Excerpts from Amos and Jeremiah
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Trajectories of Scripture Transmission: the Case of Amos 5:25–27 in Acts 7:42–43
Page 1 of 9 Original Research Trajectories of scripture transmission: The case of Amos 5:25–27 in Acts 7:42–43 Author: It is the intention of this study to explore the trajectory of the transmission and reception of three Gert J. Steyn1 elements from Amos 5:25–27 through the stages of its history in ancient religious literature. Four stages in its trajectory are explored, namely in the Amos Masoretic Text (MT), the quotations Affiliation: 1Department of New from the Jewish Damascus Scroll sect, the Jewish-Hellenistic context of the Septuagint (LXX) Testament Studies, Amos, and the Early Christian context of Stephen’s speech by Luke in Acts 7:42–43. The University of Pretoria, astral Mesopotamian deities of Amos MT changed to symbols which now stood for the law, South Africa the congregation, the prophets and the interpreter of the law in the sectarian context of the Correspondence to: Damascus scroll. The LXX, in turn, understood these to be ‘the tent of Moloch’ and the ‘star of your Gert Steyn god Raiphan’. This version is used in Acts 7, but whereas the LXX shows traces of a connection with the Heaven-and-Sun god, particularly with the planet Saturn, Luke now places the same Email: elements within the context of the exodus narrative in Stephen’s speech. The investigation [email protected] shows how the mutation of scripture becomes clear in the trajectory of its transmission and Postal address: how it is constantly being reinterpreted to be relevant within the context of its time. Private Bag X20, Hatfield 0028, South Africa Dates: Research focus Received: 13 May 2013 All of the explicit quotations in the Acts of the Apostles are to be found within the speeches of Accepted: 28 June 2013 Published: 04 Oct. -
It Is Difficult to Speak About Jeremiah Without Comparing Him to Isaiah. It
751 It is diffi cult to speak about Jeremiah without comparing him to Isaiah. It might be wrong to center everything on the differences between their reactions to God’s call, namely, Isaiah’s enthusiasm (Is 6:8) as opposed to Jeremiah’s fear (Jer 1:6). It might have been only a question of their different temperaments. Their respec- tive vocation and mission should be complementary, both in terms of what refers to their lives and writings and to the infl uence that both of them were going to exercise among believers. Isaiah is the prophecy while Jeremiah is the prophet. The two faces of prophet- ism complement each other and they are both equally necessary to reorient history. Isaiah represents the message to which people will always need to refer in order to reaffi rm their faith. Jeremiah is the ever present example of the suffering of human beings when God bursts into their lives. There is no room, therefore, for a sentimental view of a young, peaceful and defenseless Jeremiah who suffered in silence from the wickedness of his persecu- tors. There were hints of violence in the prophet (11:20-23). In spite of the fact that he passed into history because of his own sufferings, Jeremiah was not always the victim of the calamities that he had announced. In his fi rst announcement, Jeremiah said that God had given him authority to uproot and to destroy, to build and to plant, specifying that the mission that had been entrusted to him encompassed not only his small country but “the nations.” The magnitude to such a task assigned to a man without credentials might surprise us; yet it is where the fi nger of God does appear. -
Chapter Four Rhetorical Analysis of Amos 5:1-17
CHAPTER FOUR RHETORICAL ANALYSIS OF AMOS 5:1-17 4.1 RHETORICAL UNIT Demarcating the rhetorical unit of this section (Am 5:1-17) is quite difficult. The problem lies in the varied divisions that have been proposed by scholars so far. To name a few of them, the study of expressions and usages (ausdrucksmerkmale und wendungen) in the Hebrew text done by Koch (1976) who then divides the book into three units (Am 1-2, 3-4, and Am 5:1-9:6), considering Amos 9:7-15 as a kind of appendix to the previous sections; Auld (1999:56) who infers that such a division can basically be derived from the study of the introductory and concluding formulae; the study of inclusio by Van der Wal (1983:109-25) who divides it even into two parts (Am 1-6 and 7-9); the study of the sevenfold structures by Limburg (1987:218-19) who divides it into seven sequences, considering the major segments as intentional rather than coincidental (Am 1:1-2; 1:3-2:16; 3:1-15; 4:1-13; 5:1-6:14; 7:1-8:3; 8:4-9:15); the study on the motif of covenant lawsuit, particularly in the form of a poem and pronouncement of judgment and the prophetic vision by Niehaus (1992:339-94) who divides the book into three sections (Am 1:3-2:16; 3:1-6:14; and 7:1-9:15); the study of the literary structures, particularly done on thematic considerations, which proposed that the book consists of a superscription plus three main parts (1:2-3; 3:9-6:14; 7:1-9:15) (cf Noble 1995:210); and, slightly different from the previous, the study of the literary structure of the book by Dorsey (1999:277-86) that shows that the unit can be divided into seven parts (Am 1-2; 3; 4; 5:1-17; 5:18-6:14; 7:1-8:3; 8:4- 9:15). -
Amos Chapter 7
Amos Chapter 7 Verses 7:1 – 9:10: Amos introduced 5 visions, with a historical interlude (7:10-17). The first two depict the Lord’s commitment to spare a remnant, while the last 3 announce the inevitability of judgment. Verses 1-6: These first two visions (“locust swarms” and “fire”), represent the Lord’s rescue of a remnant from judgment. After the first vision, Amos prays to God to “forgive” the people. After the second vision, Amos is so overwhelmed by the coming destruction that he asks the Lord to “cease” from judgment. Amos 7:1 "Thus hath the Lord GOD showed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king's mowings." The Lord also showed me the following things. Here the prophet mentions the first of five prophetic representations of what was coming upon this people. Each of the visions is introduced with closely resembling words. For “grasshopper,” read locusts. The phrase “king’s mowings” suggests that the king claimed tyrannically the firstfruits of the hay harvest, which was ordinarily followed by the early “rain upon the mown grass.” (1 Kings 18:5). "The king's mowings" of the first crop may signify the distresses of the people of Israel, in the times of Jehoahaz king of Israel. By Hazael and Benhadad kings of Syria (2 Kings 13:3), when things revived again. Like the shooting up of the later grass in the reign of Joash. And especially of Jeroboam his son, who restored the coast of Israel, the Lord having compassion on them (2 Kings 13:25). -
JEREMIAH 5 Vs 1 KJV-Lite™ VERSES
JEREMIAH 5 vs 1 KJV-lite™ VERSES www.ilibros.net/KJV-lite.html The prophet knows King Nebuchadnezzar of Babylon is approaching… and so do His faithful people, as well as His faithless people… they all know Babylon is on its way. Yet prophecy often serves a dual purpose; the people 2500 years ago, didn’t need to read little pdf files to learn what the Lord God warned the prophet to tell His people. The written word is for the benefit of every succeeding generation including ours… until the last generation of those who love Him, would ask: what happened? The faithful in each generation want to know why the God of grace… cursed them. People in every generation know, that kind of stuff would be quickly covered up; and not accurately chronicled by irreligious and sanctimonious thieves, and robbers, and embezzlers of God’s goodness. The Lord said to Jeremiah… 1 Run to and fro through the streets of Jerusalem, and see, and know / patrol and take notice, and seek in the broad places / in the open plazas, if you can find a man, if there is anyone who executes true justice / same scale of justice for all, who seeks truth; the LORD says, if you can find someone…anyone who is just; with the same law for all, searching for truth; not some who think they are above the law,then I will pardon her / if you find even one, then Jerusalem will be forgiven. 2 Although they say, The LORD lives; Surely they swear falsely / they speak empty words… Gawblecha; not heartfelt, guiding principles. -
Living Into God's Future
Living Into God’s Future Amos 5:18-24 Jim Zazzera, Faith Presbyterian Church, 11.09.08 Tuesday night many of us watched as this country set a new course for the future. It is a future that many of us have been thinking about, praying about, even fighting about for almost two years. Some us are celebrating, some of us are concerned, and all of us know this historic nature of Tuesday’s election. Directions for the future are always set by the actions we take today – whether that be in an individual life, a national election, or a global agreement. While often say we should “live for today,” we do well to always have our eyes on what is ahead, to look to the future. President Bush put it well when he said in 2004, “History is moving, and it will tend toward hope, or tend toward tragedy.”1 And so we all look ahead, seeking to avert tragedy, longing for hope. Today’s bible reading is a look into the future. It is a look into the future of the people of Israel at the time it was written. I will admit, this is a strange text to choose for a worship service, for this day, for any day, for any time. You see, at first glance, it seems bleak, it seems heavy with judgment, it seems bereft of any hope. In fact, as I researched this text – I noticed a striking lack of preachers willing to speak on this passage. Perhaps others have avoided this passage because of it somber and critical tone. -
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. -
Notes on Amos 202 1 Edition Dr
Notes on Amos 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier." Of all the 16 Old Testament writing prophets, only Amos recorded what his occupation was before God called him to become a prophet. Amos was a "sheepherder" (Heb. noqed; cf. 2 Kings 3:4) or "sheep breeder," and he described himself as a "herdsman" (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah), though some scholars deny this.1 He evidently owned or managed large herds of sheep, and or goats, and was probably in charge of shepherds. Amos also described himself as a "grower of sycamore figs" (7:14). Sycamore fig trees are not true fig trees, but a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley, and around the Dead Sea, to a height of 25 to 50 feet, and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home, in addition to tending herds. "Tekoa" stood 10 miles south of Jerusalem in Judah. Thus, Amos seems to have been a prosperous and influential Judahite. However, an older view is that Amos was poor, based on Palestinian practices in the nineteenth century. -
Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
JEREMIAH, JUDGEMENT and CREATION Hetty Lalleman
JEREMIAH, JUDGEMENT AND CREATION Hetty Lalleman Summary Building on a German publication by Helga Weippert, it is argued that the idea of creation can already be found in Jeremiah, not just in Isaiah 40–55. Jeremiah 4–5 has parallels in Genesis 1–2 as well as in Jeremiah 33, and there is insufficient ground to assume that Jeremiah 33 represents a post-Jeremiah development, as Weippert suggests. Jeremiah uses not only the covenant as a framework for his proclamation of judgement and doom but also creation. 1. Introduction In the moral life of ancient Israel the prophets played an important role.1 In the so-called Former Prophets we see them in action in warning kings when the Ten Commandments are trespassed, for example Nathan over against David, Elijah over against Ahab. The Latter Prophets confront the people time and again with the consequences of ignoring God’s commandments, the ‘stipulations’ provided in the framework of the covenant. As God’s covenant people, Israel is required to live according to the laws of the covenant made at Sinai. But it is not only the covenant which forms the framework used by the prophets to warn the people. Creation also played a role in the preaching of judgement and repentance and in the message of the prophets in general. In this article we will focus on the book of Jeremiah and investigate if there is a relationship between creation and covenant, in particular in the area of ethics. 1 A previous version of this paper was delivered at the Tyndale Fellowship Triennial Conference in Nantwich, 2006. -
Good News & Information Sites
Written Testimony of Zionist Organization of America (ZOA) National President Morton A. Klein1 Hearing on: A NEW HORIZON IN U.S.-ISRAEL RELATIONS: FROM AN AMERICAN EMBASSY IN JERUSALEM TO POTENTIAL RECOGNITION OF ISRAELI SOVEREIGNTY OVER THE GOLAN HEIGHTS Before the House of Representatives Committee on Oversight and Government Reform Subcommittee on National Security Tuesday July 17, 2018, 10:00 a.m. Rayburn House Office Building, Room 2154 Chairman Ron DeSantis (R-FL) Ranking Member Stephen Lynch (D-MA) Introduction & Summary Chairman DeSantis, Vice Chairman Russell, Ranking Member Lynch, and Members of the Committee: Thank you for holding this hearing to discuss the potential for American recognition of Israeli sovereignty over the Golan Heights, in furtherance of U.S. national security interests. Israeli sovereignty over the western two-thirds of the Golan Heights is a key bulwark against radical regimes and affiliates that threaten the security and stability of the United States, Israel, the entire Middle East region, and beyond. The Golan Heights consists of strategically-located high ground, that provides Israel with an irreplaceable ability to monitor and take counter-measures against growing threats at and near the Syrian-Israel border. These growing threats include the extremely dangerous hegemonic expansion of the Iranian-Syrian-North Korean axis; and the presence in Syria, close to the Israeli border, of: Iranian Revolutionary Guard and Quds forces; thousands of Iranian-armed Hezbollah fighters; Palestinian Islamic Jihad (another Iranian proxy); Syrian forces; and radical Sunni Islamist groups including the al Nusra Levantine Conquest Front (an incarnation of al Qaeda) and ISIS. The Iranian regime is attempting to build an 800-mile land bridge to the Mediterranean, running through Iraq and Syria. -
This Complimentary Copy of the Book of Joel Is from the CEB Study Bible, a Recommended Resource for Covenant Bible Study
This complimentary copy of the book of Joel is from The CEB Study Bible, a recommended resource for Covenant Bible Study. Several hundred leading biblical scholars were involved with the Common English Bible translation and as contributors to The CEB Study Bible. The Editorial Board includes Joel. B. Green (Fuller Theological Seminary), Seung Ai Yang (Chicago Theological Seminary), Mark J. Boda (McMaster Divinity College), Mignon R. Jacobs (Fuller Theological Seminary), Matthew R. Schlimm (University of Dubuque), Marti J. Steussy (Christian Theological Seminary), along with Project Director Michael Stephens and Associate Publisher Paul N. Franklyn. Features of The CEB Study Bible include: • Biblical text in the readable, reliable, and relevant Common English Bible translation • Major articles give readers an in-depth foundation from which to approach this unique resource: The Authority of Scripture (Joel Green), How We Got Our Bible (Daniel G. Reid), Guidelines for Reading the Bible (Brian D. Russell), Chronology of the Bible (Pamela J. Scalise), and The Unity of the Bible (Marianne Meye Thompson) • In-depth sidebar articles • Verse-by-verse study notes • An introduction of each book helps readers see its structure and find significant sections • 21 full-color maps from National Geographic, with indexes • Additional in-text maps and informational charts • Comprehensive concordance • More than 200 full-color illustrations, photographs, maps, and charts You may visit CEBStudyBible.com to see the latest bindings and find out more about the features, the CEB translation, and our contributors. JOEL The book of Joel is placed second in the Minor As with other prophets, Joel sees the Lord Prophets, which are also called the Book of the at work in the circumstances of his day and Twelve.