1St Kings 34 – and These Are God’S People! ______
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Outlines of Bible Study
Abilene Christian University Digital Commons @ ACU Stone-Campbell Books Stone-Campbell Resources 1950 Outlines of Bible Study G. Dallas Smith Follow this and additional works at: https://digitalcommons.acu.edu/crs_books Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Smith, G. Dallas, "Outlines of Bible Study" (1950). Stone-Campbell Books. 439. https://digitalcommons.acu.edu/crs_books/439 This Book is brought to you for free and open access by the Stone-Campbell Resources at Digital Commons @ ACU. It has been accepted for inclusion in Stone-Campbell Books by an authorized administrator of Digital Commons @ ACU. G. Dallas Smith Outlines of Bible Study FOR USE IN QIBLE DRILLS, BIBLE READINGS, BIBLE CLASSES, PRAYER MEETINGS, AND HOME STUDY (Revbed and Enl al"ll'ed) BY G. DALLAS SMITH Murfree sboro, Teaa. * * * Order From : A. C. C. Students' Exchang e Statio n A Abil ene, Texas PREFACE Outlines of Bible Study is not a commentary in any sense of the word. It contains but few comments. It is not " literature" in the sense in which many object to literature. It docs not study the lessons for you, but rather guides you in an intelligent study of the Bible itself. It is just what its name implie s-outlin es of Bible study. It simply outlines your Bible study, making it possible for you to study it sys tematically and profitabl y. The questions following e!lch outline direct the student, with but few exceptions~ to the Bible itself for his answers. This forces him to "search the Scriptures" diligently to find answers to the questions, and leaves him free to frame his answers in his own language. -
“He Looks for Those Who Trust Him, Part 1” (2 Chronicles 16:1-9) I
“He Looks for Those Who Trust Him, Part 1” (2 Chronicles 16:1-9) I. Introduction. A. Let’s consider the context of our passage: The Lord had blessed the Southern Kingdom (Judah) with revival – Things had been spiritually dark For quite a while by this time: Towards the end of his life, Solomon had turned from the Lord And fallen into idolatry – Because of the influence of his many wives, Which he married mainly for political reasons – He had set up shrines to their gods, And even began worshiping them himself – The Lord tells us not to be unequally yoked – If we are believers, We are not to marry unbelievers: Because of the struggles we’ll have, Because we’ll be tempted To compromise for the sake of peace – Solomon’s life stands as a warning to the truth of this – His son Rehoboam didn’t do any better: He had the chance to repair Some of the damage his father had done When his people came asking for relief, 2 But he refused to listen to the advice of the elders – He listened to his peers instead: The result was, the kingdom was split – The Lord tells us to listen to wisdom – To His word And those who bring us counsel from His Word – Not to those who only tell us what we want to hear – If we want to be wise, That’s what we need to do. His son, Abijam/Abijah, followed his example: We read in 1 Kings 15:3-5, “He walked in all the sins of his father which he had committed before him; and his heart was not wholly devoted to the LORD his God, like the heart of his father David. -
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. -
14. BIBLICAL EPIC: 2 Chronicles Notes
14. BIBLICAL EPIC: 2 Chronicles Notes rown 2 Chron 1: Solomon made offerings. God said, "What shall I give you?" Solomon said, "Wisdom to rule this people." So Solomon ruled over Israel. • 1:1-6. Solomon Worships at Gibeon. Solomon’s journey to the Mosaic tabernacle and altar at Gibeon, like David’s mission to retrieve the Ark, is presented as a public enterprise that involves all Israel. Like David, Solomon maintains continuity with the Mosaic covenant as the foundation of his own reign. Solomon begins his reign as David instructed him (1 Chron 22:19), by worshiping God and seeking guidance. “High places” were commonly associated with hills or mountains in the OT world. Prior to the construction of the temple, high places were generic worship sites that were not necessarily connected with pagan worship. The negative connotation of high places begins after the completion of the temple, after which high places were associated with idolatry and syncretism. Solomon’s extensive sacrifice at Gibeon tangibly showed his reverence for God at the outset of his reign. • 1:7-13. Solomon’s Request for Wisdom. Solomon’s faithful seeking leads to a nighttime appearance of God (in a dream, according to 1 Kings 3:5), in which God invites Solomon to ask in prayer for whatever he desires. Solomon makes two requests: (1) that God would continue to bring the fullness of the Davidic covenant (and the Abrahamic covenant) to pass (looking forward to the completion of the temple, 2 Chron 6:17) and (2) that God would grant him wisdom and knowledge. -
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. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
What Is Biblical Prophecy?
What is Biblical Prophecy? What Biblical Prophecy is NOT, and What It Really IS: Contrary to what many fundamentalist preachers or late-night radio hosts would have you believe, biblical prophecy is not primarily about “predicting the future” or finding clues in the Bible that correspond to people or events in our own day and age! The prophets of Ancient Israel did not look into some kind of crystal ball and see events happening thousands of years after their own lifetimes. The books they wrote do not contain hidden coded messages for people living in the 20th or 21st centuries! Rather, biblical prophets were mainly speaking to and writing for the people of their own time. They were challenging people of their own world, especially their political rulers, to remain faithful to God’s commandments and/or to repent and turn back to God if they had strayed. They were conveying messages from God, who had called or commissioned them, rather than speaking on their own initiative or authority. However, because the biblical prophets were transmitting messages on behalf of God (as Jews and Christians believe), much of what they wrote for their own time is clearly also relevant for people living in the modern world. The overall message of faith and repentance is timeless and applicable in all ages and cultures. To understand what biblical prophecy really is, let’s look more closely at the origins, definitions, and uses of some key biblical words. In the Hebrew Bible, the word for “prophet” is usually nabi’ (lit. “spokesperson”; used over 300 times!), while the related feminine noun nebi’ah (“prophetess”) occurs only rarely. -
The Minor Prophets Michael B
Cedarville University DigitalCommons@Cedarville Faculty Books 6-26-2018 A Commentary on the Book of the Twelve: The Minor Prophets Michael B. Shepherd Cedarville University, [email protected] Follow this and additional works at: http://digitalcommons.cedarville.edu/faculty_books Part of the Biblical Studies Commons Recommended Citation Shepherd, Michael B., "A Commentary on the Book of the Twelve: The inorM Prophets" (2018). Faculty Books. 201. http://digitalcommons.cedarville.edu/faculty_books/201 This Book is brought to you for free and open access by DigitalCommons@Cedarville, a service of the Centennial Library. It has been accepted for inclusion in Faculty Books by an authorized administrator of DigitalCommons@Cedarville. For more information, please contact [email protected]. A Commentary on the Book of the Twelve: The inorM Prophets Keywords Old Testament, prophets, preaching Disciplines Biblical Studies | Religion Publisher Kregel Publications Publisher's Note Taken from A Commentary on the Book of the Twelve: The Minor Prophets © Copyright 2018 by Michael B. Shepherd. Published by Kregel Publications, Grand Rapids, MI. Used by permission of the publisher. All rights reserved. ISBN 9780825444593 This book is available at DigitalCommons@Cedarville: http://digitalcommons.cedarville.edu/faculty_books/201 A COMMENTARY ON THE BOOK OF THE TWELVE KREGEL EXEGETICAL LIBRARY A COMMENTARY ON THE BOOK OF THE TWELVE The Minor Prophets MICHAEL B. SHEPHERD Kregel Academic A Commentary on the Book of the Twelve: The Minor Prophets © 2018 by Michael B. Shepherd Published by Kregel Publications, a division of Kregel Inc., 2450 Oak Industrial Dr. NE, Grand Rapids, MI 49505-6020. All rights reserved. No part of this book may be reproduced, stored in a re- trieval system, or transmitted in any form or by any means—electronic, me- chanical, photocopy, recording, or otherwise—without written permission of the publisher, except for brief quotations in printed reviews. -
Divided Kingdom
Divided Kingdom Lesson 9 Review: Division to Jehu Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram -
The Minor Prophets
The Minor Prophets by Dan Melhus A Study of the Minor Prophets Table of Contents Table of Contents INTRODUCTION........................................................................................................................................ 1 WHO ARE THE PROPHETS?................................................................................................................... 5 HOW CAN WE UNDERSTAND THE MESSAGE OF THE PROPHETS?.......................................... 7 OBADIAH..................................................................................................................................................... 9 BACKGROUND................................................................................................................................. 9 DATE............................................................................................................................................... 9 AUTHOR .......................................................................................................................................... 10 THEME ............................................................................................................................................ 12 OUTLINE ......................................................................................................................................... 13 QUESTIONS...................................................................................................................................... 15 LESSONS......................................................................................................................................... -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
978-1-4964-2018-3.Pdf
CHRONOLOGICAL BIBLE 00_oycb_creative_expressions_fm.indd 1 2016/04/14 12:44 PM ENDSHEETS_SC.indd 2-3 2016/04/07 9:11 AM CHRONOLOGICAL BIBLE 00_oycb_creative_expressions_fm.indd 2 2016/04/14 12:44 PM ENDSHEETS_SC.indd 4-5 2016/04/07 9:11 AM CHRONOLOGICAL BIBLE 00_oycb_creative_expressions_fm.indd 3 2016/04/14 12:44 PM ENDSHEETS_SC.indd 4-5 2016/04/07 9:11 AM Published by Christian Art Publishers, PO Box 1599, Vereeniging, 1930, RSA. Distributed by Tyndale House Publishers, Inc. Visit Tyndale online at www.newlivingtranslation.com and www.tyndale.com. Extrabiblical artwork, cover design, and product design copyright © 2016 by Christian Art Publishers. Images used under license from Shutterstock.com. All rights reserved. The One Year Chronological Bible Expressions is an edition of the Holy Bible, New Living Translation. Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. All rights reserved. The text of the Holy Bible, New Living Translation, may be quoted in any form (written, visual, electronic, or audio) up to and inclusive of five hundred (500) verses without express written permission of the publisher, provided that the verses quoted do not account for more than twenty-five percent (25%) of the work in which they are quoted, and provided that a complete book of the Bible is not quoted. When the Holy Bible, New Living Translation, is quoted, one of the following credit lines must appear on the copyright page or title page of the work: Scripture quotations are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation.