The Book of Hebrews
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1) Meeting Your Bible 2) Discussing the Bible (Breakout Rooms for 10
Wednesday Wellspring: A Bible Study for UU’s (part 1) Bible Study 101: Valuable Information for Serious Students taught by Keith Atwater, American River College worksheet / discussion topics / study guide 1) Meeting Your Bible What is your Bible’s full title, publisher, & publication date? Where did you get your Bible? (source, price, etc.) What’s your Bible like? (leather cover, paperback, old, new, etc.) Any Gospels words in red? What translation is it? (King James, New American Standard, Living Bible, New International, etc.) Does your Bible include Apocrypha?( Ezra, Tobit, Maccabees, Baruch) Preface? Study Aids? What are most common names for God used in your edition? (Lord, Jehovah, Yahweh, God) The Bible in your hands, in book form, with book titles, chapter and verse numbers, page numbers, in a language you can read, at a reasonably affordable price, is a relatively recent development (starting @ 1600’s). A Bible with cross-references, study aids, footnotes, commentary, maps, etc. is probably less than 50 years old! Early Hebrew (Jewish) Bible ‘books’ (what Christians call the Old Testament) were on 20 - 30 foot long scrolls and lacked not only page numbers & chapter indications but also had no punctuation, vowels, and spaces between words! The most popular Hebrew (Jewish) Bible @ the time of Jesus was the “Septuagint” – a Greek translation. Remember Alexander the Great conquered the Middle East and elsewhere an “Hellenized’ the ‘Western world.’ 2) Discussing the Bible (breakout rooms for 10 minutes. Choose among these questions; each person shares 1. Okay one bullet point to be discussed, but please let everyone say something!) • What are your past experiences with the Bible? (e.g. -
“Men of Faith” in 2 Enoch 35:2 and Sefer Hekhalot 48D:101
Andrei A. Orlov Marquette University The Heirs of the Enochic Lore: “Men of Faith” in 2 Enoch 35:2 and Sefer Hekhalot 48D:101 [forthcoming in Old Testament Apocrypha in the Slavonic Tradition: Continuity and Diversity. (Eds. L. DiTommaso and C. Böttrich; Journal for the Study of the Pseudepigrapha Supplement Series; London/New York: T&T Clark, 2005)] “Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; but keep the seventy that were written last, in order to give them to the wise among your people. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge.” 4 Ezra 14 Enoch and Moses Chapter 35 of 2 (Slavonic) Enoch, a Jewish apocalypse apparently written in the first century CE,2 unveils the story of the transmission of the Enochic scriptures and their 1 Part of this paper was read at the Annual Meeting of SBL/AAR, San Antonio, 23-26 November 2004. 2 On the possible date of the pseudepigraphon see the following investigations: R. H. Charles and W. R. Morfill, The Book of the Secrets of Enoch (Oxford: Clarendon Press, 1896); M. I Sokolov, “Materialy i zametki po starinnoj slavjanskoj literature. Vypusk tretij, VII. Slavjanskaja Kniga Enoha Pravednogo. Teksty, latinskij perevod i izsledovanie. Posmertnyj trud avtora prigotovil k izdaniju M. Speranskij,“ COIDR 4 (1910), 165; N. Schmidt, "The Two Recensions of Slavonic Enoch," JAOS 41 (1921) 307-312; G. Scholem, Ursprung und Anfänge der Kabbala (SJ, 3; Berlin: De Gruyter, 1962), 62-64; M. -
EM05102020 Notes
through His Word. Then, whether you’re alone or with a group, read Hebrews 3:1-6 aloud. GOD’S HOUSE 3. Hebrews 3:1 begins with “therefore.” What is the “therefore” there for? That is, what has the writer said about Jesus in the rst two chapters of the book? THE FINAL WORD: KNOWING CHRIST THROUGH HEBREWS | HEBREWS 3:1-6 4. What do you think it means that Jesus is “our apostle and high priest”? Why might that be MAY 10, 2020 | PASTOR MATT ERICKSON important? 5. In verse 2, the writer begins a comparison between Moses and Jesus, beginning here with “Therefore, holy brothers and sisters, who share in the heavenly calling, x your thoughts on Jesus, their similarity in faithfulness. How was Moses faithful to God from what you know about whom we acknowledge as our apostle and high priest.” (Hebrews 3:1) him from Scripture? 6. Exodus 33:11 tells us “The LORD would speak to Moses face to face, as one speaks to a friend.” What do you think that tells us about how God’s viewed Moses? Moses and God’s House (Hebrews 3:2) 7. Verses 3-6 outline several contrasts between Moses and Jesus. How would you describe Faithful in returning to Egypt (Exodus 3-4) these contrasts in your own words? Faithful in speaking to God’s people and Pharaoh (Exodus 5-13) 8. Why was Moses’ message to the Israelites powerful and meaningful in his day? At the Faithful at the Red Sea (Exodus 14-15) same time, in what ways was Moses’ message still anticipatory of something yet to come, Faithful to lead through troubles (Exodus 16-18) “bearing witness to what would be spoken by God in the future” (3:5)? Faithful at Sinai (Exodus 19-25) 9. -
God's Last Word: an Exposition of Hebrews – Volume 2 – by Derek
God’s Last Word: An Exposition Of Hebrews – Volume 2 – by Derek Prince — Study Note Outline — GLW2 Six Tape Series 1107 Hebrews 5:1 – 6:2 1108 Hebrews 6:1 – 6:6 1109 Hebrews 6:6 – 7:19 1110 Hebrews 7:20 – 7:28 1111 Review And Hebrews 8:1 – 8:7 1112 Hebrews 8:7 – 9:5 Analysis of Hebrews Chapter 5 5:1 First occurrence of offer/offering and of sacrifice. Function of a priest defined (see page 2/5). 5:2 Conscious of his own weakness—therefore does not “overreact”—not easily “shocked.” 5:3 Obligated to offer sacrifice also for his own sins. 5:4 Not self-appointed—but by God’s sovereign choice. 5:5–6 Applied to Jesus—supported by two Old Testament quotations: Ps. 2:7; 110:4. (Both have already been cited in ch. 1.) 5:7 While on earth, the sacrifices Jesus offered were prayer and supplication (compare 13:15). Refers primarily to Gethsemane (compare Matt. 26:36–44; Luke 22:39–46). He was heard because of His “godly fear” (compare 11:7)— expressed by renouncing His own will—a pattern for us. He was saved not from death, but out of death by resurrection (compare Ps. 89:26–27). 5:8 Even sons have to learn obedience—there is only one way: by obeying. 5:9 As Savior and High Priest, Jesus had to be made perfect (connected again with suffering). Thereafter He became the source of eternal salvation—to those who continue to obey Him. Note the emphasis on obedience. -
Greater Faith (Hebrews 3:1-19)
Greater Assurance; Greater Faith (Hebrews 3:1-19) Main Pt: For believers, Christ has called us to continue our faithfulness in belief. Assurance, [1 John is book “How do I know I am saved?”/ Hebrews = Assurance of salvation] Unbelief, Rest - For the Christian, assurance of salvation is based in the calling and work of Christ, not in man. He is the author & finisher of our faith (Heb. 12:2) - For the Christian, assurance means actually continuing to believe in Christ for the rest of our life. = We continue to believe B/C we ARE saved; we are saved and demonstrate our continued salvation B/C we continue to believe w/o faltering. Context: This chapter intended for Christians: “To holy brothers who share in heavenly calling” Vs. 1 “Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; 2 He [Jesus] was faithful to God who appointed Him, as Moses also was in all His house. 3 For He [Jesus] has been counted worthy of more glory than Moses, just as the builder of the house has more honor than the house. 4 For every house is built by someone, but the builder of all things is God. 5 Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Christ was faithful as a Son over His house—whose house we are, if we hold fast our confidence and the boast of our hope firm until the end. -
70. the Gospel of John—8:12-24
70. The Gospel of John—8:12-24 “The Light of the World” Pt.3 (5/5/19) In our study in John’s gospel we are currently in chapter 8 where we came across one of the seven “I Am” statements of Jesus that John built his gospel around. Every time Jesus called Himself “I AM”, He was declaring that He was the voice from the burning bush (Exodus 3:13-14) where God identified Himself to Moses as the great ‘I AM’. And so, as we study John 8, understand that the whole chapter is built around Jesus’ declaration of divinity—which led to a heated confrontation between Himself and His enemies. II. The Heated Confrontation—v.12-59 A. Round One—Light and Darkness (v.12–20) John 8:12 (NKJV) 12 Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life." And so, this very heated confrontation started with Jesus declaring Himself to be Yahweh (the great I AM) and Messiah—and ended with His enemies picking up stones to kill Him (v.59). The ‘them’ in verse 12 refers to the scribes and Pharisees (v.3)—the ‘scholars’ of Judaism. When Jesus called Himself “the light of the world”—it would have immediately reminded them that Yahweh was likened to ‘light’ in their Scriptures many times (Psalm 27:1; 84:11). 1 And so, when Jesus proclaimed, “I AM—the light of the world”—He was claiming to be the God of Israel—the radiant Shekinah Glory! It was the Shekinah Glory (presence of God in the form of a pillar of fire by night) that was the light that lit their ancestor’s way thru the darkness of the wilderness for those forty years before entering the Promised Land. -
Tanakh Versus Old Testament
Tanakh versus Old Testament What is the Tanakh? The Tanakh (also known as the Hebrew Bible) was originally written in Hebrew with a few passages in Aramaic. The Tanakh is divided into three sections – Torah (Five Books of Moshe), Nevi’im (Prophets), and Ketuvim (Writings). The Torah is made up of five books that were given to Moshe directly from God after the Exodus from Mitzrayim. The Torah was handed down through the successive generations from the time of Moshe. The Torah includes the creation of the earth and the first humans, the Great Flood and the covenant with the gentiles, the Hebrew enslavement and Exodus of the Hebrews from Mitzrayim, giving of the Torah, renewal of Covenant given to Avraham, establishment of the festivals, wandering through the desert, the Mishkan, Ark, and Priestly duties, and the death of Moshe. The Nevi’im covers the time period from the death of Moshe through the Babylonian exile and contains 19 books. The Nevi’im includes the time of the Hebrews entering Eretz Yisrael, the conquest of Yericho, the conquest of Eretz Yisrael and its division among the tribes, the judicial system, Era of Shaul and David, Shlomo’s wisdom and the construction of the First Beit HaMikdash, kings of Yisrael and Yehuda, prophecy, messianic prophecies, and the Babylonian exile. The Ketuvim covers the period after the return from the Babylonian exile and contains 11 books. The Ketuvim is made up of various writings that do not have an overall theme. This section of the Tanakh includes poems and songs, the stories of Iyov, Rut, and Ester, the writings and prophecies of Dani’el, and the history of the kings of Yisrael and Yehuda. -
HEBREWS 6:4–6 from an ORAL CRITICAL PERSPECTIVE Casey W
JETS 51/4 (December 2008) 753–67 HEBREWS 6:4–6 FROM AN ORAL CRITICAL PERSPECTIVE casey w. davis* i. introduction Few biblical passages have caused more confusion and argumentation than Heb 6:4–6: “For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to con- tempt.”1 Learned writers have struggled for nearly two millennia to decipher these enigmatic verses. Recent strategies have employed new approaches, including a synthetic look at the five warning passages in the book, dis- course analysis, comparison to Roman patron-client relationships, and the investigation of OT backgrounds, Jewish apocalyptic, and pneumatological literature.2 All of these methods are viable because they recognize the mindset of the original audience. As Dave Mathewson states, “One of the important ways in which Old Testament allusions and echoes function is to create a concep- tual or semantic grid through which reality is perceived.”3 Such a perceptual grid is crucial to understanding how the original audience would understand what they were hearing. The purpose of this * Casey Davis is associate professor of New Testament Studies at Roberts Wesleyan College, 2301 Westside Drive, Rochester, NY 14624. 1 Unless otherwise noted, all Scripture quotations are from the nrsv. 2 A synthetic look at the warning passages: S. -
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. -
Hebrews 6:13-15 Commentary
Hebrews 6:13-15 Commentary PREVIOUS CONSIDER JESUS OUR GREAT HIGH PRIEST NEXT Click chart to enlarge Charts from Jensen's Survey of the NT - used by permission Hebrews - Charles Swindoll The Epistle to the Hebrews INSTRUCTION EXHORTATION Hebrews 1-10:18 Hebrews 10:19-13:25 Superior Person Superior Priest Superior Life of Christ in Christ In Christ Hebrews 1:1-4:13 Hebrews 4:14-10:18 Hebrews 10:19-13:25 BETTER THAN BETTER BETTER BETTER BETTER PERSON PRIESTHOOD COVENANT SACRIFICE LIFE Hebrews 1:1-4:13 Heb 4:14-7:28 Heb 8:1-13 Heb 9:1-10:18 MAJESTY MINISTRY MINISTERS OF OF FOR CHRIST CHRIST CHRIST DOCTRINE DUTY DATE WRITTEN: ca. 64-68AD THE FIVE WARNING PASSAGES IN HEBREWS Heb 2:1-4 (notes) Heb 3:7-4:13 (notes) Heb 5:11-6:12 (notes) Heb 10:26-31 (notes) Heb 12:14-29 (notes) Hebrews 6:13 For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, (NASB: Lockman) Greek: To gar Abraam epaggeilamenos (AMPMSN) o theos, epei kat' oudenos eichen (3SIAI) meizonos omosai, (AAN) omosen (3SAAI) kath' heautou, Amplified: For when God made [His] promise to Abraham, He swore by Himself, since He had no one greater by whom to swear, (Amplified Bible - Lockman) NLT: For example, there was God's promise to Abraham. Since there was no one greater to swear by, God took an oath in his own name, saying: (NLT - Tyndale House) Phillips: When God made his promise to Abraham he swore by himself, for there was no one greater by whom he could swear, (Phillips: Touchstone) Wuest: For when to Abraham God made promise, since He had no one greater by whom to swear, He swore by himself Young's Literal: For to Abraham God, having made promise, seeing He was able to swear by no greater, did swear by Himself, FOR WHEN GOD MADE THE PROMISE TO ABRAHAM SINCE HE COULD SWEAR BY NO ONE GREATER: To gar Abraam epaggeilamenos (AMPMSN) o theos epei kat oudenos eichen (3SIAI) meizonos omosai (AAN): Heb 6:16, 17, 18. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch
ANDREI A. ORLOV THE PILLAR OF THE WORLD: THE ESCHATOLOGICAL ROLE OF THE SEVENTH ANTEDILUVIAN HERO IN 2 (SLAVONIC) ENOCH Introduction In chapter 25 of the 2 Enoch the Lord reveals to the translated antediluvian hero some unique details in the mysteries of creation found neither in earlier Enochic booklets nor in any other Second Temple Jewish materials. One of the important parts of this revelation deals with the order of events that preceded the visible creation. The Deity unveils to the seer that prior to visible creation he called out from nothing the luminous aeon Adoil ordering him to become the foundation of the upper things. The account describes the process of Adoil’s transmutation into the cornerstone of creation on which the Deity establishes his Throne. Several distinguished students of Jewish mystical traditions, including Gershom Scholem and Moshe Idel, noticed that this protological account in chapter 25 dealing with the establishment of the created order appears to parallel the order of eschatological events narrated in chapter 65 where during his short visit to earth Enoch conveys to his children the mystery of the last times. 1 According to Enoch’s instruction, after the final judgment time will collapse and all the righteous of the world will be incorporated into a single luminous aeon. The description of this final aeon appears to bear striking similarities with the primordial aeon Adoil portrayed in chapter 25 as the foundation of the created order. The text also seems to hint that the righteous Enoch, translated to heaven and transformed into a luminous celestial creature, is the first fruit of this eschatological aeon that will eventually gather all the righteous into a single entity.