The Remnant Concept As Defined by Amos
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Trajectories of Scripture Transmission: the Case of Amos 5:25–27 in Acts 7:42–43
Page 1 of 9 Original Research Trajectories of scripture transmission: The case of Amos 5:25–27 in Acts 7:42–43 Author: It is the intention of this study to explore the trajectory of the transmission and reception of three Gert J. Steyn1 elements from Amos 5:25–27 through the stages of its history in ancient religious literature. Four stages in its trajectory are explored, namely in the Amos Masoretic Text (MT), the quotations Affiliation: 1Department of New from the Jewish Damascus Scroll sect, the Jewish-Hellenistic context of the Septuagint (LXX) Testament Studies, Amos, and the Early Christian context of Stephen’s speech by Luke in Acts 7:42–43. The University of Pretoria, astral Mesopotamian deities of Amos MT changed to symbols which now stood for the law, South Africa the congregation, the prophets and the interpreter of the law in the sectarian context of the Correspondence to: Damascus scroll. The LXX, in turn, understood these to be ‘the tent of Moloch’ and the ‘star of your Gert Steyn god Raiphan’. This version is used in Acts 7, but whereas the LXX shows traces of a connection with the Heaven-and-Sun god, particularly with the planet Saturn, Luke now places the same Email: elements within the context of the exodus narrative in Stephen’s speech. The investigation [email protected] shows how the mutation of scripture becomes clear in the trajectory of its transmission and Postal address: how it is constantly being reinterpreted to be relevant within the context of its time. Private Bag X20, Hatfield 0028, South Africa Dates: Research focus Received: 13 May 2013 All of the explicit quotations in the Acts of the Apostles are to be found within the speeches of Accepted: 28 June 2013 Published: 04 Oct. -
The Birth of John the Baptist and the Gospel to the Gentiles
Andrm University Semiwry Studies, Autumn 1993, Vd. 31, No. 3,195-197 Copyright Q 1993 by Andrews University Press. THE BIRTH OF JOHN THE BAPTIST AND THE GOSPEL TO THE GENTILES JAMESE. MILLER Madison, WI 53713 It is commonly accepted that the birth narratives in Luke supply an "Old Testament" prologue to the life and sayings of Jesus.' Zechariah, Elizabeth, Simeon, and Anna act as prophets of the coming Messiah and of the transformations he would make in salvation history. John appears in the role of a priest who would anoint the new Messiah and king? ~lthou~hthe narrative of John's miraculous birth has been recognized as a forerunner of the miracle story of Jesus' birth,) another function of the story bears investigation. John's birth narrative sets the stage for Luke's larger narrative goal, realized in Acts: the emergence of the gospel from the Jewish community to the Gentile world. In Luke's narrative, baptism becomes the new sign of the Christian church once the Jewish hegemony of blood lines is broken. The contribution of the story of John's birth to this larger narrative is the subject of this note. In Acts 10 and 11 the issue is whether the uncircumcised may receive baptism and become part of the Christian community without first becoming proper Jews. The answer is presented in 10:45-48 by a heavenly sign; the uncircumcised may indeed be baptized and received into the community. The decision is confirmed by the church authorities in Jerusalem in 11:17-18. Key terms in these chapters are the words Gentiles, circumcision and 'Raymond E. -
It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
SAINT MICHAEL the ARCHANGEL CATHOLIC CHURCH
ARCHDIOCESE OF GALVESTON-HOUSTON SAINT MICHAEL the ARCHANGEL CATHOLIC CHURCH JULY 11, 2021 | FIFTEENTH SUNDAY IN ORDINARY TIME Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. Mark 6:7 1801 SAGE ROAD, HOUSTON, TEXAS 77056 | (713) 621-4370 | STMICHAELCHURCH.NET ST. MICHAEL THE ARCHANGEL CATHOLIC CHURCH The Gospel This week’s Gospel and the one for next week describe how Jesus sent the disciples to minister in his name and the disciples’ return to Jesus afterward. These two passages, however, are not presented together in Mark’s Gospel. Inserted between the two is the report of Herod’s fears that Jesus is John the Baptist back from the dead. In Mark’s Gospel, Jesus’ ministry is presented in connection with the teaching of John the Baptist. Jesus’ public ministry begins after John is arrested. John the Baptist prepared the way for Jesus, who preached the fulfillment of the Kingdom of God. While we do not read these details about John the Baptist in our Gospel this week or next week, our Lectionary sequence stays consistent with Mark’s theme. Recall that last week we heard how Jesus was rejected in his hometown of Nazareth. The insertion of the reminder about John the Baptist’s ministry and his death at the hands of Herod in Mark’s Gospel makes a similar point. Mark reminds his readers about this dangerous context for Jesus’ ministry and that of his disciples. Preaching repentance and the Kingdom of God is dangerous business for Jesus and for his disciples. -
Chapter Four Rhetorical Analysis of Amos 5:1-17
CHAPTER FOUR RHETORICAL ANALYSIS OF AMOS 5:1-17 4.1 RHETORICAL UNIT Demarcating the rhetorical unit of this section (Am 5:1-17) is quite difficult. The problem lies in the varied divisions that have been proposed by scholars so far. To name a few of them, the study of expressions and usages (ausdrucksmerkmale und wendungen) in the Hebrew text done by Koch (1976) who then divides the book into three units (Am 1-2, 3-4, and Am 5:1-9:6), considering Amos 9:7-15 as a kind of appendix to the previous sections; Auld (1999:56) who infers that such a division can basically be derived from the study of the introductory and concluding formulae; the study of inclusio by Van der Wal (1983:109-25) who divides it even into two parts (Am 1-6 and 7-9); the study of the sevenfold structures by Limburg (1987:218-19) who divides it into seven sequences, considering the major segments as intentional rather than coincidental (Am 1:1-2; 1:3-2:16; 3:1-15; 4:1-13; 5:1-6:14; 7:1-8:3; 8:4-9:15); the study on the motif of covenant lawsuit, particularly in the form of a poem and pronouncement of judgment and the prophetic vision by Niehaus (1992:339-94) who divides the book into three sections (Am 1:3-2:16; 3:1-6:14; and 7:1-9:15); the study of the literary structures, particularly done on thematic considerations, which proposed that the book consists of a superscription plus three main parts (1:2-3; 3:9-6:14; 7:1-9:15) (cf Noble 1995:210); and, slightly different from the previous, the study of the literary structure of the book by Dorsey (1999:277-86) that shows that the unit can be divided into seven parts (Am 1-2; 3; 4; 5:1-17; 5:18-6:14; 7:1-8:3; 8:4- 9:15). -
JONAH: the Prophet Who Could Not Change
JONAH: The Prophet Who Could Not Change YK 2017-5778 One night a ship’s captain was on the open sea when he spotted a light straight ahead in the distance. He flashed his signal light telling the other ship to veer 10 degrees to the West so they could safely avoid a collision. There was a return signal telling the captain to veer 10 degrees to the East. The captain signaled “I am a captain and demand you change your course. Who are you?” The response was, “I am a seaman and I am telling you to change your course.” The captain then responded, “I command this large freighter with an important cargo.” The seaman answered, “I am a seaman who monitors this lighthouse.” 1 The questions that might be elicited, Are you the Captain who feels he should not change? Are you the lighthouse attendant who cannot change? Or are you one who can easily change? One of the questions that must be asked on this holiest of days is, “Do we truly have the ability to change?” Are we like the lighthouse or are we the captains of our own ships? Having come to this day searching for our better selves and hopefully having passed through a period of internal wrestling with ourselves, the goal should be that we enter this new year not only with hope but also with a plan for improvement. To begin the year without some ideas and aspirations for improvement is to ignore every one of the multiple lists of transgressions, denying any faults. -
God, Abraham, and the Abuse of Isaac
Word & World Volume XV, Number 1 Winter 1995 God, Abraham, and the Abuse of Isaac TERENCE E. FRETHEIM Luther Seminary St. Paul, Minnesota HIS IS A CLASSIC TEXT.1 IT HAS CAPTIVATED THE IMAGINATION OF MANY INTER- Tpreters, drawn both by its literary artistry and its religious depths. This is also a problem text. It has occasioned deep concern in this time when the abuse of chil- dren has screamed its way into the modern consciousness: Is God (and by virtue of his response, Abraham) guilty of child abuse in this text? There is no escaping the question, and it raises the issue as to the continuing value of this text. I. MODERN READINGS Psychoanalyst Alice Miller claims2 that Genesis 22 may have contributed to an atmosphere that makes it possible to justify the abuse of children. She grounds her reflections on some thirty artistic representations of this story. In two of Rem- brandt’s paintings, for example, Abraham faces the heavens rather than Isaac, as if in blind obedience to God and oblivious to what he is about to do to his son. His hands cover Isaac’s face, preventing him from seeing or crying out. Not only is Isaac silenced, she says (not actually true), one sees only his torso; his personal fea- tures are obscured. Isaac “has been turned into an object. He has been dehuman- ized by being made a sacrifice; he no longer has a right to ask questions and will 1This article is a reworking of sections of my commentary on Genesis 22 in the New Interpreters Bi- ble (Nashville: Abingdon, 1994) 494-501. -
Old Testament Book of Amos
Old Testament Book Of Amos Droughtier Orion chunders her mannequins so earnestly that Pierson stumps very see. When Palmer force-lands his teredo incise not thoroughgoingly enough, is Munmro immeasurable? Door-to-door Gerome sometimes canopies his lorries expectingly and tetanized so morally! Between ihe two visit, the soil land area controlled came to rival even hour of the days of David and Solomon. The politics are observed particularly in best life open the King candy the aristocracy. Accordingly, they not allow a reaction the Lord. A binge of Amos chapter by poverty from biblesummary. He proceeds to amos accuses israel, who will be incensed by night without these materials. And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch. Sharing of amos, and amos is relevant to meet your young people who had not. Who lived at amos utilizes many of old testament books of corruption and pondering them, a picture that. Get unix milliseconds at big time plus number of hours date. David and old testament book were major theme of life. Amos to amos was a book of old testament books, either through these words, individuals as shocking to. Melchizedek would reign as their king. We apologize, this video has expired. You shall marry in an unclean land. Amos said unto me as sons, forever faithful prophet as many sermons and in old testament, and his hands to which is seen the view. -
Micah at a Glance
Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 33: Micah at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 33: Micah at a Glance" (2017). The Owner's Manual File. 13. https://digitalcommons.liberty.edu/owners_manual/13 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. MICAH AT A GLANCE This book records some bad news and good news as predicted by Micah. The bad news is the ten northern tribes of Israel would be captured by the Assyrians and the two southern tribes would suffer the same fate at the hands of the Babylonians. The good news foretold of the Messiah’s birth in Bethlehem and the ultimate establishment of the millennial kingdom of God. BOTTOM LINE INTRODUCTION QUESTION (ASKED 4 B.C.): WHERE IS HE THAT IS BORN KING OF THE JEWS? (MT. 2:2) ANSWER (GIVEN 740 B.C.): “BUT THOU, BETHLEHEM EPHRATAH, THOUGH THOU BE LITTLE AMONG THE THOUSANDS OF JUDAH, YET OUT OF THEE SHALL HE COME FORTH” (Micah 5:2). The author of this book, Micah, was a contemporary with Isaiah. Micah was a country preacher, while Isaiah was a court preacher. -
Living Into God's Future
Living Into God’s Future Amos 5:18-24 Jim Zazzera, Faith Presbyterian Church, 11.09.08 Tuesday night many of us watched as this country set a new course for the future. It is a future that many of us have been thinking about, praying about, even fighting about for almost two years. Some us are celebrating, some of us are concerned, and all of us know this historic nature of Tuesday’s election. Directions for the future are always set by the actions we take today – whether that be in an individual life, a national election, or a global agreement. While often say we should “live for today,” we do well to always have our eyes on what is ahead, to look to the future. President Bush put it well when he said in 2004, “History is moving, and it will tend toward hope, or tend toward tragedy.”1 And so we all look ahead, seeking to avert tragedy, longing for hope. Today’s bible reading is a look into the future. It is a look into the future of the people of Israel at the time it was written. I will admit, this is a strange text to choose for a worship service, for this day, for any day, for any time. You see, at first glance, it seems bleak, it seems heavy with judgment, it seems bereft of any hope. In fact, as I researched this text – I noticed a striking lack of preachers willing to speak on this passage. Perhaps others have avoided this passage because of it somber and critical tone. -
Solemnity of the Nativity of John the Baptist
Solemnity of the Nativity of John the Baptist OPENING SONG: YE WATCHERS AND YE HOLY ONES Reading 2 Acts 13:22-26 Ye watchers and ye holy ones, bright seraphs, cherubim, In those days, Paul said: and thrones, raise the glad strain, Alleluia! “God raised up David as king; of him God testified, Cry out, dominions, princedoms, powers, I have found David, son of Jesse, a man after my own heart; virtues, archangels, angels' choirs: he will carry out my every wish. From this man’s descendants God, according to his promise, Refrain: has brought to Israel a savior, Jesus. Alleluia! Alleluia! John heralded his coming by proclaiming a baptism of repent- Alleluia! Alleluia! Alleluia! ance to all the people of Israel; and as John was completing his course, he would say, O higher than the cherubim, more glorious than the ‘What do you suppose that I am? I am not he. seraphim, lead their praises, Alleluia! Behold, one is coming after me; Thou bearer of th' eternal Word, most gracious, I am not worthy to unfasten the sandals of his feet.’ magnify the Lord: [Refrain] “My brothers, sons of the family of Abraham, and those others among you who are God-fearing, Respond, ye souls in endless rest, ye patriarchs and to us this word of salvation has been sent.” prophets blest, Alleluia! Alleluia! Ye holy twelve, ye martyrs strong, all saints triumphant, The Word of the Lord raise the song: [Refrain] Thanks be to God O friends, in gladness let us sing, supernal anthems Alleluia echoing, Alleluia! Alleluia! R. -
Notes on Amos 202 1 Edition Dr
Notes on Amos 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier." Of all the 16 Old Testament writing prophets, only Amos recorded what his occupation was before God called him to become a prophet. Amos was a "sheepherder" (Heb. noqed; cf. 2 Kings 3:4) or "sheep breeder," and he described himself as a "herdsman" (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah), though some scholars deny this.1 He evidently owned or managed large herds of sheep, and or goats, and was probably in charge of shepherds. Amos also described himself as a "grower of sycamore figs" (7:14). Sycamore fig trees are not true fig trees, but a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley, and around the Dead Sea, to a height of 25 to 50 feet, and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home, in addition to tending herds. "Tekoa" stood 10 miles south of Jerusalem in Judah. Thus, Amos seems to have been a prosperous and influential Judahite. However, an older view is that Amos was poor, based on Palestinian practices in the nineteenth century.