Lesson 97 – Covenant Renewed 2 Kings 23:1-37
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Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte. -
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. -
Idolatry in the Ancient Near East1
Idolatry in the Ancient Near East1 Ancient Near Eastern Pantheons Ammonite Pantheon The chief god was Moloch/Molech/Milcom. Assyrian Pantheon The chief god was Asshur. Babylonian Pantheon At Lagash - Anu, the god of heaven and his wife Antu. At Eridu - Enlil, god of earth who was later succeeded by Marduk, and his wife Damkina. Marduk was their son. Other gods included: Sin, the moon god; Ningal, wife of Sin; Ishtar, the fertility goddess and her husband Tammuz; Allatu, goddess of the underworld ocean; Nabu, the patron of science/learning and Nusku, god of fire. Canaanite Pantheon The Canaanites borrowed heavily from the Assyrians. According to Ugaritic literature, the Canaanite pantheon was headed by El, the creator god, whose wife was Asherah. Their offspring were Baal, Anath (The OT indicates that Ashtoreth, a.k.a. Ishtar, was Baal’s wife), Mot & Ashtoreth. Dagon, Resheph, Shulman and Koshar were other gods of this pantheon. The cultic practices included animal sacrifices at high places; sacred groves, trees or carved wooden images of Asherah. Divination, snake worship and ritual prostitution were practiced. Sexual rites were supposed to ensure fertility of people, animals and lands. Edomite Pantheon The primary Edomite deity was Qos (a.k.a. Quas). Many Edomite personal names included Qos in the suffix much like YHWH is used in Hebrew names. Egyptian Pantheon2 Egyptian religion was never unified. Typically deities were prominent by locale. Only priests worshipped in the temples of the great gods and only when the gods were on parade did the populace get to worship them. These 'great gods' were treated like human kings by the priesthood: awakened in the morning with song; washed and dressed the image; served breakfast, lunch and dinner. -
The Asherah Pole
Christian Idolatry Then and Now: The Asherah Pole Author: Pierre Dungee www.getyouranswersonline.com In this short book, we are going to look at the Asherah pole. Just so we have a working knowledge of idolatry, let’s look at what and idol is defined as: noun 1. a material object, esp a carved image, that is worshipped as a god 2. Christianity Judaism any being (other than the one God) to which divine honour is paid 3. a person who is revered, admired, or highly loved We also have the origin of this word, so let’s take a look at it here: o mid-13c., "image of a deity as an object of (pagan) worship," o from Old French idole "idol, graven image, pagan god," o from Late Latin idolum "image (mental or physical), form," used in Church Latin for "false god," o from Greek eidolon "appearance, reflection in water or a mirror," later "mental image, apparition, phantom,"also "material image, statue," from eidos "form" (see - oid). o Figurative sense of "something idolized" is first recorded 1560s (in Middle English the figurative sense was "someone who is false or untrustworthy"). Meaning"a person so adored" is from 1590s. From the origins of the word, you see the words ‘pagan’, ‘false god’, ‘statue’, so we can correctly infer that and idol is NOT a good thing that a Christian should be looking at or dealing with. The Lord has given strict instructions about idols as you can see in scripture here: Leviticus 26:1 - Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God. -
Week 1 Elijah the Prophet Wednesday Bible Study
Week 1 Elijah the Prophet Wednesday Bible Study Elijah and Ahab 1 Kings 16:29-17:6 After the death of Solomon in 931 BC, the kingdom of Israel split into a northern and southern kingdom. Solomon’s son, Rehoboam the rightful heir, ruled in the Southern Kingdom of Judah, with the real capital of Jerusalem. His kingdom was made up of two tribes, Judah and Benjamin. The northern kingdom of Israel was led by Jeroboam and was made up of the other ten tribes. Samaria was its capital. Elijah was called by God to be a prophet primarily to the northern king- dom of Israel in 870 BC. His name means “My God is Yahweh”. He served during the reigns of Ahab and Ahaziah in Israel. Two of the most evil kings in Israel’s his- tory. 1. A Wicked King. 1 Kings 16:29-34 Ahab did more evil in the sight of the Lord that any king before him. vs.30 He considered it trivial the sins of Jeroboam: 1 Kings 12:25-33; He married a foreign woman, forbidden by God’s law. Deut. 7:3-4. Ahab formalized Baal worship in Israel. Baal (storm-god Hadad) was the most important God among the Canaanite peoples. Israel, divided or undivided was continually tempted to adulterate themselves and worship this false God.. In Ancient Near Eastern thought, the plural Baals referred to various attributes of the one Baal, however came to be thought of as independent gods by some. Worship of Baal involved human sacrifice, Incense and other sacrifice and fertility rights. -
Royal Devotion
CORNERSTONECONNECTIONS FEBRUARYFEBRUARY23232008 royal devotion Scripture Story: 2 Chronicles 14–16; 1 Kings 15:8–16:34. Commentary: Prophets and Kings, chapter 8. PREPARING TO TEACH made alliances with foreign nations and evil people. Then he responded with rage when Hanani confronted I. SYNOPSIS him with his sin. In spite of such blunders, he is still cornerstone Again and again in the Bible we find this descrip- remembered in a positive way. Second Chronicles tion of an Israelite king: “He did evil in the eyes of the 15:17 offers this summary: “Although he did not Lord” (1 Kings 22:52; 2 Kings 8:18; 15:18, etc., NIV). remove the high places from Israel, Asa’s heart was Therefore it’s refreshing to find that rare exception fully committed to the Lord all his life” (NIV). when a king such as Asa is remembered as one who connections “did what was good and right in the eyes of the Lord II. TARGET his God” (2 Chronicles 14:2, NIV). In ancient Israel, full The students will: devotion to God was a rare virtue. • Learn about some of the lesser-known charac- Full devotion is still a rare virtue today. In many ters in Israel’s history. (Know) respects ours is a culture of compromise. Never - • Discover the rich lessons to be learned from theless, Jesus still calls us to be sold out, signed up, God’s people in the past. (Feel) and fully committed to building the kingdom of God on • Be challenged to fully commit to Jesus Christ. 39 earth. -
The 'Jezebel Spirit ': a Scholarly Inquiry
Original Research The ‘Jezebel spiriT’: A scholArly inquiry Authors: ABSTRACT Trudie Stark1 Queen Jezebel is rightly recognised as one of the powerful women in the Old Testament. In the Hans J.M. van Deventer1 biblical text she is introduced as a ‘foreign’ queen and wife to Ahab, the 8th century king of the northern kingdom, Israel. This article examines some of the interpretations of this character in Affiliations: the church over the centuries. The focus falls on the latest development in this regard whereby, 1Faculty of Humanities, in some circles, the biblical character is linked to the existence of a ‘Jezebel spirit’ within the North-West University contemporary church. On the basis of a narratological reading of the Jezebel texts it is indicated (Vaal Triangle Campus), that such an interpretation is unfounded and fails to take cognisance of developments in biblical South Africa interpretation related to literary understandings of the text. Correspondence to: Hans van Deventer INTRODUCTION e-mail: Jezebel is doubtless the most infamous of all the female figures in the Hebrew Bible. She is seen as the hans.vandeventer@nwu. embodiment of feminine evil. References by evangelical preachers to Jezebel as a ‘spirit’ create an enemy ac.za ‘outside’ the individual rather than confronting personal sin. Frangipane (1994:119) refers to Jezebel as a stronghold of immense proportions, a way of thinking that exists unchecked in most churches. Postal address: Some references identify Jezebel as the source of obsessive sensuality, unbridled witchcraft, hatred of PO Box 1174, Vanderbijl male authority and false teachings in the church and society at large. -
The Ironic Death of Josiah in 2 Chronicles
3mitchell.qxd 5/1/2006 9:29 AM Page 421 The Ironic Death of Josiah in 2 Chronicles CHRISTINE MITCHELL St. Andrew’s College Saskatoon, SK S7N 0W3, Canada MOST RECENT STUDIES OF 2 Chronicles 34–35 have attempted to deal with various historical issues of the text.1 Although many of the insights from these studies are valuable, very little attention has been paid to reading Josiah’s rule and death in 2 Chronicles from a literary perspective.2 In this contribution, there- fore, I propose a literary reading of 2 Chronicles 34–35 on the terms of the Chron- I would like to thank Gary Knoppers and Ehud Ben Zvi for their comments on this article as it evolved. Any errors that remain are, of course, my own. 1 The discussion began with H. G. M. Williamson, “The Death of Josiah and the Continuing Development of the Deuteronomic History,” VT 32 (1982) 242-48, and continued with C. T. Begg, “The Death of Josiah: Another View,” VT 37 (1987) 1-8; H. G. M. Williamson, “Reliving the Death of Josiah: A Reply to C. T. Begg,” VT 37 (1987) 9-15; Zipora Talshir, “The Three Deaths of Josiah and the Strata of Biblical Historiography (2 Kings xxiii 29-30; 2 Chronicles xxxv 20-5; 1 Esdras i 23-31),” VT 46 (1996) 213-36; Baruch Halpern, “Why Manasseh Is Blamed for the Babylonian Exile: The Evolution of a Biblical Tradition,” VT 48 (1998) 473-514. The work in these articles is often in conversation with that of C. -
The Argei: Sex, War, and Crucifixion in Rome
THE ARGEI: SEX, WAR, AND CRUCIFIXION IN ROME AND THE ANCIENT NEAR EAST Kristan Foust Ewin, B.A. Thesis Prepared for the Degree of MASTER OF ARTS UNIVERSITY OF NORTH TEXAS May 2012 APPROVED: Christopher J. Fuhrmann, Major Professor Ken Johnson, Committee Member Walt Roberts, Committee Member Richard B. McCaslin, Chair of the Department of History James D. Meernik, Acting Dean of the Toulouse Graduate School Ewin, Kristan Foust. The Argei: Sex, War, and Crucifixion in Rome and the Ancient Near East. Master of Arts (History), May 2012, 119 pp., 2 tables, 18 illustrations, bibliography, 150 titles. The purpose of the Roman Argei ceremony, during which the Vestal Virgins harvested made and paraded rush puppets only to throw them into the Tiber, is widely debated. Modern historians supply three main reasons for the purpose of the Argei: an agrarian act, a scapegoat, and finally as an offering averting deceased spirits or Lares. I suggest that the ceremony also related to war and the spectacle of displaying war casualties. I compare the ancient Near East and Rome and connect the element of war and husbandry and claim that the Argei paralleled the sacred marriage. In addition to an agricultural and purification rite, these rituals may have served as sympathetic magic for pre- and inter-war periods. As of yet, no author has proposed the Argei as a ceremony related to war. By looking at the Argei holistically I open the door for a new direction of inquiry on the Argei ceremony, fertility cults in the Near East and in Rome, and on the execution of war criminals. -
Jeremiah, the Deuteronomic Prophet Studies in the Theology and the Life of Jeremiah
Jeremiah, the Deuteronomic Prophet Studies in the Theology and the Life of Jeremiah by Daniel J. Lewis © Copyright 1990 by Diakonos, Inc Troy, Michigan United States of America 2 PREFACE Outside of academic circles, the prophets of the Old Testament take a decided back seat in biblical studies. For laypersons, the prophets are difficult to follow, and their messages seem to lack relevancy for the 21st century. Narrative literature, such as is found in the books of Joshua through Kings, is much simpler, at least on the surface. What little time is spent on the prophets is usually given to the attempt to either buttress an eschatological scheme of one sort or another or else uncover messianic predictions which have a direct connection with the New Testament. Christian ministers fare somewhat better, but still, the prophets do not make for easy preaching material, outside of a few well-worn passages. In the end, the average church attendant probably knows little or nothing about the writings of the prophets. This lack is especially problematic when one considers that there are two historical foci in the Old Testament, the exodus and the exile. The prophets are the 3 ones who give theological meaning to this latter event, and I am well within the mark when I say that it is every bit as significant as the first one. In one sense, the exile was the exodus in reverse. The nation which was liberated and planted in the land of promise, a land from which she was never to be uprooted, was driven out and scattered among the other nations. -
2 Kings 22-23 • the Josiah Reforms
2 Kings 22-23 • The Josiah Reforms Introduction Why do we sometimes desire and pray for “revival”? Are we praying for something specifically we perceive is needed, or are we just desiring an emotional change in our self or church? It’s interesting that “revival” is not a word that exists in the entire Bible. Josiah’s reforms—which might be a biblical example of spiritual revival—began with one heart’s desire for God more than self. 1Josiah was eight years old when he [Read v.22:1-2] became king, and he reigned thirty-one years in Jerusalem; and his mother’s Q: Compared to other kings, which way did Josiah “walk”? Against whom name was Jedidah the daughter of Adaiah is he measured? What else characterized his life? 2 of Bozkath. He did right in the sight of A: He “did right in the sight of the Lord and walked in all the ways of his the LORD and walked in all the way of his father David…” He is compared to David in his whole devotion to the father David, nor did he turn aside to the Lord. His life was characterized by the fact that he did not turn aside to right or to the left. the right or to the left. What does that mean? How remarkable is it that (1) he was not like his father Amon nor grandfather Manasseh, and (2) he began reforms at such a young age. Application: What does the life of Josiah teach us about the spiritual component of parenting? Or if one’s parents AREN’T a spiritual role model? Q: What does it mean that Josiah (and David) were wholly devoted to the Lord? Does it mean they never sinned? A: It doesn’t mean that they did not sin. -
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Naked Bible Podcast Episode 117: Ezekiel 8-9 Naked Bible Podcast Transcript Episode 117 Ezekiel 8-9 September 10, 2016 Teacher: Dr. Michael S. Heiser (MH) Host: Trey Stricklin (TS) Episode Summary Ezekiel 8 and 9 falls in the section of Ezekiel that concerns two themes: the punishment of Jerusalem and the departure of the glory of God. In Chapter 8 we’re introduced to some specific points of Israelite idolatry – worship of Asherah and worshipping the creator as though he were part of creation. Ezekiel 9 hearkens back to our earlier episode about God keeping a record of the faithful. The judgment vision also takes us back to similar events like the death angel at Passover. Transcript TS: Welcome to the Naked Bible Podcast, Episode 117—Ezekiel chapters 8 and 9. I’m the layman, Trey Stricklin, and he’s the scholar, Dr. Michael Heiser. Hey Mike, how’re you doing this week? MH: Very good, very good Trey, how are you? TS: I’m doing pretty good! Things are normal… things are normal. And we’re moving right along through Ezekiel. You know it’s funny that I’m starting to see the name “Ezekiel” everywhere… on football, on TV… MH: Speaking of football, how did you do on the first week? TS: Yeah, I don’t think I had anybody on the first night, so it remains to be seen on Sunday. MH: I can’t remember… did you draft Ezekiel Elliot? TS: Of course I did! 1 Naked Bible Podcast Episode 117: Ezekiel 8-9 MH: That’s right… I called you a “Homer” during the draft… that’s right.