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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 Suffering of the Prophet Jeremiah
MINISTRY The Suffering of the Prophet Jeremiah Drs. H. Lalleman-de Winkel graduated from Utrecht State University, taking Old Testament as her main subject. She wrote a thesis on Medical Metaphors in the Book of Jeremiah, and ·continues research on that book. We live in a remarkable time. In our western world with its Biographical Sections. material prosperity we can get almost everything we want. Even In those parts of the book which tell of Jeremiah' s life, what we if not all are rich, generally speaking we have more than we really read in the story of his call is developed: his message ofjudgment need. Yet even in our modern world money cannot buy freedom is not accepted with enthusiasm; indeed the story has been called from sorrow and suffering. So many books are written on this a 'passion narrative'. Let us consider some of these reports which theme nowadays, (for instance the book by Harold S. Kushner relate to Jeremiah's suffering. When bad things happen to good people•), along with books about: how to be healthy, successful in business, etc. Suffering Jeremiah 20: 1-2 describes how Jeremiah is captured by the chief does not agree with our success, and so it hardly figures in our officer in the temple, Pashhur; he is considered a disturber of the thinking. The book of Jeremiah offers one model of suffering. peace (cf. 29:26, apparently this happened more often). People Even if the suffering of Jeremiah has certain specific meanings take offence at his message of judgment, he is beaten and put in which do not apply to suffering in general, some analogies with a kind of straitjacket. -
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. -
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. -
Than a Building Sermon 2 Pulpit
Copyright © Two Journeys Ministry Andrew M. Davis Sermon Notes www.twojourneys.org Please use in accordance with the copyright policy found at twojourneys.org Sacrificial Giving and an Eternal Temple 1 Chronicles 29:10-19 This is the second of three sermons on stewardship, a call from the Elders to the people of First Baptist Church to consider giving sacrificially to our “More Than a Building Campaign” This morning, I want to bring you back to a key moment in time, a key moment in redemptive history as King David challenged the people of his generation to give to the building of the Temple in Jerusalem I. David’s Context… and Ours A. David’s Context King David, the greatest of Israel’s kings, had it in his heart to build a permanent building where all the people could assemble and worship the living God. Up till that point, the Lord had been dwelling in a tabernacle, a moveable tent, where the Ark of the Covenant was kept. The centerpiece of Jewish worship in those days was the animal sacrificial system, and the Ark of the Covenant was a sacred golden box in which were kept the tablets of stone God gave Moses, the actual Ten Commandments God gave him on Mount Sinai. By David’s time, the tabernacle was about 500 years old. Now that David had conquered the city of Jerusalem and set up his palace there, it seemed time for God no longer to dwell in a moveable tent but in a more permanent house, representative of the fact that God’s people had permanently settled down in the Promised Land. -
Zechariah 12 Resources
Zechariah 12 Resources Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Zechariah Chart from Charles Swindoll Another Zechariah Chart ZECHARIAH ("Yahweh Remembers") Click for EXCELLENT TIMELINE of Zechariah - Go to Page 43 Other Timelines on Zechariah Zec 1:1-6 Zec 1:7-6:8 Zec 6:9-6:15 Zec 7:1-8:23 Zec 9:1-11:17 Zec 12:1-14:21 Return Messianic Two Oracles The Four to Me Kingdom or Branch Messages Zec 1:3 Visions Burdens Zechariah 1-6 Zechariah 7-8 Zechariah 9-14 Ethical Prophecy Predictive Prophecy 1) Rebuke 1) Burden Against the Nations Apocalyptic 2) Reminder 2) Burden For Israel 3) Restoration 4) Return First Second Call Eight Crowning Question of Burden: Burden: to Visions of the Fasts Rejection of Reign of Repentance (Picture) Joshua (Calendar) Messiah Messiah Messianic Commands Oracles (Burdens) The Kingdom The Concerning Concerning Way Visions Bringer Present Things Future Things of Salvation Behold the of Salvation Love, Truth The Day man...the Branch and Peace of the Lord PICTURES PROBLEMS PREDICTIONS ISRAEL'S ISRAEL'S ISRAEL'S FORTUNE FASTING FUTURE "My house will be built "Let your hands be "HOLY in Jerusalem" strong" TO THE LORD" Zec 1:16 Zec 8:9 Zec 14:20 PLACE: JERUSALEM Written During the Building Written after the Temple of the Temple Was Completed 520-518BC circa 480-470BC DAVID BARON - Commentary on Zechariah (1919) Charles Feinberg - A Hebrew Christian commentator of ability, he brings tot he study a knowledge of rabbinic sources and a fine perception of the place of Israel in the prophetic plan of God. -
Exploring Zechariah, Volume 2
EXPLORING ZECHARIAH, VOLUME 2 VOLUME ZECHARIAH, EXPLORING is second volume of Mark J. Boda’s two-volume set on Zechariah showcases a series of studies tracing the impact of earlier Hebrew Bible traditions on various passages and sections of the book of Zechariah, including 1:7–6:15; 1:1–6 and 7:1–8:23; and 9:1–14:21. e collection of these slightly revised previously published essays leads readers along the argument that Boda has been developing over the past decade. EXPLORING MARK J. BODA is Professor of Old Testament at McMaster Divinity College. He is the author of ten books, including e Book of Zechariah ZECHARIAH, (Eerdmans) and Haggai and Zechariah Research: A Bibliographic Survey (Deo), and editor of seventeen volumes. VOLUME 2 The Development and Role of Biblical Traditions in Zechariah Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Boda Centro de Estudios de Historia del Antiguo Oriente (UCA) Electronic open access edition (ISBN 978-0-88414-201-0) available at http://www.sbl-site.org/publications/Books_ANEmonographs.aspx Cover photo: Zev Radovan/BibleLandPictures.com Mark J. Boda Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) EXPLORING ZECHARIAH, VOLUME 2 ANCIENT NEAR EAST MONOGRAPHS Editors Alan Lenzi Juan Manuel Tebes Editorial Board Reinhard Achenbach C. L. Crouch Esther J. Hamori Chistopher B. Hays René Krüger Graciela Gestoso Singer Bruce Wells Number 17 EXPLORING ZECHARIAH, VOLUME 2 The Development and Role of Biblical Traditions in Zechariah by Mark J. -
For Reference Only
HisHisHis WorldWorldWorld FOR REFERENCE ONLY 20222022 LUTHERAN CALENDAR nd he said, The LORD is my rock, and my fortress, and my deliverer; A - II Samuel 22:2 FOR REFERENCE ONLY January 2022 SUNDAY MONDAY TUESDAY WEDNESDAY THURSDAY FRIDAY SATURDAY DECEMBER FEBRUARY S M T W T F S S M T W T F S 1 1 2 3 4 1 2 3 4 5 New Moon 2 NEW YEAR’S DAY 5 6 7 8 9 10 11 6 7 8 9 10 11 12 First Quarter 9 12 13 14 15 16 17 18 13 14 15 16 17 18 19 Full Moon 17 19 20 21 22 23 24 25 20 21 22 23 24 25 26 Last Quarter 25 26 27 28 29 30 31 27 28 HOLY NAME OF JESUS Numbers 6:22-27 The Aaronic blessing 2 3 4 5 6 7 8 2nd SUNDAY AFTER CHRISTMAS Jeremiah 31:7-14 EPIPHANY OF THE LORD Daniel 2:24-49 Joy as God’s scattered Job 42:10-17 Isaiah 6:1-5 John 1:[1-9] 10-18 Isaiah 60:1-6 Daniel 2:1-19 Daniel reveals the flock gathers Job’s family The Lord high and lofty God with us Nations come to the light The king searches for wisdom dream’s meaning 9 10 11 12 13 14 15 BAPTISM OF THE LORD Isaiah 43:1-7 Judges 4:1-16 Judges 5:12-21 Psalm 106:1-12 Jeremiah 3:1-5 Jeremiah 3:19-25 Jeremiah 4:1-4 PassingFOR through the waters Israel’s enemies drownREFERENCEThe song of Deborah God saves through water Unfaithful Israel IsraelONLY is a faithless spouse A call to repentance 16 17 18 19 20 21 22 MARTIN LUTHER KING JR. -
Jeremiah 20:7-9 You Can't Quit by Rev. Jeremiah Parks Intro
Parks 1 Jeremiah 20:7-9 You Can’t Quit By Rev. Jeremiah Parks Intro: There is a story told about a champion greyhound racinG doG that ran across the tracks of Europe at break neck speed. This champion developed a followinG because it had never lost a race. In and around the tracks of Europe and ultimately in the United States , one particular fan ran to the paper reGularly to see the speed that this greyhound racinG doG would run. This fan finally saw in the paper that the DoG’s owner was bringing this doG from Europe to the U.S. to race. The race was 4 states over therefore this fan saved his money, packed up his car and decided to drive 4 states over to witness in person this champion greyhound racinG doG. He got to the track that day, walked up to the betting booth put his money on the counter and told the betting booth operator “I will like to place my bet on that European racinG doG that is cominG to race today. That operator looked at him © 2018 Rev. Jeremiah Parks This sermon was delivered at Baylor University’s Truett Theological Seminary on November 28, 2018. Published with permission for "Baptists Preaching" column on www.BaptistStandard.com. Parks 2 and said I am sorry sir, but the doG isn’t racinG. Quite upset, the man told the operator sir you don’t understand. I been followinG this doG’s career for quite some time, I looked at this doGs career in the newspaper, I know that he is racinG today in fact I saved my money, packed up my car and have driven 4 states over. -
Zechariah 4:1-14 International Bible Lessons Sunday, June 22, 2014 L.G
International Bible Lessons Commentary Zechariah 4:1-14 International Bible Lessons Sunday, June 22, 2014 L.G. Parkhurst, Jr. The International Bible Lesson (Uniform Sunday School Lessons Series) for Sunday, June 22, 2014, is from Zechariah 4:1-14. Questions for Discussion and Thinking Further follow the verse-by-verse International Bible Lesson Commentary below. Study Hints for Thinking Further, a study guide for teachers, discusses the five questions below to help with class preparation and in conducting class discussion; these hints are available on the International Bible Lessons Commentary website. The weekly International Bible Lesson is usually posted each Saturday before the lesson is scheduled to be taught. International Bible Lesson Commentary Zechariah 4:1-14 (Zechariah 4:1) The angel who talked with me came again, and wakened me, as one is wakened from sleep. Haggai and Zechariah worked together to encourage Zerubbabel, Joshua, and the people to rebuild the temple 2 in Jerusalem beginning in 520 B.C. They completed rebuilding the temple in 515 B.C. Haggai’s prophecy was fulfilled yearly: God met all of the people’s needs and blessed them as they rebuilt the temple; so, God’s faithfulness brought everyone encouragement as they worked. Whereas Haggai did not describe how the word of the LORD of hosts came to him, Zechariah said an angel talked to him. Perhaps Haggai and Zechariah compared with one another how God gave them His word and the message each was to share. After many years of exile, as prophets of God they became two witnesses to the people that God did want them to start rebuilding the temple without any more delays or excuses. -
Haggai and Zechariah 1-8: Diarchic Model of Leadership in a Rebuilding Phase
http://scriptura.journals.ac.za/ Scriptura 102 (2009), pp. 579-593 HAGGAI AND ZECHARIAH 1-8: DIARCHIC MODEL OF LEADERSHIP IN A REBUILDING PHASE Danie O’Kennedy Old and New Testament University of Stellenbosch Abstract Yahwists in the post-exilic community in Jerusalem envisioned their future in diverse ways. The books of Haggai and Zechariah 1-8 emphasize that in a rebuilding phase God does not merely use a holy place but also special leaders. These books advocate a diarchic model of leadership in which the responsibilities are shared by a religious leader (Joshua) and a political leader (Zerubbabel). This article focuses on this diarchic model of leadership and offers possible responses to the following questions: What do we know of these two leaders? Why did Joshua need purification (Zech 3)? Who was the most influential leader or was there a balance of leadership? Was there conflict between these leaders? The article concludes with a comparison between the diarchic model of leadership in the post-exilic community in Jerusalem and leadership in the first years of a new democratic South Africa. Keywords: Haggai, Zechariah 1-8, Joshua, Zerubbabel, Leadership Introduction Birch et al. (1999:423-424) discuss the diverse ways in which Yahwists in the post-exilic community1 envisioned their future. According to them Haggai, Ezekiel 40-48 and Zechariah 1-8 (either Proto-Zechariah or First Zechariah)2 present the most concrete options. Ezekiel’s restoration vision represents a belief that Israel should be a hierocracy, a nation ruled by priests. Haggai seems to believe in the restoration of the Davidic monarchy through Zerubbabel, a member of the Davidic house. -
On Saints, Sinners, and Sex in the Apocalypse of Saint John and the Sefer Zerubbabel
The University of San Francisco USF Scholarship: a digital repository @ Gleeson Library | Geschke Center Theology & Religious Studies College of Arts and Sciences 12-30-2016 On Saints, Sinners, and Sex in the Apocalypse of Saint John and the Sefer Zerubbabel Natalie Latteri Follow this and additional works at: https://repository.usfca.edu/thrs Part of the Christianity Commons, History of Religion Commons, Jewish Studies Commons, and the Social History Commons Apocalypse of St. John and the Sefer Zerubbabel On Saints, Sinners, and Sex in the Apocalypse of St. John and the Sefer Zerubbabel Natalie E. Latteri, University of New Mexico, NM, USA Abstract The Apocalypse of St. John and the Sefer Zerubbabel [a.k.a Apocalypse of Zerubbabel] are among the most popular apocalypses of the Common Era. While the Johannine Apocalypse was written by a first-century Jewish-Christian author and would later be refracted through a decidedly Christian lens, and the Sefer Zerubbabel was probably composed by a seventh-century Jewish author for a predominantly Jewish audience, the two share much in the way of plot, narrative motifs, and archetypal characters. An examination of these commonalities and, in particular, how they intersect with gender and sexuality, suggests that these texts also may have functioned similarly as a call to reform within the generations that originally received them and, perhaps, among later medieval generations in which the texts remained important. The Apocalypse of St. John and the Sefer Zerubbabel, or Book of Zerubbabel, are among the most popular apocalypses of the Common Era.1 While the Johannine Apocalypse was written by a first-century Jewish-Christian author and would later be refracted through a decidedly Christian lens, and the Sefer Zerubbabel was probably composed by a seventh-century Jewish author for a predominantly Jewish audience, the two share much in the way of plot, narrative motifs, and archetypal characters.