Who's on the Throne #8 Notes
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1 Kings 15-16
Book of First Kings I Kings 15-16 The Good, the Bad, and the Ugly This section of 1 Kings gives a brief survey of the kings of Judah and Israel from 913 to 885 B.C. From this point through the rest of 1 Kings, a cross reference is used in introducing each new king of Judah and Israel. When each king begins his reign it is connected to the reigning king of the other kingdom. Eight of Judah’s kings were good, but most were bad kings. Four kings of Judah (Asa, Jehoshaphat, Hezekiah, and Josiah) led notable religious revivals at critical times to preserve the nation. All of Israel’s kings were bad, but some were worse than others. Two Kings of Judah (15:1-24) – One bad king and one good king 1. King Abijam (15:1-8) – He reigned over Judah 3 years (913-911 B.C.). Two bad things are said about him: A. He walked in the sins for his father – Like father, like son. B. He was not devoted to the Lord – He was not loyal to God (“his heart was not perfect”) as David had been. The same thing was said about Solomon (11:4). David was mostly faithful to God except in the matter of Uriah. He took Uriah’s wife and then he took Uriah’s life. For the most part, David did what was right in the eyes of God. Proverbs 15:3 The eyes of the LORD are in every place, beholding the evil and the good. -
The Second Book of Kings
THE SECOND BOOK OF KINGS Elisha and the end of the house of Ahab 11AFTER AHAB’S DEATH Moab rebelled against Israel. 2Ahaziah fell through a latticed window in his roof-chamber in Samaria and injured himself; he sent messengers to inquire of Baal-zebub the god of Ekron whether he would recover from his illness. 3The angel of the LORD ordered Elijah the Tishbite to go and meet the messengers of the king of Samaria and say to them, ‘Is there no god in Israel, that you go to inquire of Baal-zebub the god of Ekron? 4This is the word of the LORD to your master: “You shall not rise from the bed where you are lying; you will die.” ’ Then Elijah departed. 5The messengers went back to the king. When asked why they had returned, 6they answered that a man had come to meet them and had ordered them to return and say to the king who had sent them, ‘This is the word of the LORD: “Is there no god in Israel, that you send to inquire of Baal-zebub the god of Ekron? In consequence, you shall not rise from the bed where you are lying; you will die.” ’ 7The king asked them what kind of man it was who had met them and said this. 8‘A hairy man’, they answered, ‘with a leather apron round his waist.’ ‘It is Elijah the Tishbite’, said the king. 9Then the king sent a captain to him with his company of fifty. He went up and found the prophet sitting on a hill-top and said to him, ‘Man of God, the king orders you to come down.’ 10Elijah answered the captain, ‘If I am a man of God, may fire fall from heaven and consume you and your company!’ Fire fell from heaven and consumed the officer and his fifty men. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
THE GOOD KINGS of JUDAH Learning to Avert Moral Failure from Eight Good Men Who Didn’T
THE GOOD KINGS OF JUDAH learning to avert moral failure from eight good men who didn’t . give me an undivided heart . Psalm 86:11 Answer Guide ©2013 Stan Key. Reproduction of all or any substantial part of these materials is prohibited except for personal, individual use. No part of these materials may be distributed or copied for any other purpose without written permission. Unless otherwise noted, scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright ©2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. For information about these or other additional study materials, contact: PO Box 7 Wilmore, KY 43090 859-858-4222 800‒530‒5673 [email protected] www.francisasburysociety.com To follow Stan on his blog, visit: http://pastorkeynotes.wordpress.com. Downloadable PDFs of both student and answer guides for this study are available at www.francisasburysociety.com/stan-key. TABLE OF CONTENTS INTRODUCTION TO THE GOOD KINGS OF JUDAH .......................1 SOLOMON ................................................................................3 ASA .........................................................................................5 JEHOSHAPHAT .........................................................................7 JOASH .....................................................................................10 AMAZIAH .................................................................................12 UZZIAH....................................................................................15 -
Intertextual Connection to the Elijah/Jezebel
Scholars Crossing LBTS Faculty Publications and Presentations 2005 Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 Gary E. Yates Liberty University, [email protected] David M. Hoffeditz Cedarville University Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E. and Hoffeditz, David M., "Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29" (2005). LBTS Faculty Publications and Presentations. 4. https://digitalcommons.liberty.edu/lts_fac_pubs/4 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]. Bulletin for Biblical Research 15.2 (2005) 199-221. Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 DAVID M. HOFFEDITZ AND GARY E. YATES CEDARVILLE UNIVERSITY LIBERTY UNIVERSITY In this article we trace important intertextual connections between the pe- ricopes of the beheading of John in Mark’s Gospel and the OT narratives sur- rounding the figures of Jezebel and Elijah. This form of intertextuality serves three key polemical purposes in Mark’s narrative: 1. to highlight the culpability and despicability of Herodias in having John put to death by depicting her as another Jezebel—the epitome of female wickedness in the OT; 2. to demonstrate the irony of reversal in that the OT narrative has the word of the prophet putting the wicked queen to death, while in the NT, the word of the wicked queen succeeds in bringing about the death of the prophet; 3. -
Scope and Sequence Overview
9 Scope and Sequence Overview Unit Lesson Reference 1. Approaching the Old Testament Introduction 2. The One Big Story Introduction 3. Preparing to Read God's Word Introduction 4. God Creates the World Genesis 1 5. A Mission for Humanity Genesis 1–2 6. The Fall into Sin Genesis 3 Unit 1 7. Sin Grows Worse: The Flood Genesis 4–11 The Pentateuch: God Chooses 8. God Begins Redemption through Israel Genesis 11–12 Israel to Be His Redeemed People 9. God Covenants with Abram Genesis 15 10. Abraham's Faith Is Tested Genesis 22:1–19 11. Jacob Inherits the Promise Genesis 27–28 12. Jacob Wrestles with God Genesis 32–33 13. Joseph: God Meant It for Good Genesis 37; 39–41 14. Joseph's Brothers Are Reconciled Genesis 42–45 1. Israel Enslaved in Egypt Exodus 1:1—2:10 2. God Calls Moses Exodus 2:11—4:31 3. God Redeems Israel in the Exodus Exodus 11:1–12:39; 13–14 Unit 2 4. Passover: A Redemption Meal Exodus 12; 14:1—15:21 The Pentateuch: God Redeems 5. Israel in the Wilderness Exodus 15:22—17:16 Israel and Expects Covenant 6. Sinai: God Gives His Law Exodus 19–20 Loyalty 7. God Dwells with His People Exodus 25–40 8. Leviticus: Rules for Holy Living Leviticus 1; 16; 23:9–14 9. Numbers: Judgment and Mercy Numbers 13:17—14:45; 20:1–13; 21:4–8 10. Deuteronomy: Love the Lord! Deuteronomy 28–34 1. Conquering the Promised Land Joshua 1–12 2. -
If Not Empire, What? a Survey of the Bible
If Not Empire, What? A Survey of the Bible Berry Friesen John K. Stoner www.bible-and-empire.net CreateSpace December 2014 2 If Not Empire, What? A Survey of the Bible If Not Empire, What? A Survey of the Bible Copyright © 2014 by Berry Friesen and John K. Stoner The content of this book may be reproduced under a Creative Commons Attribution 4.0 International License. For more information, please visit http://creativecommons.org/licenses/by/4.0/ International Standard Book Number: 978-0692344781 For Library of Congress information, contact the authors. Bible quotations unless otherwise noted are taken from the New Revised Standard Version (NRSV), copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Cover design by Judith Rempel Smucker. For information or to correspond with the authors, send email to [email protected] Bound or electronic copies of this book may be obtained from www.amazon.com. The entire content also is available in PDF format reader at www.bible-and-empire.net. For the sake of concordance with our PDF edition, the page numbering in this book begins with the title page. Published in cooperation with CreateSpace, DBA On-Demand Publishing, LLC December 2014 If Not Empire, What? A Survey of the Bible 3 *** Naboth owned a vineyard beside the palace grounds; the king asked to buy it. Naboth refused, saying, “This land is my ancestral inheritance; YHWH would not want me to sell my heritage.” This angered the king. Not only had Naboth refused to sell, he had invoked his god as his reason. -
Chart of the Kings of Israel and Judah
The Kings of Israel & Judah Why Study the Kings? Chart of the Kings Questions for Discussion The Heritage of Jesus Host: Alan's Gleanings Alphabetical List of the Kings A Comment about Names God's Message of Salvation Kings of the United Kingdom (c 1025-925 BC) Relationship to God's King Previous King Judgment Saul none did evil Ishbosheth* son (unknown) David none did right Solomon did right in youth, son (AKA Jedidiah) evil in old age * The kingdom was divided during Ishbosheth's reign; David was king over the tribe of Judah. Kings of Judah (c 925-586 BC) Kings of Israel (c 925-721 BC) Relationship to God's Relationship to God's King King Previous King Judgment Previous King Judgment Rehoboam son did evil Abijam Jeroboam servant did evil son did evil (AKA Abijah) Nadab son did evil Baasha none did evil Asa son did right Elah son did evil Zimri captain did evil Omri captain did evil Ahab son did evil Jehoshaphat son did right Ahaziah son did evil Jehoram son did evil (AKA Joram) Jehoram son of Ahab did evil Ahaziah (AKA Joram) (AKA Azariah son did evil or Jehoahaz) Athaliah mother did evil Jehu captain mixed Joash did right in youth, son of Ahaziah Jehoahaz son did evil (AKA Jehoash) evil in old age Joash did right in youth, son did evil Amaziah son (AKA Jehoash) evil in old age Jeroboam II son did evil Zachariah son did evil did evil Uzziah Shallum none son did right (surmised) (AKA Azariah) Menahem none did evil Pekahiah son did evil Jotham son did right Pekah captain did evil Ahaz son did evil Hoshea none did evil Hezekiah son did right Manasseh son did evil Amon son did evil Josiah son did right Jehoahaz son did evil (AKA Shallum) Jehoiakim Assyrian captivity son of Josiah did evil (AKA Eliakim) Jehoiachin (AKA Coniah son did evil or Jeconiah) Zedekiah son of Josiah did evil (AKA Mattaniah) Babylonian captivity Color Code Legend: King did right King did evil Other. -
King Jeroboam II
983 Jeroboam II. King of Israel 984 James Joyce’s Finnegan’s Wake (1939) mentions earthquake in the area in 750 BCE. Jeroboam is Gubbs Jeroboam, “the frothwhiskered pest of the mentioned only once in extra-biblical sources, in a park, as per act one, section two, schedule three, seal with the following inscription: “belonging to clause four of the fifth of King Jark” (3.4.558.15). Shema / the servant of Jeroboam” (Davies: 100.068; As with the rest of the Wake, simple extrapolations Fig. 1). According to the palaeography this inscrip- of meaning elude us, but here Gubbs appears as an tion is to be dated in the 8th century BCE. It can orbital character related to the domestic drama of therefore not refer to Jeroboam I. The authenticity book 3.4, but one that also harks back to “Yawn’s of this seal is however disputed. Inquest” in book 3.3. Again, Jeroboam sits as one In rabbinic sources, Jeroboam is praised for his judged and requiring of “mercy” on “his hurlybur- respect for the prophets, for which he was rewarded lygrowth” (558.20). by being allowed to conquer nations that Joshua The Trails of Brother Jero (1960) is a satirical com- and David could not (SEZ 7). He also did not believe edy by the Nigerian playwright Akinwande Oluw- the slanderous reports of Amaziah against Amos ole “Wole” Soyinka. It mocks religious hypocrisy (Am 7 : 10-11), claiming that Amos had predicted through its protagonist, brother Jeroboam, who Jeroboam’s death by the sword and Israel’s exile. -
"Foremost in Rank, Foremost in Power"
"FOREMOST IN RANK AND FOREMOST IN POWER": CONFLICT OVER THE FIRST-BORN IN ISRAEL HARVEY SICHERMAN & GILAD J. GEVARYAHU When the patriarch Jacob blessed his children on the verge of his death, he de- scribed Reuben as 'My first-born, first of my strength, first of my vitality . foremost in rank and foremost in power' (Gen. 49:4). But he disqualified Reuben for reasons of personality (unstable as water [49:4]) and for his act of consorting with Bilhah, Jacob's concubine (35:22).1 Moreover, Jacob did not as- sign Reuben's privileges to one other son, but rather to three other sons. As the Targum Jonathan (49:3) writes, "The birthright was given to Joseph." Jacob had earlier made clear that Joseph's two sons, Ephraim and Manasseh, would be regarded as his own, thus giving to the first-born son of his favorite wife, Rachel, the double portion usually accorded to the eldest son.2 Further- more, in the course of that earlier blessing, Jacob elevated Ephraim, the younger son, above his older brother Manasseh, despite Joseph's protest. Secondly, the Targum notes that "the kingship was given to Judah." In the long discourse popularly known as the Blessing of Jacob, the patriarch assigned Judah the right to rule (49:9-10), exalting his strength and promising that, the scepter shall not depart from Judah until he come to Shiloh, and to him will as- semble all the nations, (49:10).3 Finally, the Targum concludes "the priesthood was given to Levi." Each of these reassignments was linked to physical location: Joseph to Shechem, Judah to Shiloh, and Levi to the place that the Lord thy God will choose from among all the tribes to place His name there. -
Evolution of Ancient Israel's Politics
Evolution of Ancient Israel’s Politics Tribes, Monarchies, and Foreign Empires Three Significant Eras • In his writings on the Politics of Ancient Israel sourced from the U of A website, Norman Gottwald suggests ancient Israel moved through three main ‘zones’ (or eras) of political structure. • Tribal Era (1,200 BCE – 1,000 BCE) • Monarchic Era (1,000 BCE – 586 BCE) • Colonial Era (586 BCE – 135 CE) • Brief revival of the monarchy under the Hasmonean Dynasty, 140 - 63 B.C.E • He notes that these eras did not totally displace one another, but overlapped and aspects of each period can be seen in future eras. - https://bibleinterp.arizona.edu/articles/2001/politics Tribal Era (1,200 BCE – 1,000 BCE) • Jacob (renamed Israel) had 12 sons known for 12 tribes of Israel. • No tribe for Joseph but tribes for his sons Ephraim and Manasseh • Tribe of Levi owned no property. They were the Priestly tribe supported by the other tribes. • “The Lord said to Aaron (Levite), ‘You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites.” Numbers 18:20 From Tribes to Nation-building • In Ancient Israel’s history up to the Exodus, leadership was Tribal. • Leadership within the tribe was inherited similarly to everything else, emphasis on the oldest living son. • Beginning with the Exodus, we have our first example of ‘national unity’. Moses was God’s chosen leader to bring the Hebrew people out of slavery to the Holy Land, where they are referenced as Israelites. -
“Foremost in Rank and Foremost in Power”: Conflict Over the First-Born in Israel
"FOREMOST IN RANK AND FOREMOST IN POWER": CONFLICT OVER THE FIRST-BORN IN ISRAEL HARVEY SICHERMAN & GILAD J. GEVARYAHU When the patriarch Jacob blessed his children on the verge of his death, he described Reuben as 'My first-born, first of my strength, first of my vitality . foremost in rank and foremost in power' (Gen. 49:4). But he disqualified Reuben for reasons of personality ( unstable as water [49:4]) and for his act 1 of consorting with Bilhah, Jacob's concubine (35:22). Moreover, Jacob did not assign Reuben's privileges to one other son, but rather to three other sons. As the Targum Jonathan (49:3) writes, "The birthright was given to Jo- seph." Jacob had earlier made clear that Joseph's two sons, Ephraim and Ma- nasseh, would be regarded as his own, thus giving to the first-born son of his 2 favorite wife, Rachel, the double portion usually accorded to the eldest son. Furthermore, in the course of that earlier blessing, Jacob elevated Ephraim, the younger son, above his older brother Manasseh, despite Joseph's protest. Secondly, the Targum notes that "the kingship was given to Judah." In the long discourse popularly known as the Blessing of Jacob, the patriarch as- signed Judah the right to rule (49:9-10), exalting his strength and promising that, the scepter shall not depart from Judah until he come to Shiloh, and to 3 him will assemble all the nations, (49:10). Finally, the Targum concludes "the priesthood was given to Levi." Each of these reassignments was linked to physical location: Joseph to She- chem, Judah to Shiloh, and Levi to the place that the Lord thy God will choose from among all the tribes to place His name there.