always present. This may seem overly subtle, but it will help us avoid one of the pitfalls of modern literary and biblical criticism which often restricts itself to what George Steiner characterizes as, “words about words.”2 It is important to note, then, that nous pneumatikos, sensus spiritualis, spiritual understanding, refer to a Spirit-conferred faith experience of the reality mediated by the Sacred Text, and a perception of how that reality shares in the mystery of the Whole Christ. The New Testament The foundation for the Christian use of the expression “sensus spiritualis” is, of course the view of the New Testament regarding the work of the Holy Spirit in the Old Testament. -
Epochal Events of Sacred History
NINETEENTH ANNUAL “LABOURERS TOGETHER WITH GOD” LECTURESHIP, 2011 EPOCHAL EVENTS OF SACRED HISTORY NORTHWEST FLORIDA SCHOOL OF BIBLICAL STUDIES Training Laborers for ... THE HARVEST "Therefore said he unto them, The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest." (Luke 10:2) Northwest Florida School of Biblical Studies offers a great opportunity for those who desire to be better trained laborers in God’s field of harvest. Tuition Free! NINETEENTH ANNUAL LABOURERS TOGETHER WITH GOD” LECTURESHIP February 20-24, 2011 THEME: Epochal Events Of Sacred History Editor: Alan Adams The Church of Christ at Milestone Home of Northwest Florida School Of Biblical Studies 4051 Stephani Rd. Cantonment, FL 32533 www.nwfsbs.com (850) 474-9257 (850) 479-8878 FORWARD To the unenlightened, history is a chronology of events affecting nations and institutions. It is by the “word of the truth, the gospel” (Ephesians 1:13) that the “eyes of [our] heart [are] enlightened” (v. 18); and, the enlightened know that history was not—is not—left to the caprices of men. Allowing for and accommo dating man’s will and folly, the Almighty led Bible history “unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth” (v. 10). “When the fulness of the time came”—not a minute sooner or later—“God sent forth his son, born of a woman, born under the law” (Galatians 4:4). -
Introduction to Ezra the Old Testament Is Comprised of 39 Books
1 2 9/29/19 b. There are three Minor Prophets pre-captivity of the Southern Kingdom by Babylon from 606- Introduction to Ezra 586 B.C. 1) Nahum 710 B.C. The Old Testament is comprised of 39 books, the 2) Zephaniah 625 B.C. revelation of the words of God spoken and recorded 3) Habakkuk 608 B.C. for every person to read for themselves. c. There are three Minor Prophets post-captivity 1. The first five are called the Pentateuch, Genesis, from Babylon from 536-425 B.C. Exodus, Leviticus, Numbers and Deuteronomy. a. Haggai 520 B.C. 2. The books of history follow, which are twelve, nine b. Zechariah 520 B.C. pre-captivity, Joshua, Judges, 1-2 Samuel, 1-2 Kings c. Malachi 430 B.C. and 1-2Chronicles and three post-captivity, Ezra, d. The twelve Minor Prophets were gathered and Nehemiah and Esther. grouped by Ezra Ei “The Great Synagogue” in * The prophets Haggai, Zechariah and Malachi should 475 B.C. called “The book of the twelve.” be read, as well as the book of Daniel. 1) Our Bible distinguishes the Minor Prophets 3. The next five are the poetical books, Job, Psalms, from the Major Prophets, Isaiah, Jeremiah, Proverbs, Ecclesiastes and the Song of Solomon. Ezekiel and Daniel. 4. Then comes six of the Mayor Prophets, Isaiah, 2) We are told that the title “Minor Prophets” Jeremiah, Lamentations, Jeremiah, Ezekiel and was given due to their shorter prophetic Daniel. content to the larger content of the “Major 5. Last are the twelve Minor Prophets, Hosea, Joel, Prophets”, but it is not true to form, Daniel Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, has less chapter than Hosea and Zechariah.