Journeys Through the Bible #11. the Books of Chronicles
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1 Nehemiah – Lesson Eight – Nehemiah 11-12 Introduction The
Nehemiah – Lesson Eight – Nehemiah 11-12 Introduction The wall was finished, the gates were set firmly in place, and the watchmen signaled the coming and going of tradesmen from well beyond their borders. With all this in place, it would seem that personal sacrifice and risk-taking was greatly reduced for the Israelites. Yet, one more opportunity would test their resolve. When the call came to repopulate the holy city, to come and live within the walls, it was met with resistance. What caused these chosen, set- apart people of God to hesitate in taking their rightful place in his holy city? Before you cast your first stone, consider your own excuse. What is keeping you from being all in with God? What fears or personal preferences are testing your resolve as one who has been chosen for a life of worship and obedience to holy living? As you study this lesson, ask the Holy Spirit to renew your desire to establish your claim in God’s place of blessing, and to be listed among those who will one day joyfully receive the words of the King, “Well done, my good and faithful servant.” Please note: Questions are based on the New International Version of the Bible. Personal application answers can reflect your opinion and/or spiritual growth. These questions are marked ‘PA.’ Unless otherwise noted, when answering questions that refer to a specific scripture verse, you can use the words of the verse itself or summarize the answer in your own words. The Settlers 1. (a) From Nehemiah 11:1-2, how were people selected to repopulate Jerusalem? (b) What do you learn about casting lots and God’s will from: Exodus 28:30 – Numbers 26:55; 27:18-21; 33:53-54 – Proverbs 16:33 – Ezra 2:63 – Nehemiah 10:34 – 1 (c) Why was it not necessary for Moses to cast lots? See Exodus 33:11a. -
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. -
The Books of Chronicles and the Scrolls from Qumran
THE BOOKS OF CHRONICLES AND THE SCROLLS FROM QUMRAN George J. Brooke 1. Introduction In this short study in honour of Graeme Auld I wish to consider briefly four partially interrelated aspects of the Books of Chronicles in the light of the scrolls found in the eleven caves at and near Qumran.1 Graeme Auld’s own work on the historical books of the Hebrew Bible is well known. For the Books of Chronicles in par- ticular he has argued for a reorientation of how the relationship between Chronicles and Samuel–Kings should be envisaged. Rather than seeing a simple line of dependence of Chronicles on Samuel– Kings, Auld has proposed that scholars should consider that both the compilers of Samuel–Kings and the Chronicler used a common source which is readily discernible in the text that the two works share; each then developed that common source in distinct ways. Since the starting point in each section of this paper is the evidence from Qumran, it is not necessary to enter into any lengthy arguments about the composition history of Chronicles or about its date and author- ship.2 Nevertheless, although this paper is primarily about the recep- tion of Chronicles in the second and first centuries bce, such reception offers insight into the nature of the Books of Chronicles too and appears partially to vindicate elements of Auld’s approach. 1 J. Trebolle Barrera, ‘Chronicles, First and Second Books of’, in L. H. Schiffman and J. C. VanderKam (eds.), Encyclopedia of the Dead Sea Scrolls (New York: Oxford University Press, 2000), p. -
1 and 2 Chronicles
OLD TESTAMENT BIBLICAL LITERACY Lesson 29 1 AND 2 CHRONICLES I. BACKGROUND The books of Chronicles have certain similarities to what we have studied so far, yet there are distinct differences as well. Like Kings and Samuel, these two books were originally one in the old Hebrew Bible. With the translation of the Hebrew text into Greek around 200 B.C. (the “Septuagint”) that one text become two. The two books remained in the Latin translation (the “Vulgate”), and eventually toward the end of the Middle Ages, made itself into two books for the Hebrew Bible as well. A. Why is the book called “Chronicles?” The Hebrew name for these books is dibre hayyamim, literally meaning “words of the days.” This Hebrew expression is conveying the idea that the books are the words (or writings) of the Days in the Hebrew sense that “days” often denotes an “era” or “time period” as opposed to just 24 hours. The Septuagint translators used the title paraleipomenon which means “the things omitted.” This title was premised on the (what I believe is false) premise that the Chronicles at their core were written to convey history and theology that was missing from Samuel-Kings as a sort of supplement. The church father Jerome did not follow the Septuagint title. Instead he chose to title the books after the Hebrew title, but with a little more clarity into how the words were used. Jerome (in his Prologus Galeatus) titled the work Chronicon totius divinae historiae, which translates into: A Chronicle of the Whole of Sacred History. -
Reform of Hezekiah (C.2.Winter.10)
REFORM OF HEZEKIAH (C.2.WINTER.10) Biblical Reference 2 Chronicles 29:1-6, 30:1, 13, 21,26-27. 2 Kings 18:17, 18:28- 30, 19:15-16, 19:35-36 Key Verse 2 Chronicles 29:27-28 Key Concept I trust God in times of danger and ask for your help in times of need. Educational Objectives At the end of the class today, the children will be able to: 1. Reflect on ways we worship God. 2. Consider bringing needs to God 3. Express in prayer that everyone will rely on the Lord for their problems and hope in Him Life Application Hezekiah was a king who did the right things in the sight of God. He was the one who opened the doors of the temple and repaired. He was always thinking that whatever he did, it would be in fear of God. What a wonderful example we can find through the life of King Hezekiah. A God- fearing man who came to God in time of need with the confidence of being heard. Today, children will learn that we have a real and living God who is ready to listen, no matter our condition, God expects us to go to Him in time of need. They will learn to be confident and share their problems with the Lord. Possible Activities and Class Plan Activity Materials Time Introduction/Review See instructions 5 minutes My GROW Adventure GROW Adventure materials 5 minutes Opening Prayer Candle 1 minute Bible Reading Bible 5 minutes Bible Exploration Bible, paper, pens 20-30 minutes Activity Word find 5 minutes Review Sheet 1 minute My GROW Adventure Review 5 minutes Closing Prayer Candle 1 minute 1 | P a g e INSTRUCTIONS Introduction: Find some carpenter tools such as hammer, paint cans, brushes, or musical instruments. -
1 Chronicles 262
Dr. Rick Griffith Old Testament Survey: 1 Chronicles 262 1 Chronicles David’s Line Established David’s Line David’s Concern (Ark/Temple) Chapters 1–9 Chapters 10–29 Genealogy History Ancestry Activity Saul’s Throne to David David’s Throne to Solomon 4143-1011 BC (3132 years) 1011-971 BC (40 years) Davidic Line Tribal Priests/ Saul’s Line Accession Respect for Military Temple 1–3 Lines Levites 9:35-44 to Throne Ark Victories Prep. 4–8 9:1-34 10–12 13–17 18–20 21–29 Key Word: Establishment Key Verse: “I declare that the LORD will build a house for you: When your days are over and you go to be with your fathers, I will raise up your offspring to succeed you, one of your own sons, and I will establish his kingdom. He is the one who will build a house for me, and I will establish his throne forever. I will be his father, and he will be my son. I will never take my love away from him, as I took it away from your predecessor. I will set him over my house and my kingdom forever; his throne will be established forever” (1 Chron. 17:10b-14). Summary Statement: The spiritual view on the establishment of David’s kingdom admonishes the remnant to proper temple worship—not the idolatry of the past. Applications: Trust in God’s unconditional promises. Worship God in his way—not in your own. Ask God to enable you to see history and world events from his divine perspective. -
R. Laird Harris, "Factors Promoting the Formation of the Old Testament
FACTORS PROMOTlNG THE FORMATION OF THE OLD TESTA}.fE;\.'T CANON R. L.\ 11\1) 1 h HHlS, PH.D. Extra-Biblical witness to tIl(' origin of the Old Testament books is lacking. There are no copies of lite Old Testament writings earlier than about 250 B.C. and no parallel ancien! literatmc referring to them. Only two sources are available, therefore, for tlte prescnt study: the claims of the Old Testamcnt for ito:clf, and tlte ild"alJihle teachings of Jesus Christ who, Christians believe, Lllew perfcL'/ II' all tIle facts. If the topic concerned the collection of the Olll Testament books and the acceptance of the Old Tcstament canon there would he a bit larger room for the investigation of post-Old Testament literature. Thanks to the Dead Sea discoveries and new knowledge of apocryphal books and similar literature one can trace back the recognition of some of the Old Testament books rather well. Still, the extra-Biblical witness fails to reach back to the Old Testament peliod. As to the formation of the Old Testament canon, historic Christianity insists that the Old Testament books were written by special divine in spiration. They therefore came with inherent authority and were accepted by the faithful in Israel at once as the Word of God. In short, the canon was formed over the centuries as the books were written under the in spiration of God. This view is usually thought of as the Protestant view, but the Roman Catholic Council of Trent and the Vatican Council I are in basic agree ment with it. -
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2 Chronicles 28:22-25 Even during this time of trouble, King Ahaz continued to reject the Lord. He offered sacrifices to the gods of Damascus who had defeated him, for he said, “Since these gods helped the kings of Aram, they will help me, too, if I sacrifice to them.” But instead, they led to his ruin and the ruin of all Judah. 2 Chronicles 28:22-25 The king took the various articles from the Temple of God and broke them into pieces. He shut the doors of the Lord’s Temple so that no one could worship there, and he set up altars to pagan gods in every corner of Jerusalem. 2 Chronicles 28:22-25 He made pagan shrines in all the towns of Judah for offering sacrifices to other gods. In this way, he aroused the anger of the Lord, the God of his ancestors. 2 Chronicles 29:3-11 In the very first month of the first year of his reign, Hezekiah reopened the doors of the Temple of the Lord and repaired them. He summoned the priests and Levites to meet him at the courtyard east of the Temple. 2 Chronicles 29:3-11 He said to them, “Listen to me, you Levites! Purify yourselves, and purify the Temple of the Lord, the God of your ancestors. Remove all the defiled things from the sanctuary. Our ancestors were unfaithful and did what was evil in the sight of the Lord our God. 2 Chronicles 29:3-11 They abandoned the Lord and his dwelling place; they turned their backs on him. -
The Wisdom Books: Job, Proverbs, and Ecclesiastes: a Translation with Commentary
360 SEMINARY STUDIE S 49 (AUTUMN 2011) page “Index” that provides access to practically every event, person, feature, and publication referenced in the Handbook. Andrews University RU ss ELL L. STAPLE S Alter, Robert. The Wisdom Books: Job, Proverbs, and Ecclesiastes: A Translation with Commentary. New York: W. W. Norton. xvii + 394 pp. Hardcover, $35.00. The author of a significant number of books, including The Art of Biblical Poetry and The Art of Biblical Narrative, Robert Alter currently serves as the Class of 1937 Professor of Hebrew and Comparative Literature at the University of California, Berkeley. The current work, The Wisdom Books, is the latest installment of his well-known series of original translations of OT books. The book is a hybrid between a traditional commentary and a translation. It differs from traditional commentaries in that it does not delve into technical issues such as literary structure and linguistic minutiae or issues such as date and provenance that are usually treated extensively in commentaries. Rather, it focuses on the theological and linguistic features of the biblical text that shape Alter’s translation. The introductions to each of the biblical books (Job, Proverbs, and Ecclesiastes) begin with brief overviews and then proceed to a lively, readable translation of each of the books that attempts to retain as nearly as possible the poetic nature of the books, while remaining faithful to the Hebrew text. Along with the translation, Alter provides running commentary, though it is not verse-by-verse as is found in most modern commentaries. Instead, he comments on words and phrases that he has translated differently from the norm or that have particular interest to the literary and theological flow of the book. -
Chronicles As Revisionist Religious History
The Asbury Journal 68/2:120-133 © 2013 Asbury Theological Seminary MOSHE REISS AND DAVID J. Z UCKER Chronicles as Revisionist Religious History Abstract Chronicles takes history and reconstructs it to make it more acceptable in terms of its time and place. The Chronicler writes a form of revisionist religious history, to revitalize, reinvigorate, and renew Judaism for the returning exiles from Babylon and their descendants. Chronicles is selective history. The Chronicler understands that Moses created the nation of Israel from a group of slaves, and that David created a dynastic monarchic system of government. By the time Chronicles is written, that system was gone and what replaces it is a religion based on the Temple, the cultus and the attendant Levitical personnel. Keywords: Chronicles, revisionist history, Temple/cultus, Levites, covenant David J. Zucker, Ph.D., is a retired chaplain from Shalom Park, Aurora, CO and an independent scholar. He is the author of: Israel’s Prophets: An Introduction for Christians and Jews (Paulist, 1994); American Rabbis: Facts and Fiction (Jason Aronson/Rowman and Littlefield, 1998), The Torah: An Introduction for Christians and Jews (Paulist, 2005), and the forthcoming: The Bible’s PROPHETS: An Introduction for Christians and Jews, and The Bible’s WRITINGS: An Introduction for Christians and Jews (Wipf and Stock, 2013). Contact: www.DavidJZucker.org. Moshe Reiss, Ph.D., is a retired independent scholar and resident of Israel and Oxford, England. He has lectured at Columbia University and the Catholic University of Leuven and is published in numerous journals on the Bible. Contact: www.MosheReiss.org. 120 REISS & ZUCKER: CHRONICLES AS REVISIONIST RELIGIOUS HISTORY 121 Introduction This article is about the purposes of the biblical book of Chronicles as a revisionist religious history of Israel. -
The Biblical Canon of the Ethiopian Orthodox Tewahdo Church
Anke Wanger THE-733 1 Student Name: ANKE WANGER Student Country: ETHIOPIA Program: MTH Course Code or Name: THE-733 This paper uses [x] US or [ ] UK standards for spelling and punctuation The Biblical Canon of the Ethiopian Orthodox Tewahdo Church 1) Introduction The topic of Biblical canon formation is a wide one, and has received increased attention in the last few decades, as many ancient manuscripts have been discovered, such as the Dead Sea Scrolls, and the question arose as to whether the composition of the current Biblical canon(s) should be re-evaluated based on these and other findings. Not that the question had actually been settled before, as can be observed from the various Church councils throughout the last two thousand years with their decisions, and the fact that different Christian denominations often have very different books included in their Biblical Canons. Even Churches who are in communion with each other disagree over the question of which books belong in the Holy Bible. One Church which occupies a unique position in this regard is the Ethiopian Orthodox Tewahdo Church. Currently, it is the only Church whose Bible is comprised of Anke Wanger THE-733 2 81 Books in total, 46 in the Old Testament, and 35 in the New Testament.1 It is also the biggest Bible, according to the number of books: Protestant Bibles usually contain 66 books, Roman Catholic Bibles 73, and Eastern Orthodox Bibles have around 76 books, sometimes more, sometimes less, depending on their belonging to the Greek Orthodox, Slavonic Orthodox, or Georgian -
Intro to the Books of Chronicles
Intro to the Books of Chronicles The third-longest book in the Bible (after Psalms & Isaiah), covering the longest historical period of any book. Originally one book in Hebrew Bible, but divided in LXX into two to accommodate the inclusion of vowels in the Greek version. The present name of the books comes from the Vulgate (5 th century). I. Purpose of the Books of Chronicles: As the books of Samuel and Kings told the story of Israel’s monarchy from the standpoint of the prophets, placing the primary emphasis on the royal families, the books of Chronicles retell the story from a priest’s perspective, placing the emphasis upon the religious or spiritual heritage. Samuel and Kings were written at the time of, or prior to, the exile. Chronicles was written at the time of the restoration from exile, with a concern to inculcate in the new Jewish community an awareness of the central place a relationship with God plays in the life and fortunes of the nation. II. Authorship: Author was a scholar, drawing upon 16 different source documents, writing after the return of the Jewish exiles from Babylon . Traditionally, Ezra. The books of Chronicles and Ezra seem to form a continuous history, with Ezra picking up exactly where Chronicles leaves off. The author of both, Chronicles and Ezra, seems to have been a Levite or priest, fascinated with the details of the temple and its rituals. Vocabulary is similar in Chronicles and Ezra (both speak of the Persian coin, the daric; both speak of things “prescribed” in the Law), containing occasional Chaldaisms.