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The New Revised Standard Version Bible with Apocrypha: Genuine Leather Black Pdf, Epub, Ebook
THE NEW REVISED STANDARD VERSION BIBLE WITH APOCRYPHA: GENUINE LEATHER BLACK PDF, EPUB, EBOOK NRSV Bible Translation Committee | 1616 pages | 17 Oct 2006 | Oxford University Press Inc | 9780195288315 | English | New York, United States The New Revised Standard Version Bible with Apocrypha: Genuine Leather Black PDF Book Enter email address. This ebook is a selective guide designed to help scholars and students of criminology find reliable sources of information by directing them to the best available scholarly materials in whatever form or format they appear from books, chapters, and journal A: This Bible is printed in Korea. Approximately 85 alterations to the RSV text were authorized in and introduced into the printings. In an effort to further ecumenical relations, the more extensive 50th Anniversary Edition also included some of the preferred Catholic readings in the text and footnotes of the New Testament section. Review this product Share your thoughts with other customers. Featuring an attractive and sturdy binding, this pew Bible will give years of dependable service. Christian Living. This fascinating exploration of Leonardo da Vinci's life and work identifies what it was that made him so unique, and explains the phenomenon of the world's most celebrated artistic genius who, years on, still grips and inspires us. Color maps and a presentation page. Verified Purchase. Sign in or create an account. Harold W Attridge. Members save with free shipping everyday! Q: Is this a full catholic bible with all 73 books and in the right order? New Revised Standard Version. Large print. Main category: Bible translations into English. Related Searches. -
The Words of Job Are Spoken in the Midst of Chaos. Job Has Just Lost His Home, His Farm
9 September 2018 Job 1:1; 2:1–10; 10:1-9; 38:1-7; 42:1-6 When the world is in chaos First Mennonite Church The words of Job are spoken in the midst of chaos. Job has just lost his home, his farm. All Job's children are dead. Now he has lost his health, his body disfigured with open sores. My days are without hope, he says (7:6). He wishes he were dead. Let the day perish wherein I was born (3:3). Job asks God, why? Why is light given to one in misery? (Job 3:20) I sat down this week and read through the book of Job to get a feel for it. I’ll be honest with you—it’s not an easy book to read, let alone preach on. Anytime anyone attempts to speak about God the Creator and human suffering, there's a good chance that we're going to sound like Job's friends—Eliphaz, Bildad, Zophar, and Elihu. They come, at first as friends to console and comfort Job as he goes through the valley of the shadows. But, in the face of Job's sores, his dead children, how do his "friends" comfort and console him? Here's a sampling: Eliphaz: Now Job, think who that was innocent ever perished (4:7). Are you perishing? Now, let's figure out what you’ve done wrong to deserve this. Bildad: Job, are you suggesting that God is unjust? If you were pure and upright, God would answer you with prosperity (8:3-6). -
Visions of the End? Revelation and Climate Change
Visions of the End? Revelation and Climate Change By The Revd Professor T.J. Gorringe; a chapter from Sebastian Kim and Jonathan Draper (eds.) Christianity and the Renewal of Nature, SPCK, 2011; reproduced with kind permission of the author and publisher. Rev 8: 1 When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. In chapter four of Revelation the author tells us that the song of praise before God ‘never ceases’ (4:8), but now there is silence. ‘Heaven seems to hold its breath because of what is about to happen on earth’. Perhaps the author is thinking of the passage in 2 Esdras where the world returns to its “original silence” as “at the beginning of creation” when nobody will be left alive (7:30 cf.6:39)i. It is an intensely dramatic image which has caught people’s imaginations all the way from the first century to Ingmar Bergman. It could speak about the fear we feel about the possible effects of climate change as represented by James Lovelock in The Revenge of Gaia, or Mark Lynas in Six Degrees. But the silence does not last. Seven trumpets are given to seven angels. These may be the seven archangels found in Jewish tradition and in this tradition trumpets are used to warn or to call. “All you inhabitants of the world, when a trumpet is blown, hear!” says Isaiah(Is.18:3) It is the task of prophets as watchmen to call the people to “give heed to the sound of the trumpet”, to hear the warning says Jeremiah (Jer 6:17 ). -
Introduction to the Millennial Kingdom
What Must Take Place After This (The Millennial Kingdom & the Great White Throne) Text: Revelation 20 Main Idea: When Christ returns He will defeat His enemies, have Satan bound, and set up His throne in Jerusalem and reign for a thousand years on the earth. At the end of the millennial reign Christ will defeat Satan, who will be released, and an army of unbelievers. At that point the whole earth will be destroyed, and all the unsaved through the ages will be resurrected and given bodies to stand before the Great White Throne Judgment and will be cast into eternal hell to be tormented forever and ever. Introduction to the Millennial Kingdom The Three Major Positions: • Amillennialism: The “a” means without. This is misleading because those who hold this position do not reject the concept of an earthly millennium, a kingdom. They believe Old Testament prophecies of the Messiah’s kingdom, but believe that those prophesies are being fulfilled ______currently__________, either by the saints reigning in heaven with Christ, or by the church on the earth. Amillennialists believe that the millennial kingdom is happening right now spiritually. But they do deny a literal reign of Christ on the earth. The hermeneutic of the Amillennialist forces them to interpret everything spiritual. • Postmillennialism: “Postmillennialism is in some ways the opposite of premillennialism. Premillennialism teaches that Christ will return before the Millennium; postmillennialism teaches that He will return at the end of the Millennium. Premillennialism teaches that the period immediately before Christ’s return will be the worst in human history; postmillennialism teaches that before His return will come the best period in history, so that Christ will return at the end of a long golden age of peace and harmony….That golden age, according to postmillennialism, will result from the spread of the ______Gospel___________ throughout the world and the conversion of a majority of the human race to Christianity. -
A New English Translation of the Septuagint. 15 1 Esdras
15-1Es-NETS-4.qxd 11/10/2009 10:26 PM Page 392 1 ESDRAS TO THE READER EDITION OF THE GREEK TEXT The NETS translation of 1 Esdras is based on the standard critical edition prepared by Robert Hanhart (Septuaginta: Vetus Testamentum Graecum Auctoritate Academiae Scientiarum Gottingensis editum VIII.1: Es- drae liber I [Göttingen: Vandenhoeck & Ruprecht, 1974]). OVERVIEW OF THE BOOK This book is known as Esdras A / in the Greek tradition and 1 Esdras in English translations. 1 Esdras and 2 Esdras (Esdras B /) are one pair of double traditions found in Septuagint collections (see as well the double traditions of Daniel and Esther). They represent material from the Hebrew-Aramaic 2 Chronicles (2 Supplements), Ezra (2 Esdras 1–10), and Nehemiah (2 Esdras 11–23); in addition, in 1 Esdras there is a story of three youths who served as bodyguards for King Darius of Persia. The general relationship of content among the various versions is as follows: 1 Esdras Chr-Ezra-Neh (NRSV) (Suppl–2 Esd [NETS]) 1.1–55 2 Chr (2 Suppl) 35.1–36.21 2.1–5 Ezra 1.1–3 // 2 Chr (2 Suppl) 36.22–23 2.6–14 Ezra 1.4–11 2.15–25 4.6–24 3.1–5.6 – 5.7–45 2.1–70 // Neh 7.7–73 (2 Esd 17.7–73) 5.46–70 3.1–4.5 6.1–9.36 5.1–10.44 9.37–55 Neh 7.73–8.12 (2 Esd 17.73–18.12) The relationship of this Greek book to the Hebrew-Aramaic biblical tradition, from a source-critical point of view, is unclear. -
The New Beginning By: Ray C
Title: The New Beginning By: Ray C. Stedman Scripture: Job 42 Date: January 1, 1978 Series: Let God be God Message No: 12 Catalog No: 3551 The New Beginning by Ray C. Stedman We last saw our friend Job flat on his face be- beasts. As Job learns that these are the problems in fore God. He had been shown two unforgettable his own heart, problems that God has to deal with, aspects of God’s glory and character. You recall he bows before him. Before this breathtaking vi- how God took him on a trip through the world of sion of God’s power and might and glory and wis- nature and showed him his creative power and wis- dom, Job repents in dust and ashes and cries out to dom, not in mysteries beyond men’s ken, but in the God. simple things all around him. God asked him Now, in Chapter 42, beginning with Verse 7, questions, but he could not answer. Neither can we come to a new beginning, and this is a very ap- we, with our advanced science today. By means of propriate section for this New Year’s Sunday. Job this, God showed Job that he was entirely out of his has learned his lesson now. He saw that there were league in trying to question God’s ways and God’s depths and degrees of pride and self-sufficiency in wisdom. What God did was so far beyond what himself that he was not aware of. Surely there is man can even remotely dream, there is no compari- nothing more difficult for us to learn than the fact son at all, and no possibility of challenge. -
A Critical Analysis Ofthe Millennial Reign of Christ in Revelation 20: 1-10
A critical analysis ofthe Millennial reign ofChrist in Revelation 20: 1-10. BY REV. HUMPHREY MWANGI WAWERU Submitted in fulfilment ofthe Requirements for the Degree ofMaster of Theology (New Testament biblical studies) In the faculty ofHumanities School ofTheology, University ofNatal, Pietermaritzburg. January 2001 Supervisor: Prof. Jonathan A. Draper. ABSTRACT This thesis addresses the issue ofthe millennial reign of Christ in Revelation 20: 1-1 O. It is an attempt to investigate whether the millennium is a future event or already inaugurated. The Apocalypse has been the focus ofattention ofmany end time movements down through the ages. This thesis picks up one ofthe most popular issues out ofsuch a focus. One ofthe issues in the Apocalypse of John is the expectation ofa thousand year reign of Christ. During the period of early Christianity up to the middle ages the question ofthe nature ofthe millennium has been controversial. Recently the debate over the millennial reign of Christ in the Apocalypse has intensified more than ever before. Three major views have been advocated and such views have brought in a greater dilemma, since the reader ofthe Apocalypse has to choose one ofthe views. Having grown up in an evangelical religious background, which places emphasis upon apocalyptic ideologies; I found myselfbecoming more and more attracted to this debate. At last I have entered the wagon with a view to demonstrate, in my own way, that the millennial reign is already actualised rather than expected. This sounds very controversial compared to what has always been thought by many Christians since their early days ofSunday School. -
Leviathan, Behemoth, and Other Biblical Tannînim: Serpents, Not Dinosaurs Weight on Land
Article Leviathan, Behemoth, and Philip J. Senter Other Biblical Tannînim: Serpents, Not Dinosaurs Philip J. Senter An extensive and growing body of young-earth creationist literature treats the Bible as a science textbook and claims that the Bible mentions dinosaurs and other Mesozoic reptiles. Such literature equates the Hebrew term tannîn (often translated “dragon”) with dinosaurs and/or Mesozoic marine reptiles. Accordingly, it misidentifies the tannîn Leviathan as a literal fire-breathing dinosaur or marine reptile. It also misidentifies the monster Behemoth as a dinosaur. These misidentifications have been incorporated into grade-school science textbooks that teach students that ancient reptiles breathed fire. Numerous clues from the Bible and other ancient sources falsify those misidenti- fications. Such clues reveal that tannîn means “serpent,” that the ancient Hebrews envisioned Leviathan (and possibly Behemoth) metaphorically as a serpent, and that Leviathan’s fire-breathing is not literal but metaphorical. Leviathan and Behemoth are not natural animals, but rather supernatural entities with important roles in ancient Hebrew eschatology. he Bible is not a science textbook. A corollary of the YEC view is that Nevertheless, advocates of the humans and dinosaurs once coexisted, Tyoung-earth creationist (YEC) because they were created during the worldview treat it as one. According to same week. To support that corollary, an the YEC view, the biblical book of Genesis enormous and ever-growing body of YEC is an accurate record of past events that literature claims that the Bible mentions took place exactly as Genesis describes dinosaurs, pterosaurs, and other reptiles them, so its descriptions of events can be that are known today only from Mesozoic treated as scientific data. -
The Chapters of the Bible a Guide to the Systematic Study of the Bible
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants. -
Ezekiel's Two Sticks and Eschatological Violence in the Pentecostal Tradition
EZEKIEL’S TWO STICKS AND ESCHATOLOGICAL VIOLENCE IN THE PENTECOSTAL TRADITION: AN INTERTEXTUAL LITERARY ANALYSIS BY ALICIA R. JACKSON A THESIS SUBMITTED TO THE UNIVERSITY OF BIRMINGHAM FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF THEOLOGY AND RELIGION COLLEGE OF ARTS AND LAW UNIVERSITY OF BIRMINGHAM JANUARY 16, 2018 i University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Copyright © Alicia R. Jackson 2018 All Rights Reserved ii ABSTRACT This thesis explores the topic of eschatological violence in the Pentecostal tradition through an intertextual literary analysis of Ezekiel 36:16—39:29 and Revelation 19:11—21 and 20:7—10 by investigating primarily how the intentional literary placement of the ‘Two Sticks’ oracle (Ezek 37:15—28) between the ‘Dry Bones’ vision (Ezek 37:1—14) and the ‘Gog of Magog’ war (Ezek 38:1—39:29) informs the reader’s theological understanding of the message of Ezekiel 36:16—39:29 as a whole. Secondarily, this thesis considers how the allusion to Ezek 38—39 in Rev 19:11—21 and 20:7—10 enhances the reader’s theological understanding of Ezek 36:16—39:29, yielding an intertextual reading that challenges the way these texts have long been understood in popular Pentecostal contexts. -
"Leviathan"? He Wanted an Image of Strength and Power to Stand Metaphorically for the Commonwealth and Its Sovereign
Leviathan as Metaphor SAMUELI. MINTZ Why did Hobbes name his masterpiece "Leviathan"? He wanted an image of strength and power to stand metaphorically for the commonwealth and its sovereign. So much is clear. Nevertheless the title seems odd. Why didn't he call the book by its subtitle, "The Matter, Forme and Power of a Common- wealth" ? This subtitle, precise and denotative, like a description in a book catalogue, would have been a title in the hands of almost any other political philosopher of the sixteenth and seventeenth centuries. We think of Bodin's Six Books of the Republic, of Locke's Two Treatises of Government. Doubt- less there were exceptions: Harrington's Common-Wealth of Oceana is one; but Harrington belongs also to the genre of utopian romance. It is Hobbes who stamped his book with the name of a myth, rich in traditional associa- tions ; also, in a sense I hope to make clear, it is a 'poetic' name; and, what no one can dispute, it is memorable. Leviathan was the great sea-beast of the Book of Job whom only God could tame and whose power was contrasted by God with Job's weakness. In Isaiah 27 : 1, Leviathan is referred to as "the piercing serpent," "that crooked serpent... and dragon in the sea" who is dispatched by God's mighty sword. Hobbes chose the Jobian Leviathan, an image of neutral or benign power, over the figure of evil in Isaiah. The two Biblical Leviathans, from Job and from Isaiah, became objects of mythical accretion, interpretation, and etymological speculation in a long tradition. -
What Job Sees MARTHA E
Word & World Volume 39, Number 1 Winter 2019 Beauty and the Eye of the Beholder: What Job Sees MARTHA E. STORTZ eauty is in the eye of the beholder.” In its most hackneyed use, the prov- erb references the subjective nature of what is considered beautiful. What one“B person finds beautiful might not comport with the tastes of another. Taste impacts vision. Beauty is in the eye of the beholder. But the saying invites multiple interpretations. In another interpretation, the proverb refers not simply to what is seen but how one looks.1 Vision, particularly the vision of things beautiful, depends upon the eye of the beholder, because peo- ple see what they want to see, often editing out all the rest. Quite literally, people find what they are looking for. For example, on his first voyage across the Atlantic, Christopher Columbus recorded sightings of mermaids, because he was certain they existed.2 He was so convinced he was approaching the Far East that he read 1 “Each of us is responsible for how we see, and how we see determines what we see. Seeing is not merely a physical act: the heart of vision is shaped by the state of the soul.” John O’Donohue, Beauty: The Invisible Embrace (New York: HarperCollins, 2004), 18–19. 2 Christopher Columbus, The Four Voyages of Christopher Columbus, ed. and trans. J. M. Cohen (Lon- don: Penguin, 1969). Beauty is, as the saying goes, in the eye of the beholder. But God calls us to see the world not as we think it is but in the beauty of how God sees it.