Exploring Zechariah, Volume 2
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Haggai and Zechariah 9—17
LIBRAmiFPtJNCETON JUN 2 9 2007 THEOLOGIC/' L S ,V1INARY r Ob If €ijt Camfantrae mhlt for ^cljools anil CoUejjes. HAGGAl AND ZECHARIAH, aouDon: C. J. CLAY and SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. ©lassoijj: 50, WELLINGTON STREET. 3Lap>ia: F. A. RROCKHAUS. ^.cbj gorfe: THE MAOMILLAN COMPANY. Bombag anU Calcutta: MACMILLAN AND CO., Ltd. [All liights rcsei'ved.] ; Ct)e Camtiitijse MUt (or General Editors :—J. J. S. PERofc^NE,QST).,9 1047 FORMERLY BiSHOP OF WORCEsW«5f>|- ^'^*'- A. F. KIRKPATRICK, D.D., ^^^ Regius Professor of Hebrew. ^L- H^ S aA ZECHARIAH '^H N0T^^Ni:/lN2.R0.DUCTI0N THK' VEN. T. T. PEROWNE, B.D. ARCHDEACON OF NORWICH; LATE FELLOW OF doRPUS CHRISTI COLLEGE, CAMBRIDGE. STEREOTYPED EDITION. (JDambrdrge AT THE UNIVERSITY PRESS. « 1902 First Edition 1886. Reprinted 1888, 1890, 1893, 1897, 1902 PREFACE BY THE GENERAL EDITOR. The General Editor of The Cambridge Bible for Schools thinks it right to say that he does not hold himself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed. In the New Testament more especially questions arise of the deepest theological import, on which the ablest and most conscientious interpreters have differed and always will differ. His aim has been in all such cases to leave each Contributor to the unfettered exercise of his own judgment, only taking care that mere controversy should as far as possible be avoided. He has contented himself chiefly with a careful revision of the notes, with pointing out omissions, with PREFACE. -
Deborah Obeys
Lesson50:LKT 4/14/10 9:49 AM Page 430 Listen to Learn Lesson 50 Judges 4:1-16; 5:4,20-21 Collect Bible, Bible Story 20 pictures from God’s Story for Me Poster Pack #2, Preschool Music #2 DVD or CD God’s Word and player. Deborah “Hear the word of God and obey it.” Luke 11:28 Greet Each Other Listen carefully to my clapping. Begin by God’s Word and Me clapping a rhythmObeys of four beats. Children echo I can obey God’s Word. the rhythm. Continue for a few moments, chang- ing the rhythm and/or increasing the number of beats each round. YouGod are good listeners! Tell the Story Open your Bible Judgesto Judges 4. Tell 4:1-16 the story using the pictured motions (keywords in bold) or show Bible Story 20 pictures. What happens in a very big rainstorm? Listen to hear what happened to God’s people during a very big rainstorm. Deborah was a woman who loved God and listened to Him. God told Deborah mes- sages to give to His people. God loved His people, but they were not listening to Him. They were not obeying Him. They were not praying. Because they disobeyed God, the people had big trouble! An army with many strong soldiers and 900 chariots wanted to fight them! (A chariot is a cart pulled by a horse.) The leader of the army was named Sisera. Finally, the people of Israel remembered to pray to God. God gave Deborah a mes- sage for a man named Barak. -
Josephus As Political Philosopher: His Concept of Kingship
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2017 Josephus As Political Philosopher: His Concept Of Kingship Jacob Douglas Feeley University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Ancient History, Greek and Roman through Late Antiquity Commons, and the Jewish Studies Commons Recommended Citation Feeley, Jacob Douglas, "Josephus As Political Philosopher: His Concept Of Kingship" (2017). Publicly Accessible Penn Dissertations. 2276. https://repository.upenn.edu/edissertations/2276 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2276 For more information, please contact [email protected]. Josephus As Political Philosopher: His Concept Of Kingship Abstract Scholars who have discussed Josephus’ political philosophy have largely focused on his concepts of aristokratia or theokratia. In general, they have ignored his concept of kingship. Those that have commented on it tend to dismiss Josephus as anti-monarchical and ascribe this to the biblical anti- monarchical tradition. To date, Josephus’ concept of kingship has not been treated as a significant component of his political philosophy. Through a close reading of Josephus’ longest text, the Jewish Antiquities, a historical work that provides extensive accounts of kings and kingship, I show that Josephus had a fully developed theory of monarchical government that drew on biblical and Greco- Roman models of kingship. Josephus held that ideal kingship was the responsible use of the personal power of one individual to advance the interests of the governed and maintain his and his subjects’ loyalty to Yahweh. The king relied primarily on a standard array of classical virtues to preserve social order in the kingdom, protect it from external threats, maintain his subjects’ quality of life, and provide them with a model for proper moral conduct. -
The Song of Deborah: Poetry in Dialect
THE SONG OF DEBORAH: POETRY IN DIALECT A Philological Study of JUDGES 5 with Translation and Commentary By Thomas F. McDaniel, Ph.D. © by Thomas F. McDaniel 2003 All rights reserved !ynIb; ynEB] !ynIqezÒ tr,f,[} To Erica, Ian, Owen, and Lauren May they always be free to cherish and challenge tradition CONTENTS PREFACE ix ACKNOWLEDGMENTS xi ABBREVIATIONS xii INTRODUCTION 1 CHAPTER ONE: THE INTEGRITY OF THE HEBREW TEXT 9 I. Clues from “The Book of the Wars of Yahweh” 10 II. Identifying the textual difficulties in “The Song of Deborah” 13 III. Corrections needed in the consonantal text and with the vowel letters 14 A. Additions to the text 14 B. Deletions from the text 15 C. Confusion of y and w 16 D. Other emendations 16 E. Changes in word division 17 IV. The modification of the Masoretic vocalization 18 V. The value of the LXX and later versions for establishing the text 20 A. The LXX and lexicography 21 B. The LXX obscures the genre 24 C. Doublets and triplets 25 VI. Summary 27 CONTENTS CHAPTER TWO: THE LITERARY COMPONENTS OF THE DEBORAH–BARAK–YAEL TRADITION 29 I. Clues from the formulaic use of [nk and fq` 29 II. The isolated Shamgar tradition in Ju 3:31 32 III. Judges 4:1–22 37 IV. Summary 40 V. An outline of the pre-Deuteronomic poem of a Yahweh war 42 CHAPTER THREE: SHAMGAR BEN-ANAT: AN ISRAELITE OVERSEER 44 I. Shamgar’s identity 45 II. Shamgar ben-Anat’s name 47 A. rgm` 47 B. tn[ 50 C. -
A Biographical Study of Samuel
Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Samuel Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Samuel" (2018). Old Testament Biographies. 25. https://digitalcommons.liberty.edu/ot_biographies/25 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Samuel CHRONOLOGICAL SUMMARY I. The pre-ministry of Samuel—A boy in the tabernacle A. Hannah was his mother. 1. Her prayer for her son a. Samuel was born as a result of God’s answering Hannah’s prayer and touching her barren womb (1 Sam. 1:2, 19, 20). b. He was promised to the Lord even before his birth (1 Sam. 1:10-12). c. He became the second of two famous Old Testament Nazarites. Samson was the first (Judg. 13:7, 13-14; 1 Sam. 1:11). 2. Her presentation of her son—After he was weaned, Hannah dedicated him in the tabernacle (1Sam. 1:23-28). B. Eli was his mentor. 1. He then was raised for God’s service by the old priest Eli in the tabernacle (1 Sam. 2:11, 18, 21). -
The Temple in the Book of Haggai
The Journal of Hebrew Scriptures ISSN 1203-1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here). VOLUME 8, ARTICLE 19 ELIE ASSIS, THE TEMPLE IN THE BOOK OF HAGGAI 1 2 JOURNAL OF HEBREW SCRIPTURES THE TEMPLE IN THE BOOK OF HAGGAI ELIE ASSIS BAR ILAN-UNIVERSITY The purpose of this article is to discuss the Temple ideology that characterizes the book of Haggai. Although Haggai does not directly elaborate on the theological importance of the Temple, nevertheless, we may draw some conclusions about the particular Temple theology advanced in the book in general and the prescribed role of the Temple in the life of Israel. Clearly the Temple occupies a central position in the book of Haggai. In fact, most of the book deals with Temple matters. Three out of the four prophetic speeches in the book deal, in one way or another with the Temple, and the fourth is not unrelated to it either. In his first prophecy, Haggai calls upon the nation to build the Temple (chapter 1). In the second, he urges them on when they slacken, after the construction work is already underway (2:1–9). The subject matter of the third prophecy is debated. The prevailing view is that this pericope is to be understood literally, that is, as dealing with matters of ritual purity in the Temple.1 Another position is that the prophecy expresses opposition to any intermingling with those from the northern region, later identified as Samarians (2:10–19).2 If this is the case, the prophecy would also be related to the building of the Temple, since, within this understanding, it would addresses the desire on the part of the Samarians to participate in the building of the Temple in Jerusalem (cf. -
SAINT MICHAEL the ARCHANGEL CATHOLIC CHURCH
ARCHDIOCESE OF GALVESTON-HOUSTON SAINT MICHAEL the ARCHANGEL CATHOLIC CHURCH JULY 11, 2021 | FIFTEENTH SUNDAY IN ORDINARY TIME Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. Mark 6:7 1801 SAGE ROAD, HOUSTON, TEXAS 77056 | (713) 621-4370 | STMICHAELCHURCH.NET ST. MICHAEL THE ARCHANGEL CATHOLIC CHURCH The Gospel This week’s Gospel and the one for next week describe how Jesus sent the disciples to minister in his name and the disciples’ return to Jesus afterward. These two passages, however, are not presented together in Mark’s Gospel. Inserted between the two is the report of Herod’s fears that Jesus is John the Baptist back from the dead. In Mark’s Gospel, Jesus’ ministry is presented in connection with the teaching of John the Baptist. Jesus’ public ministry begins after John is arrested. John the Baptist prepared the way for Jesus, who preached the fulfillment of the Kingdom of God. While we do not read these details about John the Baptist in our Gospel this week or next week, our Lectionary sequence stays consistent with Mark’s theme. Recall that last week we heard how Jesus was rejected in his hometown of Nazareth. The insertion of the reminder about John the Baptist’s ministry and his death at the hands of Herod in Mark’s Gospel makes a similar point. Mark reminds his readers about this dangerous context for Jesus’ ministry and that of his disciples. Preaching repentance and the Kingdom of God is dangerous business for Jesus and for his disciples. -
Zechariah 9–14 and the Continuation of Zechariah During the Ptolemaic Period
Journal of Hebrew Scriptures Volume 13, Article 9 DOI:10.5508/jhs.2013.v13.a9 Zechariah 9–14 and the Continuation of Zechariah during the Ptolemaic Period HERVÉ GONZALEZ Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada. ISSN 1203L1542 http://www.jhsonline.org and http://purl.org/jhs ZECHARIAH 9–14 AND THE CONTINUATION OF ZECHARIAH DURING THE PTOLEMAIC PERIOD HERVÉ GONZALEZ UNIVERSITY OF LAUSANNE INTRODUCTION This article seeks to identify the sociohistorical factors that led to the addition of chs. 9–14 to the book of Zechariah.1 It accepts the classical scholarly hypothesis that Zech 1–8 and Zech 9–14 are of different origins and Zech 9–14 is the latest section of the book.2 Despite a significant consensus on this !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1 The article presents the preliminary results of a larger work currently underway at the University of Lausanne regarding war in Zech 9–14. I am grateful to my colleagues Julia Rhyder and Jan Rückl for their helpful comments on previous versions of this article. 2 Scholars usually assume that Zech 1–8 was complete when chs. 9–14 were added to the book of Zechariah, and I will assume the sameT see for instance E. Bosshard and R. G. Kratz, “Maleachi im Zwölfprophetenbuch,” BN 52 (1990), 27–46 (41–45)T O. H. -
Daniel Abraham David Elijah Esther Hannah John Moses
BIBLE CHARACTER FLASH CARDS Print these cards front and back, so when you cut them out, the description of each person is printed on the back of the card. ABRAHAM DANIEL DAVID ELIJAH ESTHER HANNAH JOHN MOSES NOAH DAVID DANIEL ABRAHAM 1 Samuel 16-30, The book of Daniel Genesis 11-25 2 Samuel 1-24 • Very brave and stood up for His God Believed God’s • A person of prayer (prayed 3 • • A man after God’s heart times/day from his youth) promises • A great leader Called himself what • Had God’s protection • • A protector • Had God’s wisdom (10 times God called him • Worshiper more than anyone) • Rescued his entire • Was a great leader to his nation from evil friends HANNAH ESTHER ELIJAH 1 Samuel 1-2 Book of Esther 1 Kings 17-21, 2 Kings 1-3 • Prayers were answered • God put her before • Heard God’s voice • Kept her promises to kings • Defeated enemies of God • Saved her people God • Had a family who was • Great courage • Miracle worker used powerfully by God NOAH MOSES JOHN Genesis 6-9 Exodus 2-40 Gospels • Had favor with God • Rescued his entire • Knew how much Jesus • Trusted God country loved him. • Obeyed God • God sent him to talk to • Was faithful to Jesus • Wasn’t afraid of what the king when no one else was people thought about • Was a caring leader of • Had very powerful him his people encounters with God • Rescued the world SARAH GIDEON PETER JOSHUA NEHEMIAH MARY PETER GIDEON SARAH Gospels judges 6-7 Gensis 11-25 • Did impossible things • Saved his city • Knew God was faithful with Jesus • Destroyed idols to His promises • Raised dead people to • Defeated the enemy • Believed God even life without fighting when it seemed • God was so close to impossible him, his shadow healed • Faithful to her husband, people Abraham MARY NEHEMIAH JOSHUA Gospels Book Nehemiah Exodus 17-33, Joshua • Brought the future into • Rebuilt the wall for his • Took people out of her day city the wilderness into the • God gave her dreams to • Didn’t listen to the promised land. -
Daniel 1. Who Was Daniel? the Name the Name Daniel Occurs Twice In
Daniel 1. Who was Daniel? The name The name Daniel occurs twice in the Book of Ezekiel. Ezek 14:14 says that even Noah, Daniel, and Job could not save a sinful country, but could only save themselves. Ezek 28:3 asks the king of Tyre, “are you wiser than Daniel?” In both cases, Daniel is regarded as a legendary wise and righteous man. The association with Noah and Job suggests that he lived a long time before Ezekiel. The protagonist of the Biblical Book of Daniel, however, is a younger contemporary of Ezekiel. It may be that he derived his name from the legendary hero, but he cannot be the same person. A figure called Dan’el is also known from texts found at Ugarit, in northern Syrian, dating to the second millennium BCE. He is the father of Aqhat, and is portrayed as judging the cause of the widow and the fatherless in the city gate. This story may help explain why the name Daniel is associated with wisdom and righteousness in the Hebrew Bible. The name means “God is my judge,” or “judge of God.” Daniel acquires a new identity, however, in the Book of Daniel. As found in the Hebrew Bible, the book consists of 12 chapters. The first six are stories about Daniel, who is portrayed as a youth deported from Jerusalem to Babylon, who rises to prominence at the Babylonian court. The second half of the book recounts a series of revelations that this Daniel received and were interpreted for him by an angel. -
Notes on Zechariah 202 1 Edition Dr
Notes on Zechariah 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. "Yahweh Remembers") was a common one among the Israelites, which identified at least 27 different individuals in the Old Testament, perhaps 30.1 It was an appropriate name for the writer of this book, because it explains that Yahweh remembers His chosen people, and His promises, and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16). Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine very early in life, in 536 B.C. with Zerubbabel and Joshua. Zechariah apparently survived Joshua, the high priest, since he became the head of his own division of priests in the days of Joiakim, the son of Joshua (Neh. 12:12, 16). Zechariah became a leading priest in the restoration community succeeding his grandfather (or ancestor), Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). Zechariah's father, Berechiah (1:1, 7), evidently never became prominent. -
Interesting Facts About Haggai
InterestingInteresting FactsFacts AboutAbout HaggaiHaggai MEANING: “Festival” or “Festive.” I At the time of the book of Haggai, it had been 16 years AUTHOR: Haggai since the initial work on rebuilding the Temple had TIME WRITTEN: According to Haggai 1:1, September 24 520 begun. B.C. was when “the word of the Lord came by Haggai the I Chronology of the rebuilding of the Temple: prophet to Zerubbabel.” • 536 B.C. - The work began. POSITION IN THE BIBLE: • 37th Book in the Bible • 534 B.C. - After two year (534 B.C.) the work was • 37th Book in the Old Testament discontinued for 14 years. • 15th of 17 books of Prophecy • 520 B.C. - The work was resumed and completed four (Isaiah - Malachi) years later. • 10th of 12 minor prophets (Hosea - Malachi) • 516 B.C. - The work on the Temple was completed. • 29 Books to follow it. NOTE: Six years of actual work was done over a CHAPTERS: 2 twenty-year period. VERSES: 38 I In Haggai 2:23, Zerubbabel becomes the center of the WORDS: 1,131 Messianic line, like a signet ring sealing both branches OBSERVATIONS ABOUT HAGGAI: together. I Haggai is second only to Obadiah in brevity among the books of the Old Testament. David I Haggai’s name is mentioned 9 times in the book. I Haggai is known only from this book as well as two references to him in the Book of Ezra. • Ezra 5:1 Solomon Nathan • Ezra 6:14 I Haggai returned from Babylon with the remnant that returned under the leadership of Zerubbabel.