Death Defeated
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4Q521 and What It Might Mean for Q 3–7
Chapter 20 4Q521 and What It Might Mean for Q 3–7 Gaye Strathearn am personally grateful for S. Kent Brown. He was a commit- I tee member for my master’s thesis, in which I examined 4Q521. Since that time he has been a wonderful colleague who has always encouraged me in my academic pursuits. The relationship between the Dead Sea Scrolls and Christian- ity has fueled the imagination of both scholar and layperson since their discovery in 1947. Were the early Christians aware of the com- munity at Qumran and their texts? Did these groups interact in any way? Was the Qumran community the source for nascent Chris- tianity, as some popular and scholarly sources have intimated,¹ or was it simply a parallel community? One Qumran fragment that 1. For an example from the popular press, see Richard N. Ostling, “Is Jesus in the Dead Sea Scrolls?” Time Magazine, 21 September 1992, 56–57. See also the claim that the scrolls are “the earliest Christian records” in the popular novel by Dan Brown, The Da Vinci Code (New York: Doubleday, 2003), 245. For examples from the academic arena, see André Dupont-Sommer, The Dead Sea Scrolls: A Preliminary Survey (New York: Mac- millan, 1952), 98–100; Robert Eisenman, James the Just in the Habakkuk Pesher (Leiden: Brill, 1986), 1–20; Barbara E. Thiering, The Gospels and Qumran: A New Hypothesis (Syd- ney: Theological Explorations, 1981), 3–11; Carsten P. Thiede, The Dead Sea Scrolls and the Jewish Origins of Christianity (New York: Palgrave, 2001), 152–81; José O’Callaghan, “Papiros neotestamentarios en la cueva 7 de Qumrān?,” Biblica 53/1 (1972): 91–100. -
ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God
ISAIAH CHAPTER 24 Judgments for the Earth, Joy for the Righteous, Glory for God I. MAIN IDEA God’s ongoing judgment of human cities one after another culminates in the destruction of the final version of the rebellious “City of Man by the glory of Christ’s second coming (Davis). This is sometimes called “Isaiah’s Apocalypse.” II. BACKGROUND In the previous chapters God’s judgments were directed toward Judah, then to the nations surrounding Judah. In the next chapters (24-27) God’s judgment is toward the entire earth followed by his glorious victory. Figure 1 God's expanding judgments in Isaiah The judgments taking place in Chapter 24 appear to be describing the horrific judgments which take place during the Tribulation Period described in Revelation Chapters 6-18, followed by the 2nd coming of Jesus Christ (Rev. 19). See the figure below.1 1 The figure is adapted from Paul Benware, Understanding End Times Prophecy (Chicago, Moody, 2006), p. 201 as referenced in John MacArthur’s, Because the Time is Near (Chicago, Moody, 2007), 16. The timeline is based on the futurist view of Revelation. For various methods of interpreting Revelation see “What the Bible Says about the Future” <www.TaylorNotes.Info>. III. SUMMARY A. The Judgments of God on the Whole Earth (24:1-6) 1. The whole earth is going to be devastated by God because it has been defiled by people who have “disobeyed the laws, violated the statutes and broken the everlasting covenant” (24:5). 2. “Everlasting covenant” …There is no single covenant known as the everlasting covenant because the title applies to several different covenants. -
Isaiah Commentaries & Sermons
Isaiah Commentaries & Sermons SONG OF SOLOMON JEREMIAH NEWEST ADDITIONS: Verse by verse Commentary on Isaiah 53 (Isaiah 52:13-53:12) - Bruce Hurt Verse by verse Commentary on Isaiah 35 - Bruce Hurt ISAIAH RESOURCES Commentaries, Sermons, Illustrations, Devotionals Click chart to enlarge Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Another Isaiah Chart see on right side Caveat: Some of the commentaries below have "jettisoned" a literal approach to the interpretation of Scripture and have "replaced" Israel with the Church, effectively taking God's promises given to the literal nation of Israel and "transferring" them to the Church. Be a Berean Acts 17:11-note! ISAIAH ("Jehovah is Salvation") See Excellent Timeline for Isaiah - page 39 JEHOVAH'S JEHOVAH'S Judgment & Character Comfort & Redemption (Isaiah 1-39) (Isaiah 40-66) Uzziah Hezekiah's True Suffering Reigning Jotham Salvation & God Messiah Lord Ahaz Blessing 1-12 13-27 28-35 36-39 40-48 49-57 58-66 Prophecies Prophecies Warnings Historical Redemption Redemption Redemption Regarding Against & Promises Section Promised: Provided: Realized: Judah & the Nations Israel's Israel's Israel's Jerusalem Deliverance Deliverer Glorious Is 1:1-12:6 Future Prophetic Historic Messianic Holiness, Righteousness & Justice of Jehovah Grace, Compassion & Glory of Jehovah God's Government God's Grace "A throne" Is 6:1 "A Lamb" Is 53:7 Time 740-680BC OTHER BOOK CHARTS ON ISAIAH Interesting Facts About Isaiah Isaiah Chart The Book of Isaiah Isaiah Overview Chart by Charles Swindoll Visual Overview Introduction to Isaiah by Dr John MacArthur: Title, Author, Date, Background, Setting, Historical, Theological Themes, Interpretive Challenges, Outline by Chapter/Verse. -
THE INTERTEXTUAL RELATIONSHIP of DANIEL 12:2 and ISAIAH 26:19: EVIDENCE from QUMRAN and the GREEK VERSIONS Daniel P
Tyndale Bulletin 51.2 (2000) 305-308. THE INTERTEXTUAL RELATIONSHIP OF DANIEL 12:2 AND ISAIAH 26:19: EVIDENCE FROM QUMRAN AND THE GREEK VERSIONS Daniel P. Bailey The language of ‘awakening’ from the sleep of death in Daniel 12:2 is הָקִיצו ּ apparently borrowed directly from Isaiah 26:19: ‘Awake ( ) and shout for joy, you dwellers in the dust!’ (MT). But while this echo has been recognised by scholars both ancient (Jerome)1 and modern,2 there remains a question about the underlying text. As M. Hengel has rightly noted, the verbal parallel is closer if we assume that the text of Isaiah 26:19 read by the author of Daniel contained not the hif(il יקיצו הַקִיצו ּ imperative preserved in the MT, but the imperfect attested in 1QIsaa.3 The verb forms in Daniel and Isaiah are then identical: Daniel 12:2 וְ ַרבִּים מִיְּשֵׁנֵי אַ ְדמַת־עָפָר יָקִיצו ּ ... Many of those who sleep in the dust of the earth will awake... Isaiah 26:10 יקיצו וירננו שוכני עפר 1QIsaa: 4 The dwellers in the dust will awake and shout for joy. הָקִיצו ּ וְ ַרנְּנו ּ שֹׁכְנֵי עָעָר MT: Awake and shout for joy, you dwellers in the dust! While it is tempting to ask whether the texts of Daniel and Isaiah could have influenced one other in Qumran, my question here concerns another part of the textual tradition—the currency of the 1 Cf. J.F.A. Sawyer, The Fifth Gospel: Isaiah in the History of Christianity (Cambridge: CUP, 1996), pp. 186-87. -
Isaiah 24-27
Isaiah 24‐27: Isaiah’s Apocalypse BACKGROUND • Context: “Isaiah 24‐27, which culminates the long section of chapters 13‐27, is sometimes called ‘the Isaiah apocalypse.’ Here Isaiah moves from oracles against particular nations to an apocalypse (an ‘unveiling’) regarding the entire world.”1 • The “leviathan” passage in Isa 27:1 bears strong similarity to “the ancient Canaanite epic of Baal, who vanquished the monster of the sea. This Canaanite material is reshaped to the divine truth it now conveys—truth which demolishes its pagan structure. Both here and at 51:9‐10 the context is judgment, not (as in paganism) a supposed struggle in which, before he could proceed to his Gustave Doré, 1832‐83: “Isaiah’s vision of the desired task of creating an ordered world, the Destruction of Babylon” (Isa 13). creator‐god first disposed of the opposition of the gods of disorder.” [The New Bible Commentary] QUESTIONS 1. These chapters draw the end times into focus. They call to mind anticipation for God’s justice and mercy, and the incredible blessings he will shower upon those who trust in him. As Barry Webb says, There are both certainty and expectancy in the opening words of 24:1. The NRSV captures the sense well: ‘Now the Lord is about to lay waste the earth.’ For Isaiah the final judgment was not only certain; it could happen at any moment. He lived every day in the light of it, just as we ourselves must do today as those who await their Lord’s return. [cf. Lk 12:35‐36]” 2 Our outlook tends to be on the present, rather than the end times. -
Agents of Resurrection in 4Q521, the Sayings Source Q and 4Qpseudo-Ezekiel*
Agents of Resurrection in 4Q521, the Sayings Source Q and 4QPseudo-Ezekiel* Benjamin Wold, Trinity College Dublin For presentation at Durham University’s Seminar for the Study of Judaism in Late Antiquity (Nov. 11, 2010) Since its publication in 1992, 4Q521 (“Messianic Apocalypse”) has become one of the most discussed discoveries from Qumran.1 The reasons for this are not difficult to understand when fragment 2 column ii is read alongside Matthew 11,1-6 and Luke 7,18-23 (from the sayings source Q). The Hebrew fragment 4Q521 2 ii preserves a reference to a messiah (ln. 1) and shortly thereafter refers to Isaiah 61,1-2 with only one significant addition: the dead are raised (ln. 12). The document 4Q521 is preserved in sixteen fragments and several other references to messiah(s) and resurrection are found among them. The largest fragment is 4Q521 2 ii and reads: Column ii [](1) [](2) vacat (3) (4) (5) (6) [(7) [](8) ][][](9) ][ ](10) []<>(11) [](12) [][][ ](13) * I would like to thank the Alexander von Humboldt-Stiftung for helping make this research possible. 1 É. PUECH, Une Apocalypse Messianique (4Q521), RevQ 15 (1992) 475-519. There is no clear reason that 4Q521 should be seen as originating with the Qumran community, but rather stems from a broader Palestinian Jewish tradition. See R. BERGMEIER, Beobachtungen zu 4Q521 f 2, II, 1-13, ZDMG 145 (1995) 44-45. Pace PUECH, a late second cent. BCE date of the autograph (4Q521 is likely not the autograph) is possible, but the provenance of the document lacks characteristics that would identify it as Essene; see his, Some Remarks on 4Q246 and 4Q521 and Qumran Messianism, in The Provo International Conference on the Dead Sea Scrolls (STDJ 30), hg. -
Syllabus, Isaiah and Jeremiah
The Major Prophets, Part 1 Isaiah and Jeremiah Raphael. The Prophet Isaiah, detail (fresco), c. 1511. Basilica of Sant’ Agostine, Rome. with Dr. Bill Creasy Copyright © 2021 by Logos Educational Corporation. All rights reserved. No part of this course—audio, video, photography, maps, timelines or other media—may be reproduced or transmitted in any form by any means, electronic or mechanical, including photocopying, recording or by any information storage or retrieval devices without permission in writing or a licensing agreement from the copyright holder. Scripture texts in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, D.C. and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. 2 The Major Prophets, Part 1 Isaiah and Jeremiah Traditional Author: Isaiah Traditional Dates Written: c. 740-686 B.C. Traditional Periods Covered: c. 740-539 B.C. Traditional Author: Jeremiah Traditional Dates Written: c. 626-586 B.C. Traditional Periods Covered: c. 626-586 B.C. Introduction The Hebrew Scriptures (or the Old Testament) feature three main characters: king, priest and prophet. Of course, God is to be Israel’s king: in the beginning, God makes an irrevocable covenant with Israel; he leads the Israelites out of Egypt in the Exodus; reaffirms the covenant at Mount Sinai; tests the Israelites throughout their 40-year wilderness experience; and finally, under Joshua’s leadership, moves them into the land of Canaan—the “Promised Land”—where they dislodge (to some degree) the indigenous people who live there: the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites (Judges 3: 5-6). -
The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4
Scholars Crossing LBTS Faculty Publications and Presentations 2007 The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4 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., "The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4" (2007). LBTS Faculty Publications and Presentations. 11. https://digitalcommons.liberty.edu/lts_fac_pubs/11 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: San Diego, 2007 “The Call for the Unfaithful Wife to Return: The Rhetoric of Prophetic Appeal in Jeremiah 2:1-4:4” Gary E. Yates, Ph.D. (Liberty Theological Seminary) Introduction Martin Luther observed that that the prophets “have a queer way of talking, like people who, instead of proceeding in an orderly manner, ramble off from one thing to the next, so that you cannot make head or tail of them or see what they are getting at.” One might be inclined to these sentiments when attempting to make sense of the composition and arrangement of Jeremiah 2:1-4:4, the opening block of prophetic messages in the book following the call narrative of chapter 1. Abma notes concerning this section: Jeremiah 2:1-4:4 is a complex text which switches from poetry to prose, from the past to the present, from one addressee to another and from one eloquent meta- phor to another in order to portray Israel’s conduct. -
The City in Isaiah 24-27: a Theological Interpretation in Terms of Judgment and Salvation
THE CITY IN ISAIAH 24-27: A THEOLOGICAL INTERPRETATION IN TERMS OF JUDGMENT AND SALVATION Jin-Hak Kim Dissertation presented for the Degree of Doctor of Theology at Stellenbosch University Promoter: Prof. H.L. Bosman December 2008 Declaration By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the owner of the copyright thereof (unless to the extent explicitly otherwise stated) and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Date: 27 November 2008 Copyright © 2008 Stellenbosch University All rights reserved II ABSTRACT As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. -
Ezekiel, Part Two (Chapters 25-48)
EZEKIEL 58 Part Two: Chapters 25-48 In the previous article, we commented on the call of messages of doom to the exiles, seeking to drive the prophet Ezekiel (chapters 1-3) and on a series of home the message that God was not going to save oracles, many of them acted out against Jerusalem. Jerusalem. Once the exiles got that message, Ezekiel felt he had a chance to convert them. In these In this article, we will comment on the following: chapters, the tormentor becomes the comforter. The exiles—now in despair over the destruction of • Ezekiel’s oracles against the nations (chapters 25- Jerusalem—need a message of hope. Once the exiles 32) realize that their sins caused the destruction of Jerusalem and the temple, Ezekiel can call them to • The prophet’s words of comfort: prophecies of repentance, hope and purification. He will now be restoration and promise of a better future (chapters able to speak to a people who will no longer scoff at 33-39) him, but will listen with humility. He will no longer have to restrict himself to preaching around his own • Vision of a new Temple and a new community house. (chapters 40-48) CHAPTER 33: The parable of the watchman CHAPTERS 25-32: Oracles against the nations “…I have appointed you a watchman for the house of Chapters 25-32 form a unit clearly distinct from the Israel; when you hear me say anything, you shall chapters before the siege of Jerusalem (3-24) and warn them for me.” (v.7) those after the fall of the city (33-39). -
Once Again, the City in Isaiah 24-27
ONCE AGAIN, THE CITY IN ISAIAH 24-27 by PAUL L. REDDITT Georgetown College, Georgetown, Ky 40324 The identification of "the city" in the songs of Isaiah 24-27 (24: I0-12; 25: 1-5; 26:5-6; 27: 10-11) has been debated by scholars for decades. Suggested identifications of the city include Jerusalem, Samaria, Tyre, Sidon, Dibon, Nineveh, Susa, Babylon and even Carthage! 1 There are several reasons for this diversity of opinion. (I) The only clear historical reference in the whole of Isaiah 24-27 is to Moab in 25: !Ob-I I, verses that may have been an addition; but the chapters as a whole make little sense when understood as directed against one petty kingdom. Aside from 25: I0-11 the chapters and thus the songs are historically ambiguous. Historical criticism, of course, usually works with historical allusions that allow one to determine the time, people, and circumstances giving rise to a passage. No such allusions exist within the songs. (2) The same lack of historical allusions noted for the songs characterizes Isaiah 24-27 as a whole, so the chapters surrounding the songs give no reliable clue as to the identification of the city. (3) The songs were written for some other purpose than their use in their present context. This observation is proved by their lack of any inherent eschatological meaning, in contrast with the wholly eschatological significance they take on in the chapters as they now stand. (4) The songs may not have referred originally to the same city. In view of considerations like these, March ( 1966, p. -
6. Jesus Shall Reign (Isaiah 24:21-23)
1 Jesus Shall Reign Isaiah 24:21-23 Introduction: In Isaiah 24-28, the prophet Isaiah gives us repeated visions of the future Tribulation period. However, sandwiched in between these dire prophecies are prophecies of the glorious Kingdom of Jesus Christ. (Remember that Old Testament prophecy does not necessarily always go in a straightforward, linear timeline. It often jumps back and forth from the near future to the far future, and back again.) In this study, we will concentrate mostly on the prophecies of the Kingdom Age, since they deal directly with Jesus the Messiah, and with the work that He will do when He returns to earth. At the end of chapter 24, Isaiah presents the universal triumph and reign of Jesus Christ during the future Kingdom age. Isaiah 24:21-23 These verses prophesy of the return of Jesus Christ and setting up of His Kingdom. However, the whole chapter prior to these verses tells us of the events that will precede the Kingdom age. We shall begin this study by looking at these events. I. The events preceding Christ’s reign: The Tribulation A. The extent of the Tribulation: it will be global (vv. 1-3). Isaiah 24:1-3 Verse 1 portrays a future time that will be filled with unimaginable natural catastrophes and violence. This same scenario is described in the book of Revelation, from the very earliest stages of the 7-year Tribulation and onward. Revelation 6:3-8, 12-14 Verse 2 makes it clear that no one on earth, no matter what station in life, will escape this global judgment.