Isaiah Study
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Sermons on the Old Testament of the Bible by Jesus of Nazareth
Sermons on the Old Testament of the Bible by Jesus of Nazareth THROUGH DR. DANIEL G. SAMUELS This online version published by Divine Truth, USA http://www.divinetruth.com/ version 1.0 Introduction to the Online Edition For those already familiar with the messages received through James Padgett , the Samuels channelings are a blessing in that they provide continuity and integration between the teachings of the Bible and the revelations received through Mr. Padgett. Samuels’ mediumship differed from Padgett’s in that it is much more filled with detail and subtlety, which makes it a perfect supplement to the “broad strokes” that Padgett’s mediumship painted with. However, with this greater resolution of detail comes greater risk of error, and it is true that we have found factual as well as conceptual errors in some of Samuel’s writings. There are also a number of passages where the wording is perhaps not as clear as we would have wished – where it appears that there was something of a “tug-of-war” going on between Samuels’ and Jesus’ mind. In upcoming editions we will attempt to notate these passages, but for now the reader is advised (as always) to read these messages with a prayerful heart, asking that their Celestial guides assist them in understanding the true intended meaning of these passages. The following is an excerpt from a message received from Jesus regarding the accuracy and clarity of Dr. Samuels’ mediumship: Received through KS 6-10-92 I am here now to write...and we are working with what is known as a "catch 22" on earth at this time, which means that it's very difficult to convince someone about the accuracy and clarity of a medium -through the use of mediumistic means. -
The Septuagintal Isaian Use of Nomos in the Lukan Presentation Narrative
Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects The eptuaS gintal Isaian Use of Nomos in the Lukan Presentation Narrative Mark Walter Koehne Marquette University Recommended Citation Koehne, Mark Walter, "The eS ptuagintal Isaian Use of Nomos in the Lukan Presentation Narrative" (2010). Dissertations (2009 -). Paper 33. http://epublications.marquette.edu/dissertations_mu/33 THE SEPTUAGINTAL ISAIAN USE OF ΝΌΜΟΣ IN THE LUKAN PRESENTATION NARRATIVE by Mark Walter Koehne, B.A., M.A. A Dissertation Submitted to the Faculty of the Graduate School, Marquette University, In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2010 ABSTRACT THE SEPTUAGINTAL ISAIAN USE OF ΝΌΜΟΣ IN THE LUKAN PRESENTATION NARRATIVE Mark Walter Koehne, B.A., M.A. Marquette University, 2010 Scholars have examined several motifs in Luke 2:22-35, the ”Presentation” of the Gospel of Luke. However, scholarship scarcely has treated the theme of νόμος, the Νόμος is .תורה Septuagintal word Luke uses as a translation of the Hebrew word mentioned four times in the Presentation narrative; it also is a word in Septuagintal Isaiah to which the metaphor of light in Luke 2:32 alludes. In 2:22-32—a pivotal piece within Luke-Acts—νόμος relates to several themes, including ones David Pao discusses in his study on Isaiah’s portrayal of Israel’s restoration, appropriated by Luke. My dissertation investigates, for the first time, the Septuagintal Isaian use of νόμος in this pericope. My thesis is that Luke’s use of νόμος in the Presentation pericope highlight’s Jesus’ identity as the Messiah who will restore and fulfill Israel. -
Teaching Slides
Prophecy Candle of Hope The people walking in darkness… The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned. Comfort, comfort my people, says your God. 2 Speak tenderly to Jerusalem, and proclaim to her that her hard service has Be Comforted been completed, that her sin has been Pardoned paid for, that she has received from the LORD’s hand double for all her sins. Isaiah 40:1–2 NIV A voice of one calling: “In the wilderness prepare the way for the LORD; make straight in the desert a highway for our God. 4 Every valley shall be raised up, every mountain and hill made low; the Be Prepared rough ground shall become level, the rugged places a plain. 5 And the glory of the LORD will be Providence revealed, and all people will see it together. For the mouth of the LORD has spoken.” Isaiah 40:3–5 NIV A voice says, “Cry out.” And I said, “What shall I cry?” “All people are like grass, and all their faithfulness is like the flowers of the field. 7 The grass withers and the flowers fall, Be Assured because the breath of the LORD blows on them. Surely the people are grass. 8 The Promise grass withers and the flowers fall, but the word of our God endures forever.” Isaiah 40:6–8 NIV You who bring good news to Zion, go up on a high mountain. You who bring good news to Jerusalem, lift up your voice with a shout, lift it up, do not be afraid; say to the towns of Judah, “Here is your God!” 10 See, the Sovereign LORD comes with power, and Be at Rest he rules with a mighty arm. -
Three Commands from Isaiah 54
Three commands from Isaiah 54 Brynmawr Family Church Sermon Stuart Wheatman, Sunday 24th June 2012 Intro- • Promise for us that God will enlarge us. We are to get ready because God is moving. God will again revive His people here in Wales. • Isaiah ministered into the depression caused by the Assyrian invasion- Israel went into captivity first and then Judah followed when the Babylonians invaded. However, Isaiah's message is that a REMNANT will be left, just like a stump is left when a tree is cut down. The Assyrians cut down the trees and decimated the land. However God would take the stump, the remnant that is left of Israel, and make it grow, make it fruitful, multiplying their numbers. Even when God's people have been through tough times there is a promise of fruitfulness. • Prophetic foreshortening- Isaiah, as the other prophets, sees the future like a series of mountains in the distance- some near, others far away. He describes what he sees as if they blur into one- some of it refers to the more distant future, some to their immediate situation. Isaiah 53 precedes this chapter, it is perhaps the most detailed of all the Old Testament predictions of what Jesus would achieve on the cross. God's people's fruitfulness ultimately comes from the victory of the Gospel. Read Isaiah 54:1-6 'SING'- v1 'Sing O barren' • The opposite of what you would expect! In the middle eastern culture of the day the ability to have children was hugely important to them. • Paradox of faith. -
2 Nephi 12-24: Chapter Summeries
2 Nephi 12-24: Chapter Summeries 2 Nephi 12: The fall and restoration of Judah is promised, with emphasis upon the latter days: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains" (v.2). The need for repentance and humility is also stressed (vs. 9, 11, 17). The day of judgment will humble all men (v.19). Compare Isaiah 2 for important differences between Isaiah in the Old Testament and the Book of Mormon. See Bible Dictionary "Dead Sea Scrolls," "Italics, " "Masoritic Text," "Spetuagint," "Ship." 2 Nephi 13: The men of Judah will be taken into captivity after a period of anarchy and oppression. Vain daughters of Zion will be humbled through a great catastrophe. Read 2 Chr. 27- 28. See Bible Dictionary "Adultery," "Idol," "Baal," "Groove," "High Places," This chapter is quoted in Isaiah 3. 2 Nephi 14: A continuation of chapter 3 that stresses the last days and the purging of sins. (Compare Mal 3.) "And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach" (v.1). The Lord's presents a cloud by day and a fire by night to be over Mount Zion or Moriah (vs.5-6). See Bible Dictionary "Marriage," "Family." This chapter is quoted in Isaiah 4. 2 Nephi 15: A parable of the vineyard. This chapter contains elements of both the fall of Israel and the latter-day restoration of Jacob. -
J. Barton Payne, "The Unity of Isaiah: Evidence from Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56
J. Barton Payne, "The Unity of Isaiah: Evidence From Chapters 36-39," Bulletin of the Evangelical Theological Society 6.2 (May 1963): 50-56. The Unity of Isaiah: Evidence from Chapters 36-39 J. Barton Payne [p.50] The four chapters of Isaiah 36-39 that appear also in II Kings 18-20 and that contain historical dialog between the prophet and his king, Hezekiah, have produced more critical debate than any other section of I and II Kings.1 They furnish also some of our primary evidence for the unity of the Book of Isaiah,2 forming, as Delitzsch has put it, a “bridge” to the prophecies that follow.3 A thorough treatment of this evidence hence becomes impossible under present limitations. The writer would seek, however, to indicate three specific areas within this larger discussion in which sharpened awareness may contribute to a defense of the total authority of Scripture. L. CONDITIONING FACTORS IN EVANGELICALISM’S APPROACH TO ISAIAH 36-39 If we take, for example, such a question as the relation of Isaiah 36-39 to II Kings 18-20, it appears at the outset that liberal and conservative writers reach opposite conclusions because of their respective methodologies. The liberal, e.g. S.R. Driver, limits his admissable evidence to inductive comparisons of literary detail and of thematic concepts; he thus decides in favor of the priority of Kings.4 The conservative, e.g. Franz Delitzsch, while utilizing historical prose style as a confirmatory factor, concentrates on two reasons that arise (1) out of an analogy with other sections of Kings and Isaiah and (2) out of the authority of Chronicles, deductively applied to the chapters in question; he thus insists upon the originality of Isaiah.5 Bible believing scholars appear to be conditioned by five distinctive principles. -
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. -
Feast of Tabernacles.Pdf
The Feast of Tabernacles is one of the most joyous feasts of all of the LORDS feasts it is also known as the feast of the ingathering of the harvest we read in Deuteronomy 16:14-15 and you shall rejoice in your feast, you and your son, and your daughter, and your male servants, and your female servants, and the levite, and the stranger, and the fatherless, and the widow within your gates, 7 days you shall keep a solemn feast to the LORD your God in the place which the LORD shall choose, because the LORD your God shall bless you in all your increase and in all the works of your hands, therefore you shall surely rejoice. To the Jews these fall feasts focus on the Lord as our creator judge and the One Who atones for our sins the time of Sukkoth or the feast of tabernacles is a time when they celebrate all that the LORD has done for them prophetically they believe as we do that this feast pictures OLAM HABA meaning the world to come and the 1000 year millennial kingdom age they also believe that IF LORD Jesus was born at or during Succoth then another prophetic meaning of the Word became flesh and tabernacled amongst us would be true. We read in John 1:14 and the Word became flesh, and tabernacled among us, and we ourselves beheld His Glory, the glory of the only begotten with the Father, full of grace and truth. I still have the belief that Jesus being the Lamb of God would have to fulfil the role of that sacrificial Lamb being born when and where the Passover sacrificial Lambs were born so that He would fulfil the Passover Lamb’s role to the letter as recorded in the bible. -
Isaiah 37:1-20 Prayers
Isaiah 37:1-20 No: 4 Week: 332 Thursday 8/12/11 Prayers Opening prayer We praise You, Lord God; You have never let us down even though we have often failed You, and You have loved us faithfully when we have returned after wandering away from You. You have a plan for each of us, and it unfolds throughout the turmoil of life, because You have chosen us for glory despite our unworthiness. We praise You for the blessings You give us so generously, and ask to be made worthy of our call. AMEN! Prayer Suggestions General theme of the week: BUILDING 1. For yourself Pray in those moments when there is a break between the things you are doing; pray for what comes next, just a prayer placing what you are doing in God’s hands, or whatever comes to you 2. For your friends and family Using the moments of the day again, pray for the members of your family and your friends; you can get through quite a few in the course of a day! 3. For the church and its work Pray for the churches of your neighbourhood, and seek God’s blessing on the work that they do 4. For your neighbourhood, your country and the world (News) Pray for those whose work is to gather taxes. Remember that Jesus blessed a tax collector, and seek to do the same. At this time of economic uncertainty, we need the tax systems of our countries to collect everything that is legally due, for the good of governments as well as the whole world. -
Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45
Scholars Crossing LBTS Faculty Publications and Presentations 6-2005 Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45 Gary E. Yates Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E., "Narrative Parallelism and the "Jehoiakim Frame": a Reading Strategy for Jeremiah 26-45" (2005). LBTS Faculty Publications and Presentations. 5. https://digitalcommons.liberty.edu/lts_fac_pubs/5 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in LBTS Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. JETS 48/2 (June 2005) 263-81 NARRATIVE PARALLELISM AND THE "JEHOIAKIM FRAME": A READING STRATEGY FOR JEREMIAH 26-45 GARY E. YATES* I. INTRODUCTION Many attempting to make sense of prophetic literature in the Hebrew Bible would echo Carroll's assessment that "[t]o the modern reader the books of Isaiah, Jeremiah and Ezekiel are virtually incomprehensible as books."1 For Carroll, the problem with reading these books as "books" is that there is a confusing mixture of prose and poetry, a lack of coherent order and arrange ment, and a shortage of necessary contextual information needed for accu rate interpretation.2 Despite the difficult compositional and historical issues associated with the book of Jeremiah, there is a growing consensus that -
The Prophecy of Isaiah Free Download
THE PROPHECY OF ISAIAH FREE DOWNLOAD J.A. Motyer | 544 pages | 01 Jul 1999 | SPCK Publishing | 9780851116525 | English | Nottingham, United Kingdom The Book of Isaiah The prophecy begins with words of encouragement from Jesus. Personal history Presumably, Isaiah was already prepared to find meaning in the vision before the arrival of that decisive moment. And I will make them one nation in the land upon the mountains of Israel, and one king shall be a king to The Prophecy of Isaiah all. Isaiah The Messiah would be a light to Gentiles. Isaiah Babylon would be attacked by the Medes. Instead of making it easy for the reader, therefore, he predicts things piecemeal, breaking up the sequence by depicting an event several times in combination with other events. Daniel predicts a great world conflict involving the kingdoms of Persia, Greece, and other nations of his day. When Hezekiah intercedes with God on behalf of his people, an angel slays the Assyrian horde and in one night all die Isaiah —20, 33— AND John And no man hath ascended up to heaven, but The Prophecy of Isaiah that The Prophecy of Isaiah down from heaven, even the Son of man which is in heaven. It is an educated speech—strong, vivid, the finest of classical Hebrew. According to some modern interpretations, Isaiah's wife was called "the prophetess" Isaiaheither because she was endowed with the prophetic gift, like Deborah Judges and Huldah 2 Kings —20or The Prophecy of Isaiah because she was the "wife of the prophet". Leviathan Maher-shalal-hash-baz Pele-joez-el-gibbor-abi-ad-sar-shalom Servant songs. -
Isaiah 50-55
Isaiah 50-55 Part 1 “He said to them, ‘How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?’ And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” (Lk 24:25-27) BACKGROUND • In Jn 1:26, 39, John the Baptist refers to Jesus as the “Lamb of God, who takes away the sin of the world,” possibly quoting Isa 53:7. According to the Dictionary of Jesus and the Gospels, “The phrase ‘the lamb of God’ can be related to several different lambs in OT and later Jewish thought, but most of these (e.g., the Passover lamb, the lamb of the daily offering or the messianic lamb of later apocalyptic) do not directly support the idea of taking away sin, so that it is reasonable to see the Servant figure as making a major contribution to this image.” • “[The stanza containing Isa 52:15] ends with the ‘sprinkling’ of many nations and the stunned reaction to it. ‘Sprinkling with blood, oil or water is in the OT bound up with cleansing, i.e., with making a person or thing fit to come before God. Normally this has reference to Israel or it institutions, but not here: this is for ‘many nations’ (52:15). The stunned reaction testifies that God’s wisdom overthrows and confounds all human wisdom (cf. 1 Cor 1:18-2:5).”1 QUESTIONS 1.