The Times of the Gentiles
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End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson
November 5, 2017 End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson (1) How does Matthew 24 fit into our on-going study? The view we’ve been teaching (Premillennialism) says there will be a literal world leader (antichrist) who is able to establish peace treaty in the Middle East between Israel and her neighbors for 7 years (Dan. 9:24-27). In the middle of the 7 years he walks into the temple in Jerusalem, takes away the sacrifices (Dan. 12:11), and declares himself to be God (Dan. 9:27; 11:31; Matt. 24:15; Mark 13:14; 2 Thess. 2:3-4). He forces everybody to worship him (2 Thess. 2:4; Rev. 13:15) and requires them to have a mark in order to buy or sell anything anywhere in the world (Rev. 13:16). Matthew 24 helps us see that Jesus’ taught the above scenario too. Jesus mentions all of the following: the existence of the nation of Israel, the temple in Jerusalem, the antichrist, tribulation, the second coming (and possibly rapture). The Temple to Be Destroyed 24 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, “Do you not see all these things? [the Jerusalem temple] Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” The Disciples’ Two Questions 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? [temple being destroyed] And what will be the sign of Your coming, and of the end of the age?” The Tribulation 4 And Jesus answered and said to them: “Take heed that no one deceives you. -
Around the Sea of Galilee (5) the Mystery of Bethsaida
136 The Testimony, April 2003 to shake at the presence of the Lord. Ezekiel that I am the LORD” (v. 23). May this time soon concludes by saying: “Thus will I magnify My- come when the earth will be filled with the self, and sanctify Myself; and I will be known in knowledge of the glory of the Lord and when all the eyes of many nations, and they shall know nations go to worship the King in Jerusalem. Around the Sea of Galilee 5. The mystery of Bethsaida Tony Benson FTER CAPERNAUM, Bethsaida is men- according to Josephus it was built by the tetrarch tioned more times in the Gospels than Philip, son of Herod the Great, and brother of A any other of the towns which lined the Herod Antipas the tetrarch of Galilee. Philip ruled Sea of Galilee. Yet there are difficulties involved. territories known as Iturea and Trachonitis (Lk. From secular history it is known that in New 3:1). Testament times there was a city called Bethsaida Luke’s account of the feeding of the five thou- Julias on the north side of the Sea of Galilee, but sand begins: “And he [Jesus] took them [the apos- is this the Bethsaida of the Gospels? Some of the tles], and went aside privately into a desert place references to Bethsaida seem to refer to a town belonging to the city called Bethsaida” (9:10). on the west side of the lake. A tel called et-Tell 1 The twelve disciples had just come back from is currently being excavated over a mile north of their preaching mission and Jesus wanted to the Sea of Galilee, and is claimed to be the site of be able to have a quiet talk with them. -
The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
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. -
1 Jews, Gentiles, and the Modern Egalitarian Ethos
Jews, Gentiles, and the Modern Egalitarian Ethos: Some Tentative Thoughts David Berger The deep and systemic tension between contemporary egalitarianism and many authoritative Jewish texts about gentiles takes varying forms. Most Orthodox Jews remain untroubled by some aspects of this tension, understanding that Judaism’s affirmation of chosenness and hierarchy can inspire and ennoble without denigrating others. In other instances, affirmations of metaphysical differences between Jews and gentiles can take a form that makes many of us uncomfortable, but we have the legitimate option of regarding them as non-authoritative. Finally and most disturbing, there are positions affirmed by standard halakhic sources from the Talmud to the Shulhan Arukh that apparently stand in stark contrast to values taken for granted in the modern West and taught in other sections of the Torah itself. Let me begin with a few brief observations about the first two categories and proceed to somewhat more extended ruminations about the third. Critics ranging from medieval Christians to Mordecai Kaplan have directed withering fire at the doctrine of the chosenness of Israel. Nonetheless, if we examine an overarching pattern in the earliest chapters of the Torah, we discover, I believe, that this choice emerges in a universalist context. The famous statement in the Mishnah (Sanhedrin 4:5) that Adam was created singly so that no one would be able to say, “My father is greater than yours” underscores the universality of the original divine intent. While we can never know the purpose of creation, one plausible objective in light of the narrative in Genesis is the opportunity to actualize the values of justice and lovingkindness through the behavior of creatures who subordinate themselves to the will 1 of God. -
Conversion to Judaism Finnish Gerim on Giyur and Jewishness
Conversion to Judaism Finnish gerim on giyur and Jewishness Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva -
God Disciplines a Rebellious People
Unit .15 Session .05 God Disciplines a Rebellious People Scripture 2 Chronicles 36:11-21 11 Zedekiah was twenty-one years old when he began until there was no remedy. 17 Therefore he brought to reign, and he reigned eleven years in Jerusalem. up against them the king of the Chaldeans, who killed 12 He did what was evil in the sight of the Lord his their young men with the sword in the house of their God. He did not humble himself before Jeremiah the sanctuary and had no compassion on young man or prophet, who spoke from the mouth of the Lord. 13 virgin, old man or aged. He gave them all into his hand. He also rebelled against King Nebuchadnezzar, who 18 And all the vessels of the house of God, great and had made him swear by God. He stiffened his neck small, and the treasures of the house of the Lord, and and hardened his heart against turning to the Lord, the treasures of the king and of his princes, all these he the God of Israel. 14 All the officers of the priests brought to Babylon. 19 And they burned the house of and the people likewise were exceedingly unfaithful, God and broke down the wall of Jerusalem and burned following all the abominations of the nations. And they all its palaces with fire and destroyed all its precious polluted the house of the Lord that he had made holy vessels. 20 He took into exile in Babylon those who in Jerusalem. 15 TheLord , the God of their fathers, had escaped from the sword, and they became servants sent persistently to them by his messengers, because to him and to his sons until the establishment of the he had compassion on his people and on his dwelling kingdom of Persia, 21 to fulfill the word of the Lord place. -
HAPPY to BE NOBODY Catalog No
PENINSULA BIBLE CHURCH CUPERTINO HAPPY TO BE NOBODY Catalog No. 1079 Matthew 5:1-3 SERIES: THE SERMON ON THE MOUNT First Message Gary Vanderet August 18, 1996 Last week I spent time gathering old photographs the Upper Room Discourse (John 13-17), and the Ser- and other memorabilia from my Junior High days in mon on the Mount (Matthew 5-7). preparation for teaching our Junior High students dur- The Sermon on the Mount is probably the best ing the middle hour this morning. As I browsed known of the teachings of Jesus—and probably the least through my keepsakes, I was struck by two things. obeyed. These words, which are Jesus’ description of First, I see that I’m getting old, and second, the things what he wanted his followers to be and do, are the near- that used to enthrall me are no longer important to me. est thing to a manifesto that he ever uttered. The Ser- Once I thought being successful was a goal worth striv- mon on the Mount is the best explanation, and the clear- ing for, but not anymore. est illustration, of what true Christianity is all about. In my search through my childhood mementos I Christians desperately need to know the difference thought of the children’s story The Velveteen Rabbit, the between true Christianity and the counterfeits that are tale of a toy rabbit who wanted to be more than just a so prevalent today. One man writes: “We live in a day toy sitting on a shelf. I enjoy children’s literature. -
2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I. -
The King Who Will Rule the World the Writings (Ketuvim) Mako A
David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings. -
Dossier on the Ancient History of the Jews
Dossier on the Ancient History of the Jews Richard B. Sorensen, www.unholygrailbook.com Copyright © 2007, All Rights Reserved August 9, 2011 By the waters of Babylon, there we sat down and wept, when we remembered Zion. ~ Psalms 137:1 The country of Israel is a small area only sixty miles wide and one hundred fifty miles long. It is bounded by the Mediterranean Sea on the west and the Arabian Desert on the east, and therefore is a land bridge of relatively fertile ground between Asia Minor to the north and Egypt to the south. This strategic position made the country a battleground throughout the centuries, and the land has been fought over and held by many different nations and peoples: the Canaanites, Hittites, Israelites, Philistines, Assyrians, Babylonians, Persians, Egyptians, Greeks, Syrians, Romans, Arabs, and Jews. Abraham, Ishmael, and Isaac The Book of Genesis tells the story of a Chaldean man named Abraham, who lived around 1900 BC. He dwelt in the city of Ur in Babylonia (modern-day Iraq), and received a call from God to leave Ur and move his family to what was then known as the land of Canaan. Genesis describes how Abraham, whose name means “father of multitudes,” was blessed by God because of his faith and obedience. Abraham was told that through his bloodline the Messiah, “The Anointed One,” would come. All of the peoples of the earth would be therefore be blessed through his descendents. After arriving in Canaan, Abraham settled in the area of Hebron, and he purchased the Caves of Machpelah as a burial place for himself and for future generations of his family. -
Appropriating Apocalyptic: Paul Ricoeur's
APPROPRIATING APOCALYPTIC: PAUL RICOEUR’S HERMENEUTICS AND THE DISCOURSE OF MARK 13 by Peter C. de Vries BA, Pennsylvania State University, 1985 MDiv, Princeton Theological Seminary, 1988 Submitted to the Graduate Faculty of the School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2010 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS AND SCIENCES This dissertation was presented by Peter C. de Vries It was defended on April 2, 2010 and approved by Dale Allison, Professor, Pittsburgh Theological Seminary Alexander Orbach, Associate Professor, Religious Studies Adam Shear, Associate Professor, Religious Studies George Taylor, Professor, School of Law Dissertation Advisor: S. Anthony (Tony) Edwards, Associate Professor, Religious Studies ii Copyright © by Peter C. de Vries 2010 iii APPROPRIATING APOCALYPTIC: PAUL RICOEUR’S HERMENEUTICS AND THE DISCOURSE OF MARK 13 Peter C. de Vries, PhD University of Pittsburgh, 2010 Mark 13 predicts that certain events will occur literally within the generation of Jesus’ contemporaries, and today’s reader recognizes that some of these events have not taken place. The reader therefore appropriates the text as a false configuration of the world because it describes the world differently from how it is. However, the hermeneutics of Paul Ricoeur enables a reader to appropriate the text as a presentation of truth. His argument for textual autonomy supports the contention that a text’s meaning is not limited to what the author intended and the original readers perceived. In new reading contexts, the meaning that comes from the text itself creates an evocative dialectic between the reader’s lived world and the world description of the text. -
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2210 BC 2200 BC 2190 BC 2180 BC 2170 BC 2160 BC 2150 BC 2140 BC 2130 BC 2120 BC 2110 BC 2100 BC 2090 BC Fertile Crescent Igigi (2) Ur-Nammu Shulgi 2192-2190BC Dudu (20) Shar-kali-sharri Shu-Turul (14) 3rd Kingdom of 2112-2095BC (17) 2094-2047BC (47) 2189-2169BC 2217-2193BC (24) 2168-2154BC Ur 2112-2004BC Kingdom Of Akkad 2234-2154BC ( ) (2) Nanijum, Imi, Elulu Imta (3) 2117-2115BC 2190-2189BC (1) Ibranum (1) 2180-2177BC Inimabakesh (5) Ibate (3) Kurum (1) 2127-2124BC 2113-2112BC Inkishu (6) Shulme (6) 2153-2148BC Iarlagab (15) 2121-2120BC Puzur-Sin (7) Iarlaganda ( )(7) Kingdom Of Gutium 2177-2171BC 2165-2159BC 2142-2127BC 2110-2103BC 2103-2096BC (7) 2096-2089BC 2180-2089BC Nikillagah (6) Elulumesh (5) Igeshaush (6) 2171-2165BC 2159-2153BC 2148-2142BC Iarlagash (3) Irarum (2) Hablum (2) 2124-2121BC 2115-2113BC 2112-2110BC ( ) (3) Cainan 2610-2150BC (460 years) 2120-2117BC Shelah 2480-2047BC (403 years) Eber 2450-2020BC (430 years) Peleg 2416-2177BC (209 years) Reu 2386-2147BC (207 years) Serug 2354-2124BC (200 years) Nahor 2324-2176BC (199 years) Terah 2295-2090BC (205 years) Abraham 2165-1990BC (175) Genesis (Moses) 1)Neferkare, 2)Neferkare Neby, Neferkamin Anu (2) 3)Djedkare Shemay, 4)Neferkare 2169-2167BC 1)Meryhathor, 2)Neferkare, 3)Wahkare Achthoes III, 4)Marykare, 5)............. (All Dates Unknown) Khendu, 5)Meryenhor, 6)Neferkamin, Kakare Ibi (4) 7)Nykare, 8)Neferkare Tereru, 2167-2163 9)Neferkahor Neferkare (2) 10TH Dynasty (90) 2130-2040BC Merenre Antyemsaf II (All Dates Unknown) 2163-2161BC 1)Meryibre Achthoes I, 2)............., 3)Neferkare, 2184-2183BC (1) 4)Meryibre Achthoes II, 5)Setut, 6)............., Menkare Nitocris Neferkauhor (1) Wadjkare Pepysonbe 7)Mery-........, 8)Shed-........, 9)............., 2183-2181BC (2) 2161-2160BC Inyotef II (-1) 2173-2169BC (4) 10)............., 11)............., 12)User......