Ezra, Nehemiah and Esther
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Sunday School Lesson for April 19, 2020
LESSON 3 – NEHEMIAH: A GODLY LEADER APRIL 19, 2020 Background Scripture: Nehemiah 1-4, 12 Lesson Passage: Nehemiah 1:1-11; 2:1-6, 17,18; 3; 4:1-4, 8, 9, 21-23; 12:27-30 (NIV) Introduction: It is no surprise that when we look at many of our national and local elections, we often find ourselves not voting for a person we want but voting for the lesser of evils. The world is in a leadership crisis, and the answer is not more training or more education. The answer is God. God is the ultimate leader and the reproducer of leaders. In fact, Scripture declares that there is no authority but that which comes from God (Romans 13:1). Leadership comes from the Lord and godly leadership is a gift from Him. And, possibly one of the greatest books in the Bible that we can learn about leadership from is the book of Nehemiah. When somebody wants to learn about worship, they go to the Psalms. When somebody wants to learn about wisdom, they go to Proverbs. But where should a person go to learn about leadership? Many would say that we should go to the book of Nehemiah. Nehemiah, the cupbearer to the king of Persia, persuaded the king to support the rebuilding of the city of Jerusalem (Nehemiah 2:5) and motivated Israel to rebuild ruins that had been abandoned for more than 140 years. He led the rebuilding project while under the constant threat of attack by Israel’s antagonistic neighbors. He completed the rebuilding of the walls around Jerusalem within only fifty-two days. -
LXX Jeremiah 25 and 36 in the Light of Jewish Literature of the Time: on the Word Usage Related to Exile and Diaspora
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research LXX Jeremiah 25 and 36 in the light of Jewish literature of the time: On the word usage related to exile and diaspora Author: This article is not meant to contribute to the debate on the textual history of the book of Jeremiah 1 Arie van der Kooij but intends to examine specific data in the Old Greek version (Septuagint [LXX] Jeremiah) in the Affiliation: light of Jewish literature at the time of the translator. The angle of approach concerns the word 1Faculty of Humanities, usage related to exile and diaspora in LXX Jeremiah 25 and 36, on the one hand, and 2 Maccabees Centre for the Study of 1–2 and Tobit 14, on the other hand. I shall argue that the latter two texts display a usage of the Religion, Leiden University, terminology involved that at the same time is related to a particular view of the post-exilic age. Leiden, The Netherlands After a brief discussion of the terminology involved from a broader perspective, LXX Jeremiah 25 Corresponding author: and 36 are looked at from a perspective obtained from the analysis of the two contemporary texts. Arie van der Kooij, [email protected] Contribution: This article fits within the scope of HTS Teologiese Studies/Theological Studies since it contributes to research regarding historical thought (source interpretation, reception of Dates: and traditions about Jeremiah) and hermeneutics. Received: 05 Apr. 2021 Accepted: 12 May 2021 Keywords: LXX Jeremiah; exile; diaspora; 2 Maccabees; Tobit; reception of Jeremiah; traditions Published: 17 Aug. -
Week #: 33 Text: Esther 1-10 Title: Feast of Purim Songs
Week #: 33 Text: Esther 1-10 Title: Feast of Purim Songs: Videos: Purim Song – The Maccabeats Audio Reading: Book of Esther Feast of Purim Purim is an annual celebration of the defeat of an Iranian mad man’s plan to exterminate the Jewish people. Purim is celebrated annually during the month of Adar (the second month of Adar) on the 14th day. In years where there are two months of Adar, Purim is celebrated in the second month because it always needs to fall 30 days before Passover. It is called Purim because the word means “lots” – referencing when Haman threw lots to decide which day he would slay the Jews. The fourteenth was chosen for this celebration because it is the day that the Jews battled for their lives and won. The fifteenth is celebrated as Purim also because the book of Esther says that in Shushan (a walled city), deliverance from the scheduled massacre was not completed until the next day. So the fifteenth is referred to as Shushan Purim. Traditions for the Feast of Purim: It is customary to read the book of Esther – called the Megillah Esther – or the scroll of Esther. It means the revelation of that which is hidden While reading it is tradition to boo, hiss, stamp feet and rattle noise makers whenever Haman’s name is mentioned for the purpose of “blotting out the name of Haman”. When the names of Mordechai or Esther are spoken, hoots and hollers, cheering, applause, etc., are given as they are the heroes of the story. -
Ezra/Nehemiah: A BRIEF INTRODUCTION
Ezra/Nehemiah: A BRIEF INTRODUCTION Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the LORD, the God of Israel—he is the God who is in Jerusalem. 1-3 Historical Background Author It is unknown who wrote Ezra and Nehemiah. Historically it was believed that Ezra and Nehemiah author each book that carries their names in the title. Primarily because of the memoires that exist in each book (Ezra 7-10; Neh. 8-9) and the first person pronouns that are included throughout each book. Setting ● Israel’s capital is Jerusalem which is a vassal state under the control of the Persian King. ● Most Jews were exiled to Babylon / Persia. Some were left behind and remained in the land. ● When the Jewish exiles returned to the land, they faced opposition from enemies, particularly the Samarians who lived there. ● When the exiles returned to the land, they discovered that the distinctiveness of the Jews who were not deported had been compromised. Many had intermarried with non-Jews, which was forbidden in the Law (Ezra 9-10, Nehemiah 13:23-29). ● God called Ezra (priest) to bring the community back to covenant faithfulness (Torah). ● God called Nehemiah (governor) to rebuild Jerusalem’s wall, to secure the city. ● The repopulation of the Promised Land was a fulfillment of Biblical prophecy (Isa. 40:1-11, Jer. 25:11-12, 29:10) Date The events in both books take place over a span of roughly 60yrs (Ezra 539-458; Neh. -
GOD in the ORDINARY Text: Esther 6 Topic: God's Timing
LIFE GROUP GUIDE Title: GOD IN THE ORDINARY Text: Esther 6 Topic: God's timing MAIN POINT Those who oppose the purposes of God will face God’s judgment. DELIVER – Use this space to take notes during the sermon. Additional commentary is also available to rightly understand and teach God’s Word. Sermon Notes: 1. God doesn't forget His children (v. 1-5) 2. Left to ourselves, we will work for our own glory (v. 6-9) 3. Our pursuit determines out future (v. 10-14) DISCIPLE – Use these questions to engage people in discussion on a personal level. Ask everyone to open their sermon notes and Bibles. ➢ Read (or have a volunteer read) Esther 6:1-5 ➢ Review the sermon point: “God doesn’t forget His children” Share from your notes and ask group members for insights. 1. What was Haman on his way to do when he entered the king’s court? 2. How does God show that he is providentially working to protect Mordecai? 3. What would have happened if Mordecai had been honored for his efforts to protect the king when he did it five years ago? 4. What do these verses contribute to the idea that God providentially cares for us like he did with Mordecai: Phillipians 4:19; Jude 24; Hebrews 13:6; 2 Timothy 4:18? Haman was on his way to convince the king that it would be a good idea to kill Mordecai because of his lack of reverence (and because he is a Jew). However, God was working through the timing of his arrival. -
Ezra and Nehemiah
Ezra and Nehemiah by Daniel J. Lewis ©Copyright 1998 by Diakonos Troy, Michigan USA 2 Ezra-Nehemiah...........................................................................................................3 One Book or Two ..................................................................................................3 Languages ..............................................................................................................4 The Ezra-Nehemiah Chronology...........................................................................5 Authorship .............................................................................................................6 The Exile and the Promise of Restoration.............................................................6 Purpose...................................................................................................................7 Structure.................................................................................................................7 The Book of Ezra...............................................................................................7 The Book of Nehemiah......................................................................................7 The Book of Ezra.......................................................................................................8 The Return of Exiles with Sheshbazzar and Zerubbabel (1-2).............................9 The Restoration of Worship and the Building of the Second Temple (3-6)...... 12 Building the Great Altar and -
Nehemiah 9-10: Structure and Significance1
Nehemiah 9-10: Structure and Significance1 Tamara Cohn Eskenazi Hebrew Union College-Jewish Institute of Religion, Los Angeles, CA I 1.1. The people's prayer in Neh. 9:6-37 has been recognized rightly as the theological centerpiece of Ezra-Nehemiah (EN). Despite its acknowledged importance, the prayer has eluded for a long time the kind of thorough analysis it deserves. The complex issues surrounding the prayer’s intertextuality probably account for the neglect. 1.2. It should be noted, however, that if the prayer is indeed the theological center of EN, then its importance extends beyond the field of EN studies. After all, the role of the postexilic community in shaping the Torah has become increasingly evident. Theories about the emergence of the Pentateuch increasingly emphasize the decisive role of the postexilic community, and EN, with all its complexities, remains the most detailed, explicit biblical source for understanding the postexilic community. The ability to perceive decisive editorial choices that shape the book’s content and structure, therefore, holds important clues for detecting postexilic ideas and values. Consequently, fuller insights into the structure and meaning of Nehemiah 9 are a big step toward gaining a greater comprehension of EN’s agenda as well as postexilic dynamics that influenced the communities responsible for the formation of the Pentateuch. 1 A version of this paper was presented at the International Meeting of SBL, Rome, July, 2001. 1.3. As is well known, the prayer in Neh 9:6-37 is almost entirely a mosaic of allusions to material found elsewhere in the Hebrew Bible. -
Nehemiah 4.7-23 – the Rebuild
The Rebuild Nehemiah 4:7-23 Dr. Mark R. Bender First Christian Church – Wichita Falls, Texas July 26, 2020 7 But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and the gaps were beginning to be closed, they were very angry, 8and all plotted together to come and fight against Jerusalem and to cause confusion in it. 9So we prayed to our God, and set a guard as a protection against them day and night. 10 But Judah said, ‘The strength of the burden-bearers is failing, and there is too much rubbish, so that we are unable to work on the wall.’ 11And our enemies said, ‘They will not know or see anything before we come upon them and kill them and stop the work.’ 12When the Jews who lived near them came, they said to us ten times, ‘From all the places where they live they will come up against us.’ 13So in the lowest parts of the space behind the wall, in open places, I stationed the people according to their families, with their swords, their spears, and their bows. 14After I looked these things over, I stood up and said to the nobles and the officials and the rest of the people, ‘Do not be afraid of them. Remember the LORD, who is great and awesome, and fight for your kin, your sons, your daughters, your wives, and your homes.’ 15 When our enemies heard that their plot was known to us, and that God had frustrated it, we all returned to the wall, each to his work. -
Megillat Esther
The Steinsaltz Megillot Megillot Translation and Commentary Megillat Esther Commentary by Rabbi Adin Even-Israel Steinsaltz Koren Publishers Jerusalem Editor in Chief Rabbi Jason Rappoport Copy Editors Caryn Meltz, Manager The Steinsaltz Megillot Aliza Israel, Consultant Esther Debbie Ismailoff, Senior Copy Editor Ita Olesker, Senior Copy Editor Commentary by Chava Boylan Rabbi Adin Even-Israel Steinsaltz Suri Brand Ilana Brown Koren Publishers Jerusalem Ltd. Carolyn Budow Ben-David POB 4044, Jerusalem 91040, ISRAEL Rachelle Emanuel POB 8531, New Milford, CT 06776, USA Charmaine Gruber Deborah Meghnagi Bailey www.korenpub.com Deena Nataf Dvora Rhein All rights reserved to Adin Steinsaltz © 2015, 2019 Elisheva Ruffer First edition 2019 Ilana Sobel Koren Tanakh Font © 1962, 2019 Koren Publishers Jerusalem Ltd. Maps Editors Koren Siddur Font and text design © 1981, 2019 Koren Publishers Jerusalem Ltd. Ilana Sobel, Map Curator Steinsaltz Center is the parent organization Rabbi Dr. Joshua Amaru, Senior Map Editor of institutions established by Rabbi Adin Even-Israel Steinsaltz Rabbi Alan Haber POB 45187, Jerusalem 91450 ISRAEL Rabbi Aryeh Sklar Telephone: +972 2 646 0900, Fax +972 2 624 9454 www.steinsaltz-center.org Language Experts Dr. Stéphanie E. Binder, Greek & Latin Considerable research and expense have gone into the creation of this publication. Rabbi Yaakov Hoffman, Arabic Unauthorized copying may be considered geneivat da’at and breach of copyright law. Dr. Shai Secunda, Persian No part of this publication (content or design, including use of the Koren fonts) may Shira Shmidman, Aramaic be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying or otherwise, without the prior written permission of the publisher, except in the case of brief quotations embedded in critical articles or reviews. -
From the Garden of Eden to the New Creation in Christ : a Theological Investigation Into the Significance and Function of the Ol
The University of Notre Dame Australia ResearchOnline@ND Theses 2017 From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old estamentT imagery of Eden within the New Testament James Cregan The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Religion Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Cregan, J. (2017). From the Garden of Eden to the new creation in Christ : A theological investigation into the significance and function of the Old Testament imagery of Eden within the New Testament (Doctor of Philosophy (College of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/181 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. FROM THE GARDEN OF EDEN TO THE NEW CREATION IN CHRIST: A THEOLOGICAL INVESTIGATION INTO THE SIGNIFICANCE AND FUNCTION OF OLD TESTAMENT IMAGERY OF EDEN WITHIN THE NEW TESTAMENT. James M. Cregan A thesis submitted for the degree of Doctor of Philosophy at the University of Notre Dame, Australia. School of Philosophy and Theology, Fremantle. November 2017 “It is thus that the bridge of eternity does its spanning for us: from the starry heaven of the promise which arches over that moment of revelation whence sprang the river of our eternal life, into the limitless sands of the promise washed by the sea into which that river empties, the sea out of which will rise the Star of Redemption when once the earth froths over, like its flood tides, with the knowledge of the Lord. -
Esther 1 Reading Guide
Esther: The Faithfulness of an Unseen God Some stories are so compelling and powerful that they deserve to be told over and over again. The book of Esther represents one such story. It was written as a means to help shape the corporate identity of the Jewish people several thousand years ago, written to remind the people of God living in a broken and hostile world that their God would be faithful to deliver them. But as we come to Esther all these centuries later, we recognize that it is a challenging book for us to engage and apply in some ways. It wasn’t written to serve primarily as a moral how-to book. It doesn’t possess the same sense of gospel-shaped exhortation that we might find in a New Testament epistle, nor does it offer the multi-faceted view of the Kingdom of God as do the Gospels. It is not Wisdom Literature, nor is it a prophetic book filled with apocalyptic images and warnings for God’s people. It does not even offer the same exemplary lives to emulate as did Ruth’s narrative. It’s devoid of the name of God, devoid of any explicit mention of God, and it shares a murky and messy picture of what it means to live as an exile in a world that can be hostile toward God and his people. So one of the questions we have to wrestle with as we read through it is, how am I to understand truth in this story and apply it to my life? It’s a story that was written, and then read, with the purpose of growing God’s peoples’ collective confidence in his faithful deliverance. -
The Septuagint As Christian Scripture: Its Prehistory and the Problem of Its
OLD TESTAMENT STUDIES Edited by David J. Reimer OLD TESTAMENT STUDIES The mid-twentieth century was a period of great confidence in the study of the Hebrew Bible: many historical and literary questions appeared to be settled, and a constructive theological programme was well underway. Now, at the turn of the century, the picture is very different. Conflicting positions are taken on historical issues; scholars disagree not only on how to pose the questions, but also on what to admit as evidence. Sharply divergent methods are used in ever more popular literary studies of the Bible. Theological ferment persists, but is the Bible's theological vision coherent, or otherwise? The Old Testament Studies series provides an outlet for thoughtful debate in the fundamental areas of biblical history, theology and literature. Martin Hengel is well known for his seminal work on early Judaism and nascent Christianity. In this volume he turns his attention to the Septuagint—the first bible of the church, yet a product of Greek- speaking Judaism. Hengel probes into the historical and theological puzzles posed by the Septuagint opening a window on the formation of canon and attitudes to scripture in the Christian tradition, and on the relationship between Judaism and Christianity in the early centuries of the era. THE SEPTUAGINT AS CHRISTIAN SCRIPTURE THE SEPTUAGINT AS CHRISTIAN SCRIPTURE Its Prehistory and the Problem of Its Canon Martin Hengel with the assistance of Roland Deines Introduction by Robert Hanhart Translated by Mark E. Biddle T&T CLARK EDINBURGH & NEW YORK T&T CLARK LTD A Continuum imprint 59 George Street 370 Lexington Avenue Edinburgh EH2 2LQ New York 10017-6503 Scotland USA www.tandtclark.co.uk www.continuumbooks.com Copyright © T&T Clark Ltd, 2002 All rights reserved.