DOCSLIB.ORG

Guest Speaker: Minister Derrick Sledge “Remember” - Exodus 14

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

August 22, 2021 Guest Speaker: Minister Derrick Sledge “Remember” - Exodus 14 Service Time: 10:00 a.m. every Sunday On Campus, YouTube and Facebook WWEE WELCOME YOU! To Our Guests… We are thankful that you chose to worship with us today! We are delighted to welcome you home to Northeast Bible Church (NEBC). Whether you are visiting for the first time or a returning guest we are happy to have you and hope you feel at home. Please fill out the confidential Guest Card in the seat pocket in front of you then place it in the offering basket. If you are joining us on-line, welcome! See details for all on-line services later in this Bulletin and please go to the “I’m a Guest” link on the NEBC homepage. DAILY CHRONOLOGICAL BIBLE READING PLAN Day: Passage: Day: Passage: Aug 1 Isaiah 64-66 Aug 17 Jeremiah 35-37 Aug 2 2 Kings 20-21 Aug 18 Jeremiah 38-40; Psalms 74, 79 Aug 3 2 Chronicles 32-33 Aug 19 2 Kings 24-25; 2 Chronicles 36 Aug 4 Nahum Aug 20 Habakkuk Aug 5 2 Kings 22-23; 2 Chronicles 34-35 Aug 21 Jeremiah 41-45 Aug 6 Zephaniah Aug 22 Jeremiah 46-48 Aug 7 Jeremiah 1-3 Aug 23 Jeremiah 49-50 Aug 8 Jeremiah 4-6 Aug 24 Jeremiah 51-52 Aug 9 Jeremiah 7-9 Aug 25 Lamentations 1-2 Aug 10 Jeremiah 10-13 Aug 26 Lamentations 3-5 Aug 11 Jeremiah 14-17 Aug 27 Ezekiel 1-4 Aug 12 Jeremiah 18-22 Aug 28 Ezekiel 5-8 Aug 13 Jeremiah 23-25 Aug 29 Ezekiel 9-12 Aug 14 Jeremiah 26-29 Aug 30 Aug 15 Jeremiah 30-31 Ezekiel 13-15 Aug 16 Jeremiah 32-34 Aug 31 Ezekiel 16-17 WORDS OF ENCOURAGEMENT FROM YOUR NEBC PRAYER PARTNERS Abraham was seventy-five years old when God promised him “to becomeWhich terma great is nation”a better (seedescription Gen. 12), of and your he life waited as a Christian: twenty-five years “believer” or “Christ-follower”? A believer can be intellectually cer- beforetain about the birth a lot of of his things son withoutIsaac. He necessarily and his wife, putting Sarah, them had into prayed, prac- believed,tice. But and saying stood “I’m in afaith, follower and finallyof Jesus seen Christ” the promise narrows come life down to to pass.a single path. In order to follow the path to which God calls us, first we must “trust” Him, because we will not follow someone we don’t Youtrust. can Trust imagine develops how Abraham as we abide must in Himhave andfelt manydiscover years the later beauty when of GodHis toldcharacter, him to the take depth Isaac of to His the love, top of and a mountain the perfection and sacrifice of His plan. him. ThatSecondly, didn’t tomake follow sense. means Isaac to wasobey what Him. Abraham Jesus says, loved “If the you most. love Me, Isaackeep was My thecommandments” fulfillment of the(John promise 14:15). God When had itgiven comes him. to obeyingNow God God, there are only two responses: I will or I won’t. A true follower was asking him to put his dream on the altar. Abraham didn’t of Jesus combines trust with obedience, endeavoring to say “Yes, I understandwill” when it.it’s It difficult, didn’t seem “Yes, fair. I will” when it’s unpopular, and “Yes, I Butwill” Abraham even when was it obedient. may cause Thus heartache he passed or suffering. the “trust Lastly,test”. And to follow just Jesus means to “serve” Him. As God’s children, we are not to be ob- as he was about to follow through, God stopped him and said, servers; we’re to participate actively in the Lord’s work. Spectators “Abraham,sit and watch, don’t but do we it. Noware called I can to see use you our trust spiritual Me more gifts than and serve anything.”continually. In the body of Christ, each member is called to do his or her part(1 Cor. 12:27-28). As with Abraham, there will be times when God asks us to put our dreamMany onChristians the altar. fail We to have understand to show that Him as - -Christ - that- followerswe don’t have true to have“service” the new (servanthood) house to be inhappy. God’s If Kingdom we don’t ishave more the than baby, simply we’re com- not ing to church on Sunday; but that it involves pouring one’s life into goingsomebody to live else’s. bitter andJesus sour. demonstrated You’re believing this when for your He washed health tothe disci- improve,ples’ feet but in thewhen upper you roomcan say, during “If it the doesn’t Last getSupper. better, The God, Lord’s I’m stillex- goingample to shows honor us You. that I’m the still key going is humility. to be my Unless best,” we (then are youwilling are todoing whatstoop Abraham low and didget anddirty pass in ministering the “trust test”). to others, You weare have putting missed your the point. In addition, a true Christ-follower does not wait to be asked. dreamNobody on requestedthe altar. Andthat whenJesus Godgo and sees wash that the you disciples’ don’t have feet. to haveJust asit - - He- many saw andtimes did God what will was give necessary, you back awhat true you follower were ofwilling Christ to is give alert up.to identify the need and then volunteers to meet it. He will quietly go about his service without looking for recognition or reward. He is The question is: Will you do the right thing when the going gets satisfied with the overwhelming joy that comes by simply giving. tough? Will you trust God when the situation isn’t what you’d thought?As Jesus’ Will followers, you walk we by should faith lookand notto Him by sight, for our and example trust that of ser-God vanthood. If God Himself could take “the very nature of a ser- willvant” not (Phil. only give2:6- 7)you and the perform desires aof menial your heart, task for but His He’ll disciples, do more what than youexcuse ask orcould think! we Wepossibly must cometrust thatup with God for is goingnot serving to work others? out His plan for our life. He’s going to open the right doors, bring the right people, and turn negative situations around, and take us to the fullness of our destiny! August 22, 2021 Sunday Service in the Sanctuary!! “Lets Get Back to Church!” ~Pastor Rice Please see the Health and Safety Protocol. **Social distancing observed.** **Face masks required.** 9:15 AM E-Blast (On Line Only) 10:00 Adult Service 10:00 Blast Zone 10:00 DU Live NOTES How to Become a Member of Northeast Bible Church: 1. Fill out the yellow Guest Card in the seat pocket in front of you, and check the appropriate box on the card. 2. Attend New Member’s Orientation. (Classes are held on 2nd and 3rd Sundays in the choir room immediately following service.) You may register for orientation online at:: www.northeastfamily.org and click on “Join NEBC”. Other Northeast Bible Church Information: Sunday Service Time is 10 a.m. Join the Prayer Team for prayer, Wednesdays at noon in the sanctuary or you can join via conference call [Dial-in Number: (724) 892-1831 Access Code: 351 703 322#]. To accept Christ as your Savior or if you want someone to pray with you, please go to www.nebcfamily.org and select Plan of Salvation or Prayer Request. To sign up for Baptism or a Discipleship Coach, please send an email to [email protected]. Weekly Financial Contributions: August 4, 2021 Contributions $21,424.01 You can give your tithe and other contribu- tions without writing checks or bringing cash by visiting www.nebcfamily.org and click on “Give” or text to give by texting NEBC and the amount (ex. NEBC 50) to 73256. OUR MISSION: Making More and Better Disciples of Jesus Christ. THE 7 ESSENTIAL ELEMENTS OF THE ABUNDANT LIFE: God’s Word Prayer Worship Outreach Fellowship Giving Service Northeast Bible Church 3415 14th Street, Plano TX 75074 972 422 - NEBC (6322) Pastor Bob Rice www.northeastfamily.org May God bless you to Live Well . Live Right . Live Forever! .
Recommended publications
  • The Prophet Jeremiah As Theological Symbol in the Book of Jeremiahâ•Š

    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.
  • It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It

    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.
  • Jeremiah Chapter 38

    Jeremiah Chapter 38

    Jeremiah Chapter 38 Verses 1-6: Jeremiah was preaching surrender as the only way the people could survive the Babylonian onslaught. Believing he was weakening the war effort with his message, Judah’s military officers sought to put Jeremiah to death by throwing him into and abandoned cistern (see verse 6). Zedekiah again lacked the courage to act on the prophet’s behalf. Jeremiah 38:1 "Then Shephatiah the son of Mattan, and Gedaliah the son of Pashur, and Jucal the son of Shelemiah, and Pashur the son of Malchiah, heard the words that Jeremiah had spoken unto all the people, saying," Of these two people we nowhere else read about. Some think that Pashur, whose son Gedaliah was, is the same as is mentioned in (Jer. 20:1). Which is not likely, since he was a priest, and this son was a prince. "And Jucal the son of Shelemiah, and Pashur the son of Malchiah": These had been sent by the king to Jeremiah, to inquire of the Lord, and to pray for him and his people (Jer. 21:1). All four were princes, prime ministers of state, were of great power and authority. And to whom the king could deny nothing, or withstand (Jer. 38:4); these, "Heard the words that Jeremiah had spoken to all the people": That is, to as many of them as came to the court of the prison to visit him. Some out of good will and some out of ill will; and others just out of curiosity. Craving to know by the prophet how things would go with them.
  • Jeremiah Commentary

    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.
  • The Imprisonment of Jeremiah in Its Historical Context

    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.
  • Postgraduate English: Issue 38

    Postgraduate English: Issue 38

    Arena Postgraduate English: Issue 38 Postgraduate English www.dur.ac.uk/postgraduate.english ISSN 1756-9761 Issue 38 Spring 2019 Editors: Aalia Ahmed and Lucia Scigliano The Author(s) of the Book of Jeremiah Francesco Arena University of Edinburgh ISSN 1756-9761 1 Arena Postgraduate English: Issue 38 The Author(s) of the Book of Jeremiah Francesco Arena University of Edinburgh Postgraduate English, Issue 38, Spring 2019 1. Biblical Prophecy, the Prophet Jeremiah and His Book In this short article, I will deal with a simple matter, namely, who wrote the book of Jeremiah, one of the major prophetic books in the Bible. As is often the case, such a straightforward question has quite an intricate answer. However, before proceeding, given the specificity of the topic (many, I am sure, will be familiar with the Bible as a collection of books, but fewer might be acquainted with the minutiae of the prophet Jeremiah and the book named after him), some introductory notes are necessary. Counting fifty-two chapters, the book of Jeremiah is the longest book ascribed by the biblical tradition to one of the so-called ‘writing prophets’.1 Traditionally, Jeremiah bears the title of ‘prophet’ (in Hebrew, nāvi), and Prophets (Hebrew, Nevi’im) is also the title for that part of the Bible that goes from the book of Joshua to that of Malachi. As a prophet, Jeremiah acts as a mediator between the divine and the humane spheres,2 and, although Hebrew prophets are sometimes involved in the prediction of future things, they are not merely foretellers.
  • Fact Sheet for “Warnings Fulfilled, Exactly” Jeremiah 46-51 Pastor Bob Singer 03/10/2019

    Fact Sheet for “Warnings Fulfilled, Exactly” Jeremiah 46-51 Pastor Bob Singer 03/10/2019

    Fact Sheet for “Warnings Fulfilled, Exactly” Jeremiah 46-51 Pastor Bob Singer 03/10/2019 We have come to 6 chapters, 231 verses, detailing the destruction of peoples and nations. This has been a long time coming. There have been lifetimes of warning from God that went unheeded. Now, God would soon fulfill His warning, and it would all came down quickly. These chapters are set in the future tense, but these events would take place in their very near future. We have the luxury of seeing these events after the fact. And what we see is that they all came about, every one of them, exactly as God predicted. There are several themes that run through these chapters. Each of them has a poignant message for us and what is happening in our world today. 1 – It is the God of the Bible who is really pulling the strings on nations and peoples. 2 – The various gods that people worship are nothing. 3 – God remains faithful to His people even though He may punish them. 4 – God graciously restored some of those nations, while he made others a permanent desolation, right down to this day. 5 – Only God can tell the future with 100% accuracy. Egypt (Jeremiah 46) Read Jeremiah 46:25-27. Philistines (Jeremiah 47) 47:6 Ah, sword of the LORD! How long till you are quiet? Put yourself into your scabbard; rest and be still! 7 How can it be quiet when the LORD has given it a charge? Against Ashkelon and against the seashore he has appointed it." Moab (Jeremiah 48) 48:6 Flee! Save yourselves! You will be like a juniper in the desert! 7 For, because you trusted in your works and your treasures, you also shall be taken; and Chemosh shall go into exile with his priests and his officials.
  • Jeremiah 46-1-28

    Jeremiah 46-1-28

    Jeremiah’s Prophecies To The Nations Jeremiah 46:1-28 Introduction In the opening chapter the Lord spoke to Jeremiah and said, “Before I formed you in the womb I knew you; before you were born I sanctified you; and I ordained you a prophet to the nations” (Jeremiah 1:6). In these final chapters (46-51) the Lord prophesies about the future of foreign nations. Jeremiah’s ministry has stretched out 40 years. What value is there in examining the prophecies to these ancient nations that surrounded Israel and Judah? God is in charge. God is sovereign. God is the God of the nations. God raises up one nation and lays down the other. Over and over again we read in God’s Word about His plans and His purposes. Over and over we read God says “I will” or “I will not”. Does God order the course of nations? Is God really controlling everything? Egypt’s Two Prophecies A.T. Pierson used to say “history is His story”. God judged Egypt in the past when he delivered the children of Israel from bondage. Now we are given another glimpse of Egypt’s future in the famous battle of Carchemish and the invasion of Egypt. The Lord has a message for Egypt. The Lord has determined to judge Egypt for pride, brutality and idolatry (see The Preacher’s Outline and Sermon Bible p. 159). What can we learn from these ancient prophecies? If God judged the nations in the past for pride, brutality and idolatry--doesn’t it make sense He will do so in the future? Pride and violence invite judgment.
  • Jeremiah's Royal Oracle

    Jeremiah's Royal Oracle

    118 Mavinga, “Jeremiah’s Royal Oracle,” OTE 24/1 (2011): 118-141 Jeremiah’s Royal Oracle: A Contextual Reading of 23:1-8 and 33:14-26 in the African Leadership Situation JOSEPH N. MAVINGA (U NIVERSITY OF KWA ZULU -NATAL ) ABSTRACT The royal oracle in Jeremiah (23:5-6; 33:14-16) intervened in the Judean context as a real challenge with regard to a “loyal leader- ship” capable of restoring social justice in the community. This challenge is of significance to the current African leadership, par- ticularly, in the Democratic Republic of the Congo. This paper, -texts of Jeremiah in their contexts. Sec צמח firstly, analyses the ondly, it discusses the context of African leadership. Thirdly, in con- sidering the two contextual poles as two sets of protagonists which mirror in each other, the African leadership situation is brought to Jeremiah’s texts in their contexts. In this regard, an appropriative process of the texts in their contexts is realised which provides the African leadership with insight on how to be “loyal” in managing public affairs . A INTRODUCTION Jeremiah’s oracle on a “loyal leader” to come is confined to the period of the last five Judean kings “from Josiah (640-609 B.C.E.) to Zedekiah (597-587 1 B.C.E.).” This time was marked by a lack of social justice due to the corrupt behaviour of the ruling class in Judah. This particular context of the leadership In its use of . צמח failure in Jerusalem had elicited Jeremiah’s dynastic oracle on the metaphoric sense, this royal oracle on a “branch” refers to the arrival of a “loyal leader” in the context of corrupt kings who were unable to promote social life in the Judean community.
  • Jeremiah 46:1 TRIGGER for the LAST DAYS JUDGMENT of NATIONS

    Jeremiah 46:1 TRIGGER for the LAST DAYS JUDGMENT of NATIONS

    mark h lane www.biblenumbersforlife.com Jeremiah 46:1 TRIGGER FOR THE LAST DAYS JUDGMENT OF NATIONS 2014, Aug. 13 NEWS Mark this carefully: the Yazedis, who are being rescued from Mount Sinjar in Iraq by Kurds as we speak, are accused by Arabs of worshiping Lucifer. The Yazedis themselves call Lucifer the 'Peacock Angel'. They say they don't worship him, but they also say Adam did well to follow his advice and leave the garden. Everyone agrees the Yazedi belief is very ancient, at least 6,000 years old. Some say they are Zoroastrian, but Yazedis won't comment. BIBLE COMMENTARY Jeremiah chapter 46 is the 791st book in the Bible. 791 = 7 x 113. The number 7 means 'Time' (7) or 'The End' (7) and 113 means 'The Rapture' (113). The contents of this chapter relate to the Time (7) of the Rapture (113). As we will see, the prophetic events happening before our eyes and described in Jeremiah chapter 46 place us in history right before the rapture! Verse 1 of chapter 46 says: 'This is the word of the LORD that came to Jeremiah the prophet concerning the nations.' (46:1) The gematria, or numerical value of the letters of verse 1, is 1287 = 9 x 143 = 33 x 39. This tells us the core hidden message in verse 1 is: 'Judgement' (9) of 'Factions' (143) and it can also be interpreted 'Holy Mystery' (33) of 'Disease' (39). God is laying down why judgment is coming on this world. The reason may shock you. The factions among Christians - denominations – is the main cause of the disasters to come.
  • Jeremiah 412

    Jeremiah 412

    1 graceWORKS ! GOING DEEPER The Papou Study Bible is a daily study provided by me to help folks explore the depth and joy of the “conneXion” life of God. It’s my personal study, and is not intended as a doctrinal statement or statement of any church or denomination or congregation. It’s also my belief that “grace” works, and the servant of God should always want to go deeper. Multi-tasking as usual, I’m also calling this the “Papou Study Bible.” I’m writing it as if I were speaking to my girls Paige, Stephanie, and Ashley, and any descendant they have (particularly Nicole, Joey, Matthew, Dylan, Julianne, and Lizzie, who know me as “Papou”). And to anyone who wants to consider me a spiritual Dad or “Papou.” I want them to be able to study the Bible with Papou (grandpa in Greek) after I’m gone---and if they don’t, I’ll haunt them. The Scriptures say it’s noble to “search the Scriptures daily” to verify truth like the ancient Bereans did (Acts 17:11). My folks came from Berea. My incredible Dad (and your grandfather and great grandfather, guys), Vasil Charles Valekis taught me to do this like he did---every day until I die. He taught me and everyone I know to go to church no matter what and to put God first. While Mama (Maria Pagona Stratakis Valekis) never really did this, she made sure we listened to Daddy on this one. She would have hit us with a spatula or frying pan or worse if we didn’t.
  • Josiah's Bid for Armageddon the Background of the Judean-Egyptian Encounter in 609 B.C

    Josiah's Bid for Armageddon the Background of the Judean-Egyptian Encounter in 609 B.C

    Josiah's Bid for Armageddon The Background of the Judean-Egyptian Encounter in 609 B.C. ABRAHAM MALAMAT Hebrew University, Jerusalem In attempting to clarify the historical background of the clash between Judah and Egypt at Megiddo in the summer of 609 B. C., we are faced with a double dilemma: historically and militarily, we must ask who held Megiddo at this time. Did Josiah, king of Judah, seek here to block the Egyptian advance to the north? Or did Megiddo already serve as an Egyptian base? And then, there is the archaeological quandary concerning Stratum II at Megiddo, generally ascribed to the second half of the seventh century B. C. Was the massive building discovered in this stratum an Israelite fortress built by Josiah, as often thought, or should it be regarded as Egyptian, whether actually built by Egyptians or merely appropriated? In my recent studies on this period, I have noted the latter possibility, and have assumed that Josiah's move was intended, inter alia, against the center of the former Assyrian province of Magiddu which, in the meantime, had most likely been taken over by the Egyptians, recently acquired allies of Assyria.1 The lack of clear-cut data, however, leaves any prefer­ ence between the above alternatives in the realm of conjecture. I. Megiddo Stratum II-Israelite or Egyptian? Let us first review the archaeological evidence from Megiddo Strata III-II (see plan).2 It is almost unanimously agreed today that Megiddo Stratum III represents the seat of the Assyrian province founded after the annexation of the norther parts of the kingdom of Israel 1 See A.