Elijah: Prophet of Fire Part 1: the Mysterious Appearance of a Man of God
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Solomon's Legacy
Solomon’s Legacy Divided Kingdom Image from: www.lightstock.com Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God raises up adversaries to Solomon. 1 Kings 11:14 14 Then the LORD raised up an adversary to Solomon, Hadad the Edomite; he was of the royal line in Edom. 1 Kings 11:23-25 23 God also raised up another adversary to him, Rezon the son of Eliada, who had fled from his lord Hadadezer king of Zobah. 1 Kings 11:23-25 24 He gathered men to himself and became leader of a marauding band, after David slew them of Zobah; and they went to Damascus and stayed there, and reigned in Damascus. 1 Kings 11:23-25 25 So he was an adversary to Israel all the days of Solomon, along with the evil that Hadad did; and he abhorred Israel and reigned over Aram. Solomon’s Last Days -1 Kings 11 Image from: www.lightstock.com from: Image ➢ God tells Jeroboam that he will be over 10 tribes. 1 Kings 11:26-28 26 Then Jeroboam the son of Nebat, an Ephraimite of Zeredah, Solomon’s servant, whose mother’s name was Zeruah, a widow, also rebelled against the king. 1 Kings 11:26-28 27 Now this was the reason why he rebelled against the king: Solomon built the Millo, and closed up the breach of the city of his father David. 1 Kings 11:26-28 28 Now the man Jeroboam was a valiant warrior, and when Solomon saw that the young man was industrious, he appointed him over all the forced labor of the house of Joseph. -
The Second Book of Kings
THE SECOND BOOK OF KINGS Elisha and the end of the house of Ahab 11AFTER AHAB’S DEATH Moab rebelled against Israel. 2Ahaziah fell through a latticed window in his roof-chamber in Samaria and injured himself; he sent messengers to inquire of Baal-zebub the god of Ekron whether he would recover from his illness. 3The angel of the LORD ordered Elijah the Tishbite to go and meet the messengers of the king of Samaria and say to them, ‘Is there no god in Israel, that you go to inquire of Baal-zebub the god of Ekron? 4This is the word of the LORD to your master: “You shall not rise from the bed where you are lying; you will die.” ’ Then Elijah departed. 5The messengers went back to the king. When asked why they had returned, 6they answered that a man had come to meet them and had ordered them to return and say to the king who had sent them, ‘This is the word of the LORD: “Is there no god in Israel, that you send to inquire of Baal-zebub the god of Ekron? In consequence, you shall not rise from the bed where you are lying; you will die.” ’ 7The king asked them what kind of man it was who had met them and said this. 8‘A hairy man’, they answered, ‘with a leather apron round his waist.’ ‘It is Elijah the Tishbite’, said the king. 9Then the king sent a captain to him with his company of fifty. He went up and found the prophet sitting on a hill-top and said to him, ‘Man of God, the king orders you to come down.’ 10Elijah answered the captain, ‘If I am a man of God, may fire fall from heaven and consume you and your company!’ Fire fell from heaven and consumed the officer and his fifty men. -
Intertextual Connection to the Elijah/Jezebel
Scholars Crossing LBTS Faculty Publications and Presentations 2005 Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 Gary E. Yates Liberty University, [email protected] David M. Hoffeditz Cedarville University Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Recommended Citation Yates, Gary E. and Hoffeditz, David M., "Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29" (2005). LBTS Faculty Publications and Presentations. 4. https://digitalcommons.liberty.edu/lts_fac_pubs/4 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]. Bulletin for Biblical Research 15.2 (2005) 199-221. Femme Fatale Redux: Intertextual Connection to the Elijah/ Jezebel Narratives in Mark 6:14–29 DAVID M. HOFFEDITZ AND GARY E. YATES CEDARVILLE UNIVERSITY LIBERTY UNIVERSITY In this article we trace important intertextual connections between the pe- ricopes of the beheading of John in Mark’s Gospel and the OT narratives sur- rounding the figures of Jezebel and Elijah. This form of intertextuality serves three key polemical purposes in Mark’s narrative: 1. to highlight the culpability and despicability of Herodias in having John put to death by depicting her as another Jezebel—the epitome of female wickedness in the OT; 2. to demonstrate the irony of reversal in that the OT narrative has the word of the prophet putting the wicked queen to death, while in the NT, the word of the wicked queen succeeds in bringing about the death of the prophet; 3. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
“Ahab” 1 Kings 16:29-19:21 Pastor Bob Singer 09/25/2016
Fact Sheet for “Ahab” 1 Kings 16:29-19:21 Pastor Bob Singer 09/25/2016 ESV 16:29 ¶ In the thirty-eighth year of Asa king of Judah, Ahab the son of Omri began to reign over Israel, and Ahab the son of Omri reigned over Israel in Samaria twenty-two years. 30 And Ahab the son of Omri did evil in the sight of the LORD, more than all who were before him. 31 And as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took for his wife Jezebel the daughter of Ethbaal king of the Sidonians, and went and served Baal and worshiped him. 32 He erected an altar for Baal in the house of Baal, which he built in Samaria. 33 And Ahab made an Asherah. Ahab did more to provoke the LORD, the God of Israel, to anger than all the kings of Israel who were before him. Then we come to a verse that almost seems out of place, but God was following up on an important detail. 34 In his days Hiel of Bethel built Jericho. He laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua the son of Nun. Almost 550 years earlier at Jericho Joshua gave this prophecy (Joshua 6:26). 17:1 ¶ Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, "As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word." This would result in a sever famine in Israel. -
What Is Biblical Prophecy?
What is Biblical Prophecy? What Biblical Prophecy is NOT, and What It Really IS: Contrary to what many fundamentalist preachers or late-night radio hosts would have you believe, biblical prophecy is not primarily about “predicting the future” or finding clues in the Bible that correspond to people or events in our own day and age! The prophets of Ancient Israel did not look into some kind of crystal ball and see events happening thousands of years after their own lifetimes. The books they wrote do not contain hidden coded messages for people living in the 20th or 21st centuries! Rather, biblical prophets were mainly speaking to and writing for the people of their own time. They were challenging people of their own world, especially their political rulers, to remain faithful to God’s commandments and/or to repent and turn back to God if they had strayed. They were conveying messages from God, who had called or commissioned them, rather than speaking on their own initiative or authority. However, because the biblical prophets were transmitting messages on behalf of God (as Jews and Christians believe), much of what they wrote for their own time is clearly also relevant for people living in the modern world. The overall message of faith and repentance is timeless and applicable in all ages and cultures. To understand what biblical prophecy really is, let’s look more closely at the origins, definitions, and uses of some key biblical words. In the Hebrew Bible, the word for “prophet” is usually nabi’ (lit. “spokesperson”; used over 300 times!), while the related feminine noun nebi’ah (“prophetess”) occurs only rarely. -
Divided Kingdom
Divided Kingdom Lesson 9 Review: Division to Jehu Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram (Joram) – 12y Hoshea – 9y – 28y Divided Kingdom: Kings of Israel Jeroboam – 22y Jehoahaz – 17y Nadab - 2y Joash (Jehoash) – 16y Baasha – 24y Jeroboam II – 41y Elah – 2y Zechariah – 6m Zimri – 1w Shallum – 1m Omri – 12y Menahem – 10y Ahab – 22y Pekahiah – 2y Ahaziah – 2y Pekah – 20y Jehoram -
Scope and Sequence Overview
9 Scope and Sequence Overview Unit Lesson Reference 1. Approaching the Old Testament Introduction 2. The One Big Story Introduction 3. Preparing to Read God's Word Introduction 4. God Creates the World Genesis 1 5. A Mission for Humanity Genesis 1–2 6. The Fall into Sin Genesis 3 Unit 1 7. Sin Grows Worse: The Flood Genesis 4–11 The Pentateuch: God Chooses 8. God Begins Redemption through Israel Genesis 11–12 Israel to Be His Redeemed People 9. God Covenants with Abram Genesis 15 10. Abraham's Faith Is Tested Genesis 22:1–19 11. Jacob Inherits the Promise Genesis 27–28 12. Jacob Wrestles with God Genesis 32–33 13. Joseph: God Meant It for Good Genesis 37; 39–41 14. Joseph's Brothers Are Reconciled Genesis 42–45 1. Israel Enslaved in Egypt Exodus 1:1—2:10 2. God Calls Moses Exodus 2:11—4:31 3. God Redeems Israel in the Exodus Exodus 11:1–12:39; 13–14 Unit 2 4. Passover: A Redemption Meal Exodus 12; 14:1—15:21 The Pentateuch: God Redeems 5. Israel in the Wilderness Exodus 15:22—17:16 Israel and Expects Covenant 6. Sinai: God Gives His Law Exodus 19–20 Loyalty 7. God Dwells with His People Exodus 25–40 8. Leviticus: Rules for Holy Living Leviticus 1; 16; 23:9–14 9. Numbers: Judgment and Mercy Numbers 13:17—14:45; 20:1–13; 21:4–8 10. Deuteronomy: Love the Lord! Deuteronomy 28–34 1. Conquering the Promised Land Joshua 1–12 2. -
The Authority of Scripture: the Puzzle of the Genealogies of Jesus Mako A
The Authority of Scripture: The Puzzle of the Genealogies of Jesus Mako A. Nagasawa, June 2005 Four Main Differences in the Genealogies Provided by Matthew and Luke 1. Is Jesus descended through the line of Solomon (Mt) or the line of Nathan (Lk)? Or both? 2. Are there 27 people from David to Jesus (Mt) or 42 (Lk)? 3. Who was Joseph’s father? Jacob (Mt) or Heli (Lk)? 4. What is the lineage of Shealtiel and Zerubbabel? a. Are they the same father-son pair in Mt as in Lk? (Apparently popular father-son names were repeated across families – as with Jacob and Joseph in Matthew’s genealogy) If not, then no problem. I will, for purposes of this discussion, assume that they are not the same father-son pair. b. If so, then there is another problem: i. Who was Shealtiel’s father? Jeconiah (Mt) or Neri (Lk)? ii. Who was Zerubbabel’s son? Abihud (Mt) or Rhesa (Lk)? And where are these two in the list of 1 Chronicles 3:19-20 ( 19b the sons of Zerubbabel were Meshullam and Hananiah, and Shelomith was their sister; 20 and Hashubah, Ohel, Berechiah, Hasadiah and Jushab-hesed, five)? Cultural Factors 1. Simple remarriage. It is likely that in most marriages, men were older and women were younger (e.g. Joseph and Mary). So it is also likely that when husbands died, many women remarried. This was true in ancient times: Boaz married the widow Ruth, David married the widow Bathsheba after Uriah was killed. It also seems likely to have been true in classical, 1 st century times: Paul (in Rom.7:1-3) suggests that this is at least somewhat common in the Jewish community (‘I speak to those under the Law’ he says) in the 1 st century. -
Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep. -
Chart of the Kings of Israel and Judah
The Kings of Israel & Judah Why Study the Kings? Chart of the Kings Questions for Discussion The Heritage of Jesus Host: Alan's Gleanings Alphabetical List of the Kings A Comment about Names God's Message of Salvation Kings of the United Kingdom (c 1025-925 BC) Relationship to God's King Previous King Judgment Saul none did evil Ishbosheth* son (unknown) David none did right Solomon did right in youth, son (AKA Jedidiah) evil in old age * The kingdom was divided during Ishbosheth's reign; David was king over the tribe of Judah. Kings of Judah (c 925-586 BC) Kings of Israel (c 925-721 BC) Relationship to God's Relationship to God's King King Previous King Judgment Previous King Judgment Rehoboam son did evil Abijam Jeroboam servant did evil son did evil (AKA Abijah) Nadab son did evil Baasha none did evil Asa son did right Elah son did evil Zimri captain did evil Omri captain did evil Ahab son did evil Jehoshaphat son did right Ahaziah son did evil Jehoram son did evil (AKA Joram) Jehoram son of Ahab did evil Ahaziah (AKA Joram) (AKA Azariah son did evil or Jehoahaz) Athaliah mother did evil Jehu captain mixed Joash did right in youth, son of Ahaziah Jehoahaz son did evil (AKA Jehoash) evil in old age Joash did right in youth, son did evil Amaziah son (AKA Jehoash) evil in old age Jeroboam II son did evil Zachariah son did evil did evil Uzziah Shallum none son did right (surmised) (AKA Azariah) Menahem none did evil Pekahiah son did evil Jotham son did right Pekah captain did evil Ahaz son did evil Hoshea none did evil Hezekiah son did right Manasseh son did evil Amon son did evil Josiah son did right Jehoahaz son did evil (AKA Shallum) Jehoiakim Assyrian captivity son of Josiah did evil (AKA Eliakim) Jehoiachin (AKA Coniah son did evil or Jeconiah) Zedekiah son of Josiah did evil (AKA Mattaniah) Babylonian captivity Color Code Legend: King did right King did evil Other. -
King Jeroboam II
983 Jeroboam II. King of Israel 984 James Joyce’s Finnegan’s Wake (1939) mentions earthquake in the area in 750 BCE. Jeroboam is Gubbs Jeroboam, “the frothwhiskered pest of the mentioned only once in extra-biblical sources, in a park, as per act one, section two, schedule three, seal with the following inscription: “belonging to clause four of the fifth of King Jark” (3.4.558.15). Shema / the servant of Jeroboam” (Davies: 100.068; As with the rest of the Wake, simple extrapolations Fig. 1). According to the palaeography this inscrip- of meaning elude us, but here Gubbs appears as an tion is to be dated in the 8th century BCE. It can orbital character related to the domestic drama of therefore not refer to Jeroboam I. The authenticity book 3.4, but one that also harks back to “Yawn’s of this seal is however disputed. Inquest” in book 3.3. Again, Jeroboam sits as one In rabbinic sources, Jeroboam is praised for his judged and requiring of “mercy” on “his hurlybur- respect for the prophets, for which he was rewarded lygrowth” (558.20). by being allowed to conquer nations that Joshua The Trails of Brother Jero (1960) is a satirical com- and David could not (SEZ 7). He also did not believe edy by the Nigerian playwright Akinwande Oluw- the slanderous reports of Amaziah against Amos ole “Wole” Soyinka. It mocks religious hypocrisy (Am 7 : 10-11), claiming that Amos had predicted through its protagonist, brother Jeroboam, who Jeroboam’s death by the sword and Israel’s exile.