Week 31---A King Experiences Revival 2 Chronicles 34-35 August
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The Babylonians Conquer Jerusalem
Handout: Jeremiah Lesson 18 Chapter 37 takes place in 588 BC when Pharaoh Hophra (ruled from 589 to 569) sent an Egyptian army to come to Zedekiah’s aid against the Babylonians. Nebuchadnezzar temporarily lifted the first siege of Jerusalem to take his army to meet the advancing Egyptian threat. In this chapter, Zedekiah receives two short oracles confirming the return of the Babylonian army and the destruction of Jerusalem: • Oracle #1: The Egyptians marching to Judah’s aid will withdraw back to Egypt, and the Babylonians will return to attack and capture Jerusalem (verse 7). • Oracle #2: The destruction of Jerusalem is inevitable (verses 9-10). Chapter 38 has three oracles: • Oracle #1: Yahweh’s warning that those who stay in Jerusalem will die and His promise that those who surrender to the Babylonians will live (verse 2). • Oracle #2: Yahweh’s assurance that the Babylonians will capture Jerusalem (verse 3). • Oracle #3: Yahweh’s final oracle to King Zedekiah (verses 17-18). The first two oracles are a summary of Yahweh’s oracles to the people during the 35 years of Jeremiah’s ministry. In 38:17-18, Jeremiah repeats the oracles he gave in 38:2-3: • If the king surrenders to the Babylonians, He will save his life and the city. • If he does not, the city will be captured and burned and he will not escape. The Babylonians conquered Jerusalem on the 9th of Ab in 587 BC after an 18 month siege. Nebuchadnezzar ordered his general to send men to find Jeremiah: These dispatched men to take Jeremiah from the Court of the Guard and turned him over to Gedaliah son of Ahikam, son of Shaphan for safe conduct home. -
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. -
The Imprisonment of Jeremiah in Its Historical Context
The Imprisonment of Jeremiah in Its Historical Context kevin l. tolley Kevin L. Tolley ([email protected]) is the coordinator of Seminaries and Institutes of Religion in Fullerton, California. he book of Jeremiah describes the turbulent times in Jerusalem prior to Tthe Babylonian conquest of the city. Warring political factions bickered within the city while a looming enemy rapidly approached. Amid this com- . (wikicommons). plex political arena, Jeremiah arose as a divine spokesman. His preaching became extremely polarizing. These political factions could be categorized along a spectrum of support and hatred toward the prophet. Jeremiah’s imprisonment (Jeremiah 38) illustrates some of the various attitudes toward God’s emissary. This scene also demonstrates the political climate and spiritual atmosphere of Jerusalem at the verge of its collapse into the Babylonian exile and also gives insights into the beginning narrative of the Book of Mormon. Jeremiah Lamenting the Destruction of Jerusalem Jeremiah Setting the Stage: Political Background for Jeremiah’s Imprisonment In the decades before the Babylonian exile in 587/586 BC, Jerusalem was the center of political and spiritual turmoil. True freedom and independence had Rembrandt Harmensz, Rembrandt not been enjoyed there for centuries.1 Subtle political factions maneuvered The narrative of the imprisonment of Jeremiah gives us helpful insights within the capital city and manipulated the king. Because these political into the world of the Book of Mormon and the world of Lehi and his sons. RE · VOL. 20 NO. 3 · 2019 · 97–11397 98 Religious Educator ·VOL.20NO.3·2019 The Imprisonment of Jeremiah in Its Historical Context 99 groups had a dramatic influence on the throne, they were instrumental in and closed all local shrines, centralizing the worship of Jehovah to the temple setting the political and spiritual stage of Jerusalem. -
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 -
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. -
A Good Shepherd Sacred Story Huldah
A Good Shepherd Sacred Story Huldah Adapted by: Brenda J. Stobbe _._ .. __ .- -.~ ~~""- Illustrations by: Jennifer Schoenberg & Tiffany DeGraaf Activity Sheets and Art Editing by: Tiffany DeGraaf Good Shepherd, Inc®. 2000 Good Shepherd, a Registered Trademark of Good Shepherd, Inc. All Rights Reserved Printed in the U.S.A. HULDAH .... MA TERIALS -medium wicker basket to hold: -wooden Josiah figure -wooden Huldah figure -wooden Hilkiah figure -wooden Shapan figure -wooden Achbor figure -wooden Ahikiam figure -wooden Asaiah figure Josiah Huldah H i l k i a h Achbor Asaiah 2 Shapan Ahikia m HULDAH ... 2 CHRONICLES 34:1-28, 2 KINGS 22 1-20 ACTIONS 'VORDS After speaking, stand and get the story Watch carefully where I go to get this basket from the shelf and return to the story so you will know where to find it if circle. you choose to make this your work today or another day. Allow 10-15 seconds of silence as you All the words to this story are inside of Reverently touch one or more of the me. Will you please make silence with wooden figures to center yourself and me so I can find all the words to this the children. story? The people of God had many kings who Hold out your right hand as you speak of ruled them. Some of the kings were good kings and your left hand as you very good. Other kings were not very speak of bad kings. good. Some of them were very bad kings. Place Josiah to one side of the One of the really good kings was a man storytell ing area named Josiah. -
Josiah's Reform in Judah (2 Kgs 22-23//2 Chr 34- 35: Implications For
770 Olanisebe, “Josiah’s Reform in Judah,” OTE 30/3 (2017): 770-784 Josiah’s Reform in Judah (2 Kgs 22-23//2 Chr 34- 35: Implications for Nigeria in Pursuit of a Sus- tained Democracy SAMSON OLUSINA OLANISEBE (DEPARTMENT OF RELIGIOUS STUDIES, OBAFEMI AWOLOWO UNIVERSITY, NIGERIA) ABSTRACT Josiah was a young boy of eight years when he assumed the position of leadership over the Southern kingdom of Israel. Before his ascen- sion to the throne, there were many structural defects in the kingdom. The immediate task before him was how to restructure and re-engi- neer the socio-religious decay he met on the ground, to which he responded promptly and with a record of success. This paper, there- fore, through narrative analysis, identifies the leadership and follow- ership qualities that assisted Josiah in his reform policy in Southern Israel and recommends, through content analysis, the imbibing of those qualities by the Nigerian leaders and citizenry in their quest for a sustained democracy. KEYWORDS: Democracy; followers; Josiah’s reform; leadership role; Nigeria. A INTRODUCTION The concept of democracy is traceable to the ancient Greeks, specifically the city-state of Athens in the fifth century BCE. The word democracy is derived from two Greek words “demos” meaning the people and “kratos,” meaning “power” or “rule.”1 Defining democracy is a herculean task because there is no universally acceptable definition. However, it has been defined by various schol- ars based on the features that a true democracy must have. Those features include a system where people rule themselves, a society based on equal opportunities and individual merit rather than hierarchy or privilege, a system of welfare and redistribution aimed at narrowing social inequalities, decision making based on majority rule, to mention just a few.2 In the words of Badru, democracy is a sys- tem of government that enables both the leaders and the citizens to be conscious * Article submitted: 26/01/2017; peer-reviewed: 20/03/2017; accepted: 11/07/2017. -
2 Chronicles 34:14-33
The Book of the Law Found - 2 Chronicles 34:14-33 Topics: Anger, Answers, Bible, Change, Covenant, Disobedience, Faithfulness, Forsake, Heart, Humility, Idolatry, Instructions, Knowledge, Law, Leadership, Life-style, Mourning, Obedience, Peace, Prophecy, Renewal, Repentance, Soul, Truth, Words Open It * 1. What surprising “finds” have you made while cleaning your attic, closets or garage? 2. How did you obtain your first Bible? Explore It 3. What did Hilkiah find in the temple? (34:14) 4. What was important about the old scroll? (34:14) * 5. What discovery changed Josiah and his nation? (34:14-33) 6. To whom did the high priest give the scroll when he found it? (34:15) 7. How did Shaphan break the news to the king about the scroll? (34:16-18) * 8. How did Josiah react to hearing God’s law read aloud? (34:19) 9. What did Josiah send his men to do at the temple? (34:20-21) 10. Why was God’s anger being poured out on Judah? (34:21) 11. Who did Josiah’s men go to see about God’s message for them? (34:22) 12. What was the bad news in the prophecy? (34:24-25) 13. What was the good news in the prophecy? (34:26-28) 14. How had Josiah’s reaction to hearing God’s Word influenced God’s response? (34:27) 15. To whom did Josiah first read the scroll? (34:29-30) * 16. What pledge did Josiah make to the Lord? (34:31) 17. What did Josiah require the people to do? (34:32) 18. -
2 Kings and Chronicles
2 Kings and Chronicles INFORMATION FOR SMALL GROUP LEADERS For information on 2 Kings see Small Group Discussion Guide for weeks 16 and 17. 1-2 Chronicles: The Hebrew title of the work, Dibre Hayyamim, is derived from 1 Chronicles 27:24 and may be translated “the events of the years” or “annals.” In the Septuagint (Greek translation), it is known as Paraleipomena or “the things omitted,” indicating that it was considered a supplement to the books of Samuel and Kings. The English title derives from a suggestion by Jerome, the translator of the Vulgate (a Latin translation), that a more suitable title would be “the chronicle of the whole sacred history.” Martin Luther adopted this proposal, titling his translation of the books Die Chronika, and versions ever since the Reformation have followed his practice. Theme The central theme of Chronicles is the significance of the Davidic covenant as the enduring basis of Israel’s life and hope. The Davidic covenant is expressed in the two institutions that derive directly from it: the monarchy and the temple. These institutions are mutually related (1 Chron. 17:10b–14), and together they represent God’s kingdom in Israel (2 Chron. 13:5, 8). The Davidic covenant does not replace the Mosaic covenant but builds on it for the new age of the monarchy and the temple. Further dimensions of the Davidic covenant are discussed below under Key Themes. Purpose, Occasion, and Background The Babylonian campaign against Judah, which began in 605 B.C. under Nebuchadnezzar, climaxed in the destruction of Jerusalem and its temple in 586 and the deportation of many of its leading people to settlements near Babylon. -
2 Chronicles 34- 35 Overview Moses Promotes Bible Literacy Throughout the Book of Deuteronomy
Week Thirty-one: A King Experiences Revival - 2 Chronicles 34- 35 Overview Moses promotes Bible literacy throughout the book of Deuteronomy. Throughout Israel’s history their spiritual health rises and falls on the level of Bible literacy—their knowledge of the Word—and their obedience to that Word as individuals and a nation. Judah experiences five brief periods of revival during its 345-year history. King Asa removes the idols from Jerusalem and restores the temple altar (2 Chron. 15); King Jehoshaphat removes idols and restores the public reading of the Book of the Law (2 Chron. 17); King Joash repairs the temple, but very little reform takes place (2 Chron. 23-24); King Hezekiah cleanses, repairs the temple, and reestablishes public worship and the Passover celebration (2 Chron. 29-31); King Josiah’s revival, however, is more comprehensive than those of the kings who preceded him. Today’s lesson focuses on the effect reading the Book of the Law has on King Josiah and all the people. Lesson Objective: At the conclusion of this lesson, students will understand the parallels between Bible literacy and the spiritual health of God’s people. Key Truths Moral failure, idol worship, and community discord accompany the lack of Bible literacy. Faith and obedience thrive in the hearts of those who are biblically literate; therefore, God’s Word must be made available to all peoples. Spiritual leaders who neglect the Word of God and spend all their time doing other things soon find themselves tolerating sin and idolatry. The spiritual vitality of the community is inseparable from the Bible literacy and spiritual strength of its leaders. -
Jeremiah Chapters 35-37 Chapter 35
JEREMIAH CHAPTERS 35-37 CHAPTER 35 – (v.1, 2) Jehoiakim was Zedekiah’s brother and reigned sometime before Zedekiah (2Kings 24; 2 Chron.36). Jehoiakim: His name means, “He whom Jehovah has set up.” Satan’s goal is to tear down those whom God has “set up.” Jehoiakim did evil in the sight of the Lord. Here God instructs Jeremiah during the reign of Jehoiakim to summon the house of the Rechabites, to illustrate a point regarding the disobedience of Judah. (Easton’s Bible Dictionary). RECHABITES — The Rechabites were a Jewish tribe convinced it was easier to live a godly life as nomads than in the settled life of the cities, where they would be tempted to compromise with idolatry and immorality. They did not drink wine or any other intoxicating drink; they chose to live in tents rather than houses; and they refused to plant crops or own vineyards. This strict life- style was similar to the law of the NAZIRITE (Numbers 6:1-21). (Nelson's Illustrative Bible Dictionary). The issue here has nothing to do with wine but obedience to God’s will! God was demonstrating the Rechabites’ allegiance to the words of their earthly father, yet Judah would not heed the words of their heavenly Father! Are we guilty of the same? Willing to obey the voice of men - our friends, peers, etc. - but giving scant obedience to the voice of God? It’s amazing what people will do on the show “Fear Factor,” obeying the voice of the host for some temporal monetary gain, yet, people - when they hear the voice of God, His word which yields eternal benefits - will protest vehemently against it. -
The Ironic Death of Josiah in 2 Chronicles
3mitchell.qxd 5/1/2006 9:29 AM Page 421 The Ironic Death of Josiah in 2 Chronicles CHRISTINE MITCHELL St. Andrew’s College Saskatoon, SK S7N 0W3, Canada MOST RECENT STUDIES OF 2 Chronicles 34–35 have attempted to deal with various historical issues of the text.1 Although many of the insights from these studies are valuable, very little attention has been paid to reading Josiah’s rule and death in 2 Chronicles from a literary perspective.2 In this contribution, there- fore, I propose a literary reading of 2 Chronicles 34–35 on the terms of the Chron- I would like to thank Gary Knoppers and Ehud Ben Zvi for their comments on this article as it evolved. Any errors that remain are, of course, my own. 1 The discussion began with H. G. M. Williamson, “The Death of Josiah and the Continuing Development of the Deuteronomic History,” VT 32 (1982) 242-48, and continued with C. T. Begg, “The Death of Josiah: Another View,” VT 37 (1987) 1-8; H. G. M. Williamson, “Reliving the Death of Josiah: A Reply to C. T. Begg,” VT 37 (1987) 9-15; Zipora Talshir, “The Three Deaths of Josiah and the Strata of Biblical Historiography (2 Kings xxiii 29-30; 2 Chronicles xxxv 20-5; 1 Esdras i 23-31),” VT 46 (1996) 213-36; Baruch Halpern, “Why Manasseh Is Blamed for the Babylonian Exile: The Evolution of a Biblical Tradition,” VT 48 (1998) 473-514. The work in these articles is often in conversation with that of C.