Isaiah 36-41
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Sermons on the Old Testament of the Bible by Jesus of Nazareth
Sermons on the Old Testament of the Bible by Jesus of Nazareth THROUGH DR. DANIEL G. SAMUELS This online version published by Divine Truth, USA http://www.divinetruth.com/ version 1.0 Introduction to the Online Edition For those already familiar with the messages received through James Padgett , the Samuels channelings are a blessing in that they provide continuity and integration between the teachings of the Bible and the revelations received through Mr. Padgett. Samuels’ mediumship differed from Padgett’s in that it is much more filled with detail and subtlety, which makes it a perfect supplement to the “broad strokes” that Padgett’s mediumship painted with. However, with this greater resolution of detail comes greater risk of error, and it is true that we have found factual as well as conceptual errors in some of Samuel’s writings. There are also a number of passages where the wording is perhaps not as clear as we would have wished – where it appears that there was something of a “tug-of-war” going on between Samuels’ and Jesus’ mind. In upcoming editions we will attempt to notate these passages, but for now the reader is advised (as always) to read these messages with a prayerful heart, asking that their Celestial guides assist them in understanding the true intended meaning of these passages. The following is an excerpt from a message received from Jesus regarding the accuracy and clarity of Dr. Samuels’ mediumship: Received through KS 6-10-92 I am here now to write...and we are working with what is known as a "catch 22" on earth at this time, which means that it's very difficult to convince someone about the accuracy and clarity of a medium -through the use of mediumistic means. -
J. Barton Payne, "The Unity of Isaiah: Evidence from Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56
J. Barton Payne, "The Unity of Isaiah: Evidence From Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56. The Unity of Isaiah: Evidence from Chapters 36-39 J. Barton Payne [p.50] The four chapters of Isaiah 36-39 that appear also in II Kings 18-20 and that contain historical dialog between the prophet and his king, Hezekiah, have produced more critical debate than any other section of I and II Kings.1 They furnish also some of our primary evidence for the unity of the Book of Isaiah,2 forming, as Delitzsch has put it, a “bridge” to the prophecies that follow.3 A thorough treatment of this evidence hence becomes impossible under present limitations. The writer would seek, however, to indicate three specific areas within this larger discussion in which sharpened awareness may contribute to a defense of the total authority of Scripture. L. CONDITIONING FACTORS IN EVANGELICALISM’S APPROACH TO ISAIAH 36-39 If we take, for example, such a question as the relation of Isaiah 36-39 to II Kings 18-20, it appears at the outset that liberal and conservative writers reach opposite conclusions because of their respective methodologies. The liberal, e.g. S.R. Driver, limits his admissable evidence to inductive comparisons of literary detail and of thematic concepts; he thus decides in favor of the priority of Kings.4 The conservative, e.g. Franz Delitzsch, while utilizing historical prose style as a confirmatory factor, concentrates on two reasons that arise (1) out of an analogy with other sections of Kings and Isaiah and (2) out of the authority of Chronicles, deductively applied to the chapters in question; he thus insists upon the originality of Isaiah.5 Bible believing scholars appear to be conditioned by five distinctive principles. -
Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45
Scholars Crossing LBTS Faculty Publications and Presentations 6-2005 Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45" (2005). LBTS Faculty Publications and Presentations. 5. https://digitalcommons.liberty.edu/lts_fac_pubs/5 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]. JETS 48/2 (June 2005) 263-81 NARRATIVE PARALLELISM AND THE "JEHOIAKIM FRAME": A READING STRATEGY FOR JEREMIAH 26-45 GARY E. YATES* I. INTRODUCTION Many attempting to make sense of prophetic literature in the Hebrew Bible would echo Carroll's assessment that "[t]o the modern reader the books of Isaiah, Jeremiah and Ezekiel are virtually incomprehensible as books."1 For Carroll, the problem with reading these books as "books" is that there is a confusing mixture of prose and poetry, a lack of coherent order and arrange ment, and a shortage of necessary contextual information needed for accu rate interpretation.2 Despite the difficult compositional and historical issues associated with the book of Jeremiah, there is a growing consensus that -
Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton
Scholars Crossing LBTS Faculty Publications and Presentations 1998 Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton Homer Heater Liberty University, [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 Heater, Homer, "Do the Prophets Teach That Babylonia Will Be Rebuilt in the Eschaton" (1998). LBTS Faculty Publications and Presentations. 281. https://digitalcommons.liberty.edu/lts_fac_pubs/281 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]. JETS 41/1 (March 1998) 23-43 DO THE PROPHETS TEACH THAT BABYLONIA WILL BE REBUILT IN THE ESCHATON? HOMER HEATER, JR.* Dispensationalists have traditionally argued that "Babylon" in Revela tion 14 and chaps. 17-18 is a symbol indicating some form of reestablished Rome. * In recent days a renewed interest has been shown in the idea that the ancient empire of Babylonia and city of Babylon will be rebuilt.2 This conclusion comes from a reading of the prophets—Isaiah and Jeremiah -
The Comparative Study Between MT and LXX-Isaiah 60:1‐12: an Example of the Translation Techniques of LXX-Isaiah
The Comparative Study between MT and LXX-Isaiah 60:1‐12 / Hee Sung Lee 193 The Comparative Study between MT and LXX-Isaiah 60:1‐12: An Example of the Translation Techniques of LXX-Isaiah Hee Sung Lee* 1. Introduction In the past, the main interest in the LXX studies had been a textual one (text‐ criticism or text history), but in more recent years new voices have been heard raising the question of exegetical methods and theological approaches used by the Greek translators.1) It is commonly said that every translation is also an interpretation. But there are different levels of interpretation. Because in the process of translation whether the translator does literal interpretation or not it lies to some extent within his control. J. Barr elaborates two quite different degrees of interpretation which were of greater significant for the LXX transition. The first one is the “basic syntactic/semantic comprehension of the meaning of the text,” and the other type is higher level of interpretation: “there are matters of content, of reference, or of theological exegesis”.2) * A Lecturer at Chong Shin Theological Seminary, Old Testament. 1) For more information on the current scholarship, see Keun-Joo Kim, et al., “Study for Korean Translation of the Septuagint 1: Genesis 1:1-2:3”, Journal of Biblical Text Research 21 (2007), 53-68; Wolfgang Kraus and R. Glenn Wooden, eds., Septuagint Research: Issues and Challenges in the Study of the Greek Jewish Scriptures (Atlanta: Society of Biblical Literature, 2006); Michael A. Knibb, ed., The Septuagint and Messianism (Leuven: Leuven University; Dudley, Mass: Peeters, 2006); Claire Matthews McGinnis and Patricia K. -
Eunuchs in the Bible 1. Introduction
Acta Theologica Supplementum 7 2005 EUNUCHS IN THE BIBLE ABSTRACT In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore exa- mines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed. 1. INTRODUCTION The concept of a “eunuch” (a castrate) is described in the Bible prima- rily by two words, namely saris (Hebrew, Old Testament) and eunouchos (Greek, New Testament) (Hug 1918:449-455; Horstmanshoff 2000: 101-114). In addition to “eunuch”, however, both words can also mean “official” or “commander”, while castration is sometimes indirectly referred to without using these terms. This study therefore set out to determine the true appearance of eunuchism in the Bible. The aim was to use textual context and, in particular, any circum- stantial evidence to determine which of the two meanings is applic- able in each case where the word saris (O.T.) or eunouchos (N.T.) occurs in the Bible. All instances of the words saris and eunouchos were thus identified in the original Hebrew and Greek texts of the Bible and compared with the later Septuagint and Vulgate texts, as well as with Afrikaans and English Bible translations. The meanings of the words were determined with due cognisance of textual context, relevant histo- rical customs and attitudes relating to eunuchs (Hug 1918:449-455; Grey 1974:579-85; Horstmanshoff 2000:101-14). -
Isaiah 39-43
Isaiah 39:1-8 ESV At that time Merodach-baladan the son of Baladan, king of Babylon, sent envoys with letters and a present to Hezekiah, for he heard that he had been sick and had recovered. 2 And Hezekiah welcomed them gladly. And he showed them his treasure house, the silver, the gold, the spices, the precious oil, his whole armory, all that was found in his storehouses. There was nothing in his house or in all his realm that Hezekiah did not show them. 3 Then Isaiah the prophet came to King Hezekiah, and said to him, "What did these men say? And from where did they come to you?" Hezekiah said, "They have come to me from a far country, from Babylon." 4 He said, "What have they seen in your house?" Hezekiah answered, "They have seen all that is in my house. There is nothing in my storehouses that I did not show them." 5 Then Isaiah said to Hezekiah, "Hear the word of the LORD of hosts: 6 Behold, the days are coming, when all that is in your house, and that which your fathers have stored up till this day, shall be carried to Babylon. Nothing shall be left, says the LORD. 7 And some of your own sons, who will come from you, whom you will father, shall be taken away, and they shall be eunuchs in the palace of the king of Babylon." 8 Then said Hezekiah to Isaiah, "The word of the LORD that you have spoken is good." For he thought, "There will be peace and security in my days." 1 Isaiah 40:1-31 ESV Comfort, comfort My people, says your God. -
3/4/84 2 Kings 20
TBC -- 3/4/84 p.m. PRAYER AND PRAYERLESSNESS Isaiah 38, 39 Intro: Cf. also 2 Kings 20; 2 Chron. 32: 22-33. Actually 2 Chr. gives us the most complete record of Hezekiah's reign: chs. 29-32. In 2 Kings there are just 3 chapters: chs. 18-20. The record in Isaiah (chs. 36-39) has to do mainly with the deliverance from Assyria and the prophecy of the Babylonian captivity--in line with the purpose of the prophecy. Hezekiah became king when he was 25. He reigned for 29 years. This means that he was 39 years old when he got sick and was told that he was going to die! (His life was extended for 15 years, and he died at 54.) Isaiah 38 tells us about Hezekiah's prayer; chapter 39 shows his prayerlessness in that one particular instance. Let us survey the two chapters. I. HEZEKIAH'S PRAYER (Isa. 38). A. The occasion: his illness and the announcement by Isaiah that he would die (Isa. 38: 1). B. His prayer: a remembrance before God (38:2, 3). But obviously it was a prayer for healing. Hezekiah pleaded two things: 1) That he had been faithful. 2) That his heart had been right. Both of these are borne out by 2 Chronicles. 1) He restored temple worship. 2) He observed the greatest Passover since the days of Solomon. 3) He destroyed the idols of the people. 4) He restored the offerings. The summary is given in 2 Chron. 31:20, 21: And thus did Hezekiah thrughout all Judah, and wroght that which was good and right and truth before the Lord his God. -
The Biblical Canon of the Ethiopian Orthodox Tewahdo Church
Anke Wanger THE-733 1 Student Name: ANKE WANGER Student Country: ETHIOPIA Program: MTH Course Code or Name: THE-733 This paper uses [x] US or [ ] UK standards for spelling and punctuation The Biblical Canon of the Ethiopian Orthodox Tewahdo Church 1) Introduction The topic of Biblical canon formation is a wide one, and has received increased attention in the last few decades, as many ancient manuscripts have been discovered, such as the Dead Sea Scrolls, and the question arose as to whether the composition of the current Biblical canon(s) should be re-evaluated based on these and other findings. Not that the question had actually been settled before, as can be observed from the various Church councils throughout the last two thousand years with their decisions, and the fact that different Christian denominations often have very different books included in their Biblical Canons. Even Churches who are in communion with each other disagree over the question of which books belong in the Holy Bible. One Church which occupies a unique position in this regard is the Ethiopian Orthodox Tewahdo Church. Currently, it is the only Church whose Bible is comprised of Anke Wanger THE-733 2 81 Books in total, 46 in the Old Testament, and 35 in the New Testament.1 It is also the biggest Bible, according to the number of books: Protestant Bibles usually contain 66 books, Roman Catholic Bibles 73, and Eastern Orthodox Bibles have around 76 books, sometimes more, sometimes less, depending on their belonging to the Greek Orthodox, Slavonic Orthodox, or Georgian -
Praying for Ourselves
SESSION 4 PRAYING FOR OURSELVES The Point Take your needs to God daily and trust Him to answer. The Passage Matthew 6:11; Isaiah 38:1-6,15-17 The Bible Meets Life I love homemade bread. A dear lady in our church knows this and regularly brings me a loaf of delicious bread she makes from a starter mix that has been in her family for over one hundred years. She even slices the bread before she delivers it. How awesome is that? As much as I enjoy her homemade bread, it’s a luxurious treat, not a necessity. But bread—or rather, food in general—is something we all need daily. Many of us don’t give a second thought about where our next meal will come from. What we need is always readily available. That’s not true of everybody, however. It certainly wasn’t true in the first century. The average man worked for a daily wage, which essentially covered his family’s expenses for that day only. If he missed a day of work, he might miss feeding his family. We all have things we need, but where do we look for those needs? God knows we have physical needs, and in His Model Prayer, Jesus encouraged us to go to God with those needs. The Setting Jesus taught His disciples how to live as citizens in the kingdom of God. (See Matt. 5–7.) He instructed them to pray in a way that would enable them to serve Him faithfully. His model for prayer showed how to ask the Lord to provide what they would need. -
A Commentary on the Book of Isaiah by Pastor Galen L
A Commentary on the Book of Isaiah By Pastor Galen L. Doughty Southside Christian Church September 2018 INTRODUCTION: This commentary is based upon my personal devotional notes and reflections on the Book of Isaiah. It is intended to help you better understand some of the historical background of the book and the theological issues in Isaiah’s prophecy. It is not a technical commentary designed for academic projects so I do not use footnotes or include a bibliography. This material is intended for use by members and friends of Southside Christian Church to help you in a verse by verse study of Isaiah. I try as much as possible to link what Isaiah says with other parts of the Bible especially the New Testament so readers can see the connections in Scripture. In the commentary there are occasional references to the original Hebrew words Isaiah used in a particular passage. Those Hebrew words are always written in italics and are transliterated into English from the Hebrew. I go chapter by chapter in the commentary and sometimes individual verses are commented upon, sometimes it is several sentences and sometimes a whole paragraph. This commentary is based on the New International Version and all Scripture quotations are taken from that version of the Bible. Books of the Bible, Scripture references and quotes are also italicized. DATE AND AUTHORSHIP: There is no disagreement among scholars that Isaiah needs to be split into two sections. The first from chapters 1-39 is set during Isaiah’s lifetime in the days of Kings Ahaz and Hezekiah of Judah and the destruction of the north Kingdom of Israel by the Assyrian Empire. -
Sunh Nouns Modified by a Genitive in Biblical Greek
-sunh Nouns Modified by a Genitive in Biblical Greek OUTLINE OF CONTENTS Contents Page a*gaqwsuvnh. 1 a&giwsuvnh. 1 a*schmosuvnh. .2 a*frosuvnh . 7 e*lehmosuvnh. 9 eu*schmosuvnh . 11 eu*frosuvnh . 11 i&erwsuvnh. 15 megalwsuvnh . 15 swfrosuvnh . 19 tapeinofrosuvnh . 19 dikaiosuvnh. 19 -sunh Nouns in Biblical Greek Total Total Greek Term Total LXX NT w/genitive LXX NT w/impersonal gen. LXX NT a*gaqwsuvnh 19 15 4 3 3 0 0 0 0 a&giwsuvnh 8 5 3 4 4 0 1 1 0 a*schmosuvnh 46 44 2 28 27 1 0 0 0 a*frosuvnh 41 37 4 23 23 0 1 1 0 dikaiosuvnh 442 350 92 123 105 18 4 2 2 e*lehmosuvnh 84 71 13 16 13 3 0 0 0 eu*schmosuvnh 2 1 1 0 0 0 0 0 0 eu*frosuvnh 173 171 2 27 27 0 8 8 0 i&erwsuvnh 11 8 3 0 0 0 0 0 0 megalwsuvnh 36 33 3 24 24 0 0 0 0 swfrosuvnh 12 9 3 1 1 0 0 0 0 tapeinofrosuvnh 7 0 7 0 0 0 0 0 0 Total= 881 744 137 249 227 22 14 12 2 1 a*gaqwsuvnh Wv‡r>yYI)w: èhn"mev. hm'äd"a]w: étArcuB. ~yrIå[' WdúK.l.YIw:) WTT Nehemiah 9:25 #[eîw> ~yti²yzEw> ~ymiór"K. ~ybiøWcx] tAr’Bo bWjû-lK'-~yaile(m. ~yTiäB' `lAd)G"h; ^ïb.WjB. WnàD>[;t.YI)w: Wnymiêv.Y:w: ‘W[B.f.YIw:) WlÜk.aYOw: bro+l' lk'Þa]m; BGT Nehemiah 9:25 kai.