Study Guide Test 1 Jeremiah 26—52 and Lamenta

Total Page：16

File Type：pdf, Size：1020Kb

Study Guide Test 1 Jeremiah 26—52 and Lamenta

Jeremiah 26—52 and Lamentaons Study Guide Test 1 Jeremiah 26: Jeremiah 30: Date and seng of the chapter Name some3mes given to chapters 30-33 Like Shiloh Write in a book God's words given to Jeremiah (26:2, 12) Messianic king Reac3on of the crowd to Jeremiah's Who wounded Judah and who would later prophecy heal those wounds? Conclusion of the officials and the people Ruler from their midst An earlier prophet's warning to Hezekiah You will understand this The elders' conclusion (26:19) A prophet killed Ahikam the son of Shaphan Jeremiah 31: "At that 3me" (31:1) Emphasis on which tribes in 31:3-22? Jeremiah 27: When God's love for Israel began Yoke as a metaphor Descrip3on of Israel that indicates God's desire Recipients of the message (27:3, 12, 16) for their purity (13:4) Nebuchadnezzar's son and grandson Samaria Jeremiah's message (27:11, 12, 17) Call of the watchmen on the hills of Ephraim False prophets' message (27:16) Rachel's "voice heard in Ramah" Temple's vessels and Ezra and significance in the New Testament "The fathers have eaten sour grapes . ." The new covenant Jeremiah 28: New Israel in the New Testament Hananiah's prophesy Fundamental inadequacy of the old covenant Term navi’ and false prophets Jesus and sins commièd in the Old Testament Prophets were historically messengers of Forever (‘olam) and the destruc3on of Jerusalem what kind of message? Was Jeremiah s3ll an unproven prophet? Jeremiah's response to broken yoke (28:11) Jeremiah 32: Fate of Hananiah Seng Where was Jeremiah? What did God tell Jeremiah to do? Jeremiah 29: Right of redemp3on Jeremiah's leèr Baruch Seng of the leèr Jeremiah's first act aer he did what Jeremiah's leèr a "seed thought" God told him to do Elasah and Gemariah What God would give the returned cap3ves (32:39) Pray for what (29:7)? "Nothing is too difficult for you" Find God how? Welfare of those in cap3vity Ahab son of Kolaiah and Zedekiah son of Maaseiah Shemaiah the Nehelamite ThroughTheScriptures.com.

Copy Link

Recommended publications

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.
[Show full text]
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiahâ•Š
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.
[Show full text]
Jeremiah Commentary
YOU CAN UNDERSTAND THE BIBLE JEREMIAH BOB UTLEY PROFESSOR OF HERMENEUTICS (BIBLE INTERPRETATION) STUDY GUIDE COMMENTARY SERIES OLD TESTAMENT, VOL. 13A BIBLE LESSONS INTERNATIONAL MARSHALL, TEXAS 2012 www.BibleLessonsIntl.com www.freebiblecommentary.org Copyright ©2001 by Bible Lessons International, Marshall, Texas (Revised 2006, 2012) All rights reserved. No part of this book may be reproduced in any way or by any means without the written permission of the publisher. Bible Lessons International P. O. Box 1289 Marshall, TX 75671-1289 1-800-785-1005 ISBN 978-1-892691-45-3 The primary biblical text used in this commentary is: New American Standard Bible (Update, 1995) Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation P. O. Box 2279 La Habra, CA 90632-2279 The paragraph divisions and summary captions as well as selected phrases are from: 1. The New King James Version, Copyright ©1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. 2. The New Revised Standard Version of the Bible, Copyright ©1989 by the Division of Christian Education of National Council of the Churches of Christ in the U. S. A. Used by permission. All rights reserved. 3. Today’s English Version is used by permission of the copyright owner, The American Bible Society, ©1966, 1971. Used by permission. All rights reserved. 4. The New Jerusalem Bible, copyright ©1990 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Used by permission. All rights reserved. www.freebiblecommentary.org The New American Standard Bible Update — 1995 Easier to read: } Passages with Old English “thee’s” and “thou’s” etc.
[Show full text]
Precepts for Living
THE UMI ANNUAL COMMENTARY 2020 - 2021 PRECEPTS FOR LIVING BASED ON THE INTERNATIONAL UNIFORM LESSONS Unit 1 Faithful Prophets Lesson 1: March 21, 2021 Huldah: Prophet Of Wisdom Huldah: Prophet Of Wisdom “Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD” (2 Kings 22:19, KJV). “You were sorry and humbled yourself before the LORD when you heard what I said against this city and its people—that this land would be cursed and become desolate. You tore your clothing in despair and wept before me in repentance. And I have indeed heard you, says the LORD” (2 Kings 22:19, NLT). 2 Huldah: Prophet Of Wisdom Bible Background • 2 KINGS 22 Printed Text • 2 KINGS 22:14-20 | Devotional Reading • PSALM 25:1-10 Aim for Change By the end of this lesson, we will ANALYZE the prophetess Huldah’s message from God for King Josiah, REFLECT on Josiah’s behavior after hearing the words of the book of the law, and SEEK godly advice about their future. In Focus When Marta’s father-in-law moved in with her family, she knew it was going to be a change, but she certainly wasn’t expecting it to take the mental and physical toll on her that it did. She ended up moving her transcribing desk into the living room to keep an eye on him; he got anxious if he were left alone for more than fifteen minutes at a time.
[Show full text]
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.
[Show full text]
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
[Show full text]
Discovery Teacher's Guide Unit PDF (2 Kings, Nahum, Zephaniah
TEACHER’S DISCOVERY GUIDE 2 Kings, Nahum, Zephaniah, Jeremiah, Lamentations Elisha’s Ministry 2 Kings 1:1 — 8:15 Kings of Israel and Judah 2 Kings 8:16 — 17:41 The Reign of King Hezekiah 2 Kings 18:1 — 20:21 Comparison of Manasseh and Josiah 2 Kings 21:1 — 23:30 Final Days of Judah 2 Kings 23:31 — 25:30 The Prophecies of Nahum and Zephaniah Nahum 1:1 — 3:19 & Zephaniah 1:1 — 3:20 Call of the Prophet and First Pronouncements of Judgments Jeremiah 1:1 — 15:21 The Continued Sermons of the Prophet Jeremiah 16:1 — 25:38 The Conflicts of the Prophet Jeremiah 26:1 — 29:32 The Consolations of the Prophet Jeremiah 30:1 — 33:26 The Circumstances of the Prophet Jeremiah 34:1 — 45:5 The Pronouncement of Judgment on the Nations Jeremiah 46:1 — 52:34 The Lamentations of Jeremiah Lamentations 1:1 — 5:22 Discovery is a Bible study course for the high school and adult levels. Bible references are taken from the King James Version. The companion to these Sunday school lessons is Daybreak, a daily devotional and personal Bible study continuum. All of the material is available on our website, as well as in printed form. The print version is designed to be stored in a binder; subsequent modules can then be easily inserted. Discovery is an official publication of the Apostolic Faith Church. All rights are reserved. Apostolic Faith Church • 5414 SE Duke Street • Portland, Oregon 97206-7660, U.S.A. • www.apostolicfaith.org DISCOVERY Teacher’s Guide Elisha’s Ministry SOURCE FOR QUESTIONS OPENER 2 Kings 1:1 through 8:15 KEY VERSE FOR MEMORIZATION “And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee.
[Show full text]
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.
[Show full text]
Jeremiah 28:12-17 (
The Berean: Daily Verse and Commentary for Jeremiah 28:12-17 (http://www.theberean.org) Jeremiah 28:12-17 (12) Then the Word of the LORD came to Jeremiah, after Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, (13) "Go and tell Hananiah, saying, 'Thus says the LORD, "You have broken the yokes of wood, but you shall make for them yokes of iron." (14) For thus says the LORD of hosts, the God of Israel, "I have put a yoke of iron on the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon. And they shall serve him. And I have given him the beasts of the field also." ’ ” (15) Then the prophet Jeremiah said to Hananiah the prophet, "Hear now, Hananiah. The LORD has not sent you, but you make this people to trust in a lie. (16) Therefore thus says the LORD, 'Behold, I will drive you from off the face of the earth. You shall die this year because you have taught rebellion against the LORD.' ” (17) So Hananiah the prophet died the same year in the seventh month. A Faithful Version God charges Hananiah with causing the people to trust in a lie, as well as inciting rebellion against Him. His transgressions were so grievous that God killed Hananiah two months later—a month for each year in his false vision Jeremiah( 28:1-4). Hananiah's prophecy urged rebellion against God in a couple of ways. First, Scripture is clear that God had installed Nebuchadnezzar in a position of power over this area of the world.
[Show full text]
Huldah: 2 Kings 22-23 Some Questions You Might Ask As
HULDAH: 2 KINGS 22-23 THIS WEEK’S SCRIPTURE: 2 Kings 22-23 SERMON NOTES FOR AUGUST 17/18: We are focusing on the following scripture for the week of August 12-18: We want to be a church that /ps the culture of the South Valley toward vital rela/onship with Jesus. Plan/ng God’s Word in our lives, and seeking ways to mul/ply that Word in others is a concrete way this vision will happen. Take some <me this week with next week’s sermon text and ask God to speak to you and your group through God’s Word. Bring your notes next week to engage with the sermon! OBSERVE: As curious inves2gators, look intently at the passage and mark characters, rela5onships, loca5ons, 5me, ac5ons, repeated words, comparisons, contrasts, or other points of tension. Write down observa5ons that were most striking: INTERPRET: Form ques5ons that will help get at why the text was wriAen in this way; why the story was communicated with these par5cular words and facts. Focus on any observa5ons from above and ask “why is this signiﬁcant?” APPLY: What is a concrete applica5on this text is calling you, as a group or as individuals, to pursue? Two ques5ons to help you formulate an applica5on: How does this passage challenge my current thinking about_________________? What is this passage asking of me or my community? SOME QUESTIONS YOU MIGHT ASK AS YOU ENGAGE WITH THE SERMON With whom do I need to share and live out this applica2on? - What were some new observa2ons in the text that God brought up through the sermon? - Was there anything surprising or new in the way the pastor unpacked this text? - What was the Key Idea from this week’s sermon? - What ac2on will I take based on what I heard? Check out mhbible.org/study for tools to help dig out background and context.
[Show full text]
Israelite Inscriptions from the Time of Jeremiah and Lehi
Brigham Young University BYU ScholarsArchive Faculty Publications 2020-02-04 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike Brigham Young University, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Pike, Dana M., "Israelite Inscriptions from the Time of Jeremiah and Lehi" (2020). Faculty Publications. 3697. https://scholarsarchive.byu.edu/facpub/3697 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Chapter 7 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike The greater the number of sources the better when investi- gating the history and culture of people in antiquity. Narrative and prophetic texts in the Bible and 1 Nephi have great value in helping us understand the milieu in which Jeremiah and Lehi received and fulﬁlled their prophetic missions, but these records are not our only documentary sources. A number of Israelite inscriptions dating to the period of 640–586 b.c., the general time of Jeremiah and Lehi, provide additional glimpses into this pivotal and primarily tragic period in Israelite history. The number of inscriptions discovered from ancient Israel and its immediate neighbors—Ammon, Moab, Edom, Philistia, and Phoenicia—pales in comparison to the bountiful harvest of texts from ancient Assyria, Babylonia, and Egypt.
[Show full text]
Josephus's Portrayal of Jeremiah: a Portrait and a Self-Portrait
Josephus's Portrayal of Jeremiah: A Portrait and a Self-Portrait David Rolph Seely, Jo Ann H. Seely Authors of history leave indelible footprints in their works. Many clues can be found in any historical work of how a historian’s individual worldview shades and colors his or her narrative. Some ancient historians include an account of their own life in their work, selecting and shaping the evidence they choose to present in a carefully contrived self-portrait. A sensitive reader can discover many clues about the author through a careful reading of his work. One of the most fascinating ancient writers is the Jewish historian Josephus, whose works have preserved a wealth of information both about the biblical world that preceded him and his own life and times. Josephus wrote four works that have survived: Antiquities, which is a retelling of biblical history from Adam and Eve to the time of the Jewish war against Rome; Jewish War, an account of the disastrous Jewish revolt against Rome that resulted in the destruction of Jerusalem in A.D. 70; Life, an autobiography; and a short tractate called Against Apion, which is a defense of Judaism in light of false propaganda being spread by a certain Apion. At the beginning of his Antiquities, Josephus explains that his narrative will be a complete retelling of the scriptural record: The precise details of our Scripture records will, then, be set forth, each in its place, as my narrative proceeds, that being the procedure that I have promised to follow throughout this work, neither adding nor omitting anything.
[Show full text]