Learn Nach Yomi with the Orthodox Union 2013-2015 | V”Ist - D”Ist
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Ezekiel 14:9 Ezekiel Speaks of Those Who Abuse Their Prophetic Office
1 Ted Kirnbauer God Deceives the Prophets In Ezekiel 14:9 Ezekiel speaks of those who abuse their prophetic office. There he states that the false prophets speak deceptive words because God has deceived them. This of course generates a lot of questions: If God deceives people, how can He be Holy? How do we know that the gospel isn’t a deception of God as well? How can people be responsible for believing a deception if God is the one deceiving them? Answers to these questions would take volumes to explore, but hopefully, the following work by DA Carson and the comments that follow will shed a little light on the subject. Excurses - Sovereignty and Human Responsibility The sovereignty of God and human responsibility is not an easy concept with a simple solution. D.A. Carson does a good job at explaining the relationship between the two. The following comments are taken from A Call To Spiritual Reformation under the chapter entitled “A Sovereign and Personal God.” He says: I shall begin by articulating two truths, both of which are demonstrably taught or exemplified again and again in the Bible: 1. God is absolutely sovereign, but his sovereignty never functions in Scripture to reduce human responsibility. 2. Human beings are responsible creatures – that is, they choose, they believe, they disobey, they respond, and there is moral significance in their choices; but human responsibility never functions in Scripture to diminish God's sovereignty or to make God absolutely contingent. My argument is that both propositions are taught and exemplified in the Bible. -
International Bible Lessons Commentary Amos 6:1-14 English Standard Version
International Bible Lessons Commentary Amos 6:1-14 English Standard Version International Bible Lessons Sunday, June 21, 2015 L.G. Parkhurst, Jr. The International Bible Lesson (Uniform Sunday School Lessons Series) for Sunday, June 21, 2015, is from Amos 6:1-14. Please Note: Some churches will only study Amos 6:4-8, 11-14. Questions for Discussion and Thinking Further follow the verse-by-verse International Bible Lesson Commentary. Study Hints for Discussion and Thinking Further discusses Questions for Discussion and Thinking Further to help with class preparation and in conducting class discussion: these hints are available on the International Bible Lessons Commentary website along with the International Bible Lesson that you may want to read to your class as part of your Bible study. A podcast for this commentary is also available at the International Bible Lesson Forum. International Bible Lesson Commentary Amos 6:1-14 (Amos 6:1) “Woe to those who are at ease in Zion, and to those who feel secure on the mountain of Samaria, the notable men of the first of the nations, to whom the house of Israel comes! Amos preached during the reign of King Jeroboam II [786 BC-746 BC], perhaps for only one year, which was all that would be necessary, perhaps because Amaziah told Amos to stop preaching (see Amos 5:10 and Amos 7:10-17). God condemned both Zion (Jerusalem) and Samaria (capital of the Kingdom of Israel) for their pride. At the time of Amos’ preaching, both kingdoms were powerful and prosperous compared to their neighboring nations. -
Ezekiel Week 9 Idolaters and Jerusalem Condemned Chapters 14-15
Ezekiel Week 9 Idolaters and Jerusalem Condemned Chapters 14-15 Idolatrous Elders Condemned (14:1-11) The elders served as the authorities for the exiles. They came to Ezekiel as supplicants seeking counsel and an oracle. The gesture of sitting before him (at his feet) indicates his role as teacher and spokesperson for God. There is some question whether they sincerely accepted his authority or were simply curious about what he could offer as a word of God.1 Ezekiel had by now received accreditation through the fulfillment of his earlier oracles, and it was with not unreasonable expectation of a positive word for the future that the elders came. However, they were to be disappointed. There was no automatic word of salvation for them. The era of promise was not to dawn as an inalienable right of all members of God’s people. 2 The Hebrew word for idols used here, gillulim, appears only in the plural in the ot and always in reference to idols. The biblical use is intentionally insulting and disparaging because gillulim is based on the word gel, meaning “dung” (see 4:12; Job 20:7). The whole phrase, gilluleihem al-libbam, can be taken literally or metaphorically. The elders might be literally guilty by wearing some sort of magical amulet around their necks, or they may simply be guilty of devotion to other gods. Wearing protective amulets was a common practice among the Babylonians. They wore amulets to protect against demons, ensure a safe pregnancy and birth, facilitate romantic attraction, or protect themselves from destruction and disease.3 The elders in exile are tainted with the same fundamental sin as those left behind in Judah: internal idolatry. -
The Book of Joel: Anticipating a Post-Prophetic Age
HAYYIM ANGEL The Book of Joel: Anticipating a Post-Prophetic Age Introduction OF THE FIFTEEN “Latter Prophets”, Joel’s chronological setting is the most difficult to identify. Yet, the dating of the book potentially has significant implications for determining the overall purposes of Joel’s prophecies. The book’s outline is simple enough. Chapters one and two are a description of and response to a devastating locust plague that occurred in Joel’s time. Chapters three and four are a prophecy of consolation predict- ing widespread prophecy, a major battle, and then ultimate peace and pros- perity.1 In this essay, we will consider the dating of the book of Joel, the book’s overall themes, and how Joel’s unique message fits into his likely chronological setting.2 Dating Midrashim and later commentators often attempt to identify obscure figures by associating them with known figures or events. One Midrash quoted by Rashi identifies the prophet Joel with the son of Samuel (c. 1000 B.C.E.): When Samuel grew old, he appointed his sons judges over Israel. The name of his first-born son was Joel, and his second son’s name was Abijah; they sat as judges in Beer-sheba. But his sons did not follow in his ways; they were bent on gain, they accepted bribes, and they subvert- ed justice. (I Sam. 8:1-3)3 RABBI HAYYIM ANGEL is the Rabbi of Congregation Shearith Israel. He is the author of several books including Creating Space Between Peshat & Derash: A Collection of Studies on Tanakh. 21 22 Milin Havivin Since Samuel’s son was wicked, the Midrash explains that he must have repented in order to attain prophecy. -
Week 9 – Amos Connect: Choose 1 Connect Question and Discuss for 5
Week 9 – Amos Connect: choose 1 Connect question and discuss for 5-7 minutes. Describe where you have seen justice and righteousness prevail—where what is wrong is made right. Name one person you would like to have dinner with, past or present, real or fiction, and why. Read these passages aloud: Amos 2:6-3:15- God’s Judgment on Israel Amos 5:21-24 - The Day of the LORD, a dark day Amos 6:11-14 – God’s punishment of Israel Amos 7:14-17- Amos’ call. Amos 9:11-12 – Restoration of David’s kingdom Engage the text as a group: 1. What do you observe? God has strong words for Israel’s religious practices: “I hate, I despise your festivals…” 2. What questions do you have of these texts? E.g.) Why would Israel equate economic prosperity with God’s favor? Why weren’t keeping the religious practices themselves enough? Why does Amos matter? Amos matters because it shows us how deeply God cares for the lowly, the downtrodden, the oppressed, the marginalized. The book of Amos shows us that Israel taking material prosperity or economic security to equal God’s favor and approval was wrong. In Amos, God condemns the practices of Israel that built up wealth for itself and the 1% that hoarded it at the expense of the poor, while God shows compassion for the poor who are being oppressed because of the practices of the wealthy. If you live in the United States, you live in right now the most militarily powerful country in the world and the richest nation on earth. -
Spirit of False Prophecy & Idolatry Ezekiel 13-14 PRAY Introduction O
1 Spirit of False Prophecy & Idolatry Ezekiel 13-14 PRAY Introduction o Scripture tells us that in the ‘last days’ (OR ‘last day’ OR ‘latter time’ i.e. the time between the comings of Christ—now), there will be false teachers and teaching that will threaten to ensnare the Church (cf. 1 Tim 4:1) o Indeed, we are called to ‘test the spirits,’ as it were (1 John 4:1)— is it of Christ OR of the ‘antichrist’ o False teaching has been around since the Fall, when man’s foolish heart was darkened, and certainly was an issue during Ezekiel’s time (also in Jeremiah’s overlapping ministry) o What forms of false teaching were there? What were they believing and saying that proved to be a snare for the people? o As we look at Ezekiel 13 and part of 14, I want us to also ask: What are similar forms of false teaching around today? How have we been negatively influenced? What can we learn from God’s words through the prophet? o Stop this video and read Ezekiel 13:1-14:11, if you have not already done so… Spirit of False Prophecy & Idolatry 1. False hope (13:1-16) 2 a. False prophets vs. true prophets (True—Deut 18:18; 2 Chron 18:13; Jer 1:9)—key characteristic: they tell the people (and kings) what they want to hear rather than what God says b. Characteristics of the false prophets in Ezekiel’s day:1 i. They follow their own spirit / prophesy from their own hearts (not from the Lord), yet say it is the ‘word of the LORD…declares the LORD’ & expect the LORD to fulfil their word! (13:2-7) ii. -
Pdf Israelian Hebrew in the Book of Amos
ISRAELIAN HEBREW IN THE BOOK OF AMOS Gary A. Rendsburg 1.0. The Location of Tekoa The vast majority of scholars continue to identify the home vil- lage of the prophet Amos with Tekoa1 on the edge of the Judean wilderness—even though there is little or no evidence to support this assertion. A minority of scholars, the present writer included, identifies the home village of Amos with Tekoa in the Galilee— an assertion for which, as we shall see, there is considerable solid evidence. 1.1. Southern Tekoa The former village is known from several references in Chroni- cles, especially 2 Chron. 11.6, where it is mentioned, alongside Bethlehem, in a list of cities fortified by Rehoboam in Judah. See also 2 Chron. 20.20, with reference to the journey by Jehosha- to the wilderness of Tekoa’.2‘ לְמִדְב ַּ֣ר תְקֹ֑וע phat and his entourage The genealogical records in 1 Chron. 2.24 and 4.5, referencing a 1 More properly Teqoaʿ (or even Təqōaʿ), but I will continue to use the time-honoured English spelling of Tekoa. 2 See also the reference to the ‘wilderness of Tekoa’ in 1 Macc. 9.33. © 2021 Gary A. Rendsburg, CC BY 4.0 https://doi.org/10.11647/OBP.0250.23 718 New Perspectives in Biblical and Rabbinic Hebrew Judahite named Tekoa, may also encode the name of this village. The name of the site lives on in the name of the Arab village of Tuquʿ and the adjoining ruin of Khirbet Tequʿa, about 8 km south of Bethlehem.3 1.2. -
![Qumran Hebrew (With a Trial Cut [1Qs])*](https://docslib.b-cdn.net/cover/9626/qumran-hebrew-with-a-trial-cut-1qs-1289626.webp)
Qumran Hebrew (With a Trial Cut [1Qs])*
QUMRAN HEBREW (WITH A TRIAL CUT [1QS])* Gary A. Rendsburg Rutgers University One would think that after sixty years of studying the scrolls, scholars would have reached a consensus concerning the nature of the language of these texts. But such is not the case—the picture is no different for Qumran Hebrew (QH) than it is for identifying the sect of the Qum- ran community, for understanding the origins of the scroll depository in the caves, or for the classification of the archaeological remains at Qumran. At first glance, this is a bit difficult to comprehend, since in theory, at least, linguistic research should be the most objective form of scholarly inquiry, and the facts should speak for themselves—in contrast to, let’s say, the interpretation of texts, where subjectivity may be considered necessary at all times. But as we shall see, even though the data themselves are derived from purely empirical observation, the interpretation of the linguistic picture that emerges from the study of Qumran Hebrew has no less a range of options than the other subjects canvassed during this symposium. Before entering into such discussion, however, let us begin with the presentation of some basic facts. Of the 930 assorted documents from Qumran, 790, or about 85% of them are written in Hebrew (120 or about 13% are written in Aramaic, and 20 or about 2% are written in Greek). Of these 930, about 230 are biblical manuscripts, which * It was my pleasure to present this paper on three occasions during calendar year 2008: first and most importantly at the symposium entitled “The Dead Sea Scrolls at 60: The Scholarly Contributions of NYU Faculty and Alumni” (March 6), next at the “Semitic Philology Workshop” of Harvard University (November 20), and finally at the panel on “New Directions in Dead Sea Scrolls Scholarship” at the annual meeting of the Association of Jewish Studies held in Washington, D.C. -
Do the 66 Books Really Measure Up?
do the 66 books really measure up? Most Christian articles of faith assert that the 66 books of the Bible represent the Word of GOD1, at least in the original versions. I do not agree. I have found the number of Authoritative books - those with a perfect alignment befitting of GOD - to be fewer. Ancient scribes and modern translators are not the topic. The fact is that GOD the FATHER is Perfect, and HIS Word is Perfect. We are dangerously wrong to be ascribing to HIS Perfection or that of YESU (JESUS) or the HOLY SPIRIT anything that is demonstrably not perfect. Among the 66 books are original inconsistencies that prevent me from describing the collection as HIS Word. GOD does not make erroneous statements. GOD does not contradict HIMSELF. My answer is “No, not all of the 66 books measure up to HIS standard of Perfection - there is subtracting to be done.” I hope this study will help you see more clearly the difference between what FATHER really said and doctrines that are founded upon lesser writings. Dare we insult GOD by following human traditions? Men have elevated imperfect writings as HIS Word! A tradition from 1546 adds still more books as sacred with anyone opposing them declared anathema (accursed)!2 The doctrines of men unsurprisingly conflict with one another today. I do not expect the problems I make note of here to disturb your faith in GOD but only what part of your faith you’ve unduly placed in men and their traditions. My hope is that you will rely upon the HOLY SPIRIT, our TEACHER, and walk away from soiled doctrines of men who would not listen to HIM. -
Ezekiel Session 1 Introduction and Overview
E Z E K I E L M I K E A C K E R M A N • 1 1 S E S S I O N S Ezekiel Session 1 Introduction and Overview The book of Ezekiel is a challenging book of the Bible to study for various reasons (length, timing, type of literature), but includes timeless truths about God’s character, God’s priorities, God’s way of dealing with his people, and how God’s people should respond to him. Historical Situation The period of history covered in the book of Ezekiel is from about 593 B.C. to 571 B.C. Ezekiel the prophet, and many of the other major leaders and influential people in Israel, had also been taken to Babylon, but the city of Jerusalem had not yet been destroyed. Much of the book of Ezekiel predicts the destruction of Jerusalem, but it also speaks of its eventual rebuilding. Big Themes of the Book Seriousness of Sin – God takes the idolatry and injustice of the people of Israel and surrounding nations seriously. Through this we are reminded that God is always watching and will eventually bring justice to the world. The Presence of God – For the people of God during Ezekiel’s time, God’s presence was equated with the temple in Jerusalem. But being taken from the city and that temple being destroyed could make people ask the question, “Where is God?” The Heart – While God gave his people commands in the Old Testament Law, in various ways the book of Ezekiel reminds us that God’s priority is a heart that is devoted to him, eager to do what is good. -
Bulletin of the International Organization for Septuagint and Cognate Studies
Bulletin of the International Organization for Septuagint and Cognate Studies Volume 38 • 2005 Articles The Dead Sea Scrolls and the Septuagint....................... 1 John William Wevers The Septuagint in the Peshitta and Syro-Hexapla Translations of Amos 1:3–2:16 ..................................... 25 Petra Verwijs Tying It All Together: The Use of Particles in Old Greek Job......... 41 Claude Cox Rhetoric and Poetry in Greek Ecclesiastes....................... 55 James K. Aitken Calque-culations—Loan Words and the Lexicon.................. 79 Cameron Boyd-Taylor Gleanings of a Septuagint Lexicographer....................... 101 Takamitsu Muraoka Dissertation Abstract The Septuagint’s Translation of the Hebrew Verbal System in Chronicles.........................................109 Roger Blythe Good IOSCS Matters Program in Leiden....................................... 111 Executive Committee Meeting............................... 115 Business Meeting........................................ 118 Executive Report on Critical Texts............................ 119 Treasurer’s Report ....................................... 123 In memoriam Pierre Sandevoir............................... 127 i ii BIOSCS 38 (2005) Book Reviews Review of Adam Kamesar, Jerome, Greek Scholarship and the Hebrew Bible ...................................... 129 Alison Salvesen Review of Kristin De Troyer, Rewriting the Sacred Text: What the Old Greek Texts Tell Us about the Literary Growth of the Bible ..... 132 Robert J. V. Hiebert Review of Maarten J. J. Menken, -
Minor Prophets Fall, 2014
HB 750: Minor Prophets Fall, 2014 Instructor: Paul Kim Werner Hall 218 (By appointment preferred) (740) 363-1146 email: [email protected] website: http://www.mtso.edu/pkim COURSE DESCRIPTION In this course we will study the twelve minor prophets (Hosea ~ Malachi) in light of historical, canonical, and theological perspectives. Primary attention will be given to the interpretation of selected texts with regard to their socio-historical environments, to the intertextual correlation within the book and the canon, and to their theological implications for the life of the church and contemporary issues in a global context. OBJECTIVES With regard to several focal goals, through this course, we intend to: Read closely the entire twelve prophets in English at least once in this course; Engage in the exegetical practices of select texts from the twelve prophets; Become familiar with the contents, backgrounds, and scholarly issues; Become enamored with the “major” messages of these “minor” prophets; Make a conscientious effort of applying biblical texts toward preaching & ministry. TEXTBOOKS Required: Terence E. Fretheim, Reading Hosea – Micah: A Literary and Theological Commentary (Macon, Ga.: Smyth & Helwys, 2013) James D. Nogalski, The Book of the Twelve: Hosea – Jonah (Macon, Ga.: Smyth & Helwys, 2011) James D. Nogalski, The Book of the Twelve: Micah – Malachi (Macon, Ga.: Smyth & Helwys, 2011) Recommended: John Goldingay and Pamela Scalise, Minor Prophets II (Understanding the Bible Commentary Series; Peabody, Mass.: Hendrickson, 2009) Daniel Berrigan, Minor Prophets: Major Themes (Eugene, Ore.: Wipf & Stock, 2009) Ronald L. Troxel, Prophetic Literature: From Oracles to Books (Oxford: Wiley- Blackwell, 2012) 2 REQUIREMENTS 1. Faithful Attendance and Participation in All Sessions: assigned readings should be done prior to each class session and students should be prepared to discuss the issues raised in the readings.