What Happened to King David's Throne?
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The Prophet Jeremiah As Theological Symbol in the Book of Jeremiah╊
Scholars Crossing LBTS Faculty Publications and Presentations 11-2010 The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates Liberty Baptist Theological Seminary, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/lts_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Ethics in Religion Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Yates, Gary E., "The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah”" (2010). LBTS Faculty Publications and Presentations. 372. https://digitalcommons.liberty.edu/lts_fac_pubs/372 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]. ETS, Atlanta 2010 “The Prophet Jeremiah as Theological Symbol in the Book of Jeremiah” Gary E. Yates, Ph.D. Introduction Timothy Polk has noted, “Nothing distinguishes the book of Jeremiah from earlier works of prophecy quite so much as the attention it devotes to the person of the prophet and the prominence it accords the prophetic ‘I’, and few things receive more scholarly comment.”1 More than simply providing a biographical or psychological portrait of the prophet, the book presents Jeremiah as a theological symbol who embodies in his person the word of Yahweh and the office of prophet. 2 In fact, the figure of Jeremiah is so central that a theology of the book of Jeremiah “cannot be formulated without taking into account the person of the prophet, as the book presents him.”3 The purpose of this study is to explore how Jeremiah the person functions as a theological symbol and what these motifs contribute to the overall theology of the book of Jeremiah. -
Jeremiah Commentary
YOU CAN UNDERSTAND THE BIBLE JEREMIAH BOB UTLEY PROFESSOR OF HERMENEUTICS (BIBLE INTERPRETATION) STUDY GUIDE COMMENTARY SERIES OLD TESTAMENT, VOL. 13A BIBLE LESSONS INTERNATIONAL MARSHALL, TEXAS 2012 www.BibleLessonsIntl.com www.freebiblecommentary.org Copyright ©2001 by Bible Lessons International, Marshall, Texas (Revised 2006, 2012) All rights reserved. No part of this book may be reproduced in any way or by any means without the written permission of the publisher. Bible Lessons International P. O. Box 1289 Marshall, TX 75671-1289 1-800-785-1005 ISBN 978-1-892691-45-3 The primary biblical text used in this commentary is: New American Standard Bible (Update, 1995) Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation P. O. Box 2279 La Habra, CA 90632-2279 The paragraph divisions and summary captions as well as selected phrases are from: 1. The New King James Version, Copyright ©1979, 1980, 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. 2. The New Revised Standard Version of the Bible, Copyright ©1989 by the Division of Christian Education of National Council of the Churches of Christ in the U. S. A. Used by permission. All rights reserved. 3. Today’s English Version is used by permission of the copyright owner, The American Bible Society, ©1966, 1971. Used by permission. All rights reserved. 4. The New Jerusalem Bible, copyright ©1990 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Used by permission. All rights reserved. www.freebiblecommentary.org The New American Standard Bible Update — 1995 Easier to read: } Passages with Old English “thee’s” and “thou’s” etc. -
God Disciplines a Rebellious People
Unit .15 Session .05 God Disciplines a Rebellious People Scripture 2 Chronicles 36:11-21 11 Zedekiah was twenty-one years old when he began until there was no remedy. 17 Therefore he brought to reign, and he reigned eleven years in Jerusalem. up against them the king of the Chaldeans, who killed 12 He did what was evil in the sight of the Lord his their young men with the sword in the house of their God. He did not humble himself before Jeremiah the sanctuary and had no compassion on young man or prophet, who spoke from the mouth of the Lord. 13 virgin, old man or aged. He gave them all into his hand. He also rebelled against King Nebuchadnezzar, who 18 And all the vessels of the house of God, great and had made him swear by God. He stiffened his neck small, and the treasures of the house of the Lord, and and hardened his heart against turning to the Lord, the treasures of the king and of his princes, all these he the God of Israel. 14 All the officers of the priests brought to Babylon. 19 And they burned the house of and the people likewise were exceedingly unfaithful, God and broke down the wall of Jerusalem and burned following all the abominations of the nations. And they all its palaces with fire and destroyed all its precious polluted the house of the Lord that he had made holy vessels. 20 He took into exile in Babylon those who in Jerusalem. 15 TheLord , the God of their fathers, had escaped from the sword, and they became servants sent persistently to them by his messengers, because to him and to his sons until the establishment of the he had compassion on his people and on his dwelling kingdom of Persia, 21 to fulfill the word of the Lord place. -
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 -
Oral Learner Story Collectionsuploaded
A story may speak more strongly than a sermon about God’s view on cultural issues. Look at the following list of stories which illustrate the concept of matching a story to a Biblical, cultural or worldview issue: God’s Promise to Abraham Genesis 12:1-9, Gen. 17:1-8 (Illustrates the concept of God’s relationship with man. God is not distant and unknowable.) The Ten Commandments Exodus 19:16-20:17 ( Illustrates that God is Holy) Saul at Endor I Samuel 28 (Illustrates the evil of witchcraft and consulting mediums and God’s view of these things) Abraham is Tested Genesis 22:1-19 (Illustrates Blood sacrifice) Elijah is fed by the Ravens I Kings 17:1-6 (Illustrates that God is our Provider) Solomon’s Dream I Kings 3:1-15 (Illustrates the significance of dreams) The Book of the Law is Found 2 Kings 22 and 23 ( Illustrates idolatry and God’s view of idols made my man) Naaman Healed of Leprosy 2 Kings 4 (Illustrates Healing and the Power of God) The Golden Calf Exodus 32 (Illustrates Idolatry and God’s Hatred of Idolatry) The Lost Son (Illustrates Forgiveness) Story of Lazarus John 11:1-43 (Illustrates the Power of God) Paul in Athens Acts 17:16-34 (Illustrates the religious nature of certain cultures) Bricks without Straw Exodus 5:-6:18 (Illustrates oppression and social caste, God’s view of equality) Peter’s Vision on Food Acts 11:1-18 (Illustrates God’s view on Food Taboos) See the Lesson Plan for ideas on how to assist your audience to understand these concepts with an Activity. -
Zedekiah's Cave
Places of Bible Lands – “The last week of the life of the Lord” tour 2018 Agrippa 1 used the main quarry of Zedekiah’s Cave for their many building projects. Josephus Zedekiah’s Cave writes about the “Royal Caverns” of the Old City which may be a reference to Zedekiah’s Cave. Names (also known as) The Arabic name meaning Cotton Cave or Solomon’s Quarry, Zedekiah’s Grotto, Grotto has been applied because the cave was Suleiman’s Cave, Royal Caverns, Caves or thought to have been once used as a storage Quarries and an Arabic name Migharat al-Kitan place for cotton. (or Cotton Cave or Grotto). Suleiman the Magnificent (1494-1566), the Location/Description Ottoman sultan who is reputed to have built the The entrance to Zedekiah’s Cave is just present walls around the Old City of Jerusalem, beneath the Muslim Quarter of the Old City of also apparently mined the quarry, but ultimately Jerusalem, between the Damascus and Herod sealed it up around 1540 because of security Gates. The cave slopes down into a vast 300- concerns. foot-long auditorium-like chamber. Spring fed In 1854 the American missionary James T. Tears, drops of water, known as Zedekiah’s Barclay followed rumours of an underground trickle through the ceiling. This spring originates cavern near the Damascus Gate, and from the same aquifer that feeds the Gihon apparently with the help of his dog, discovered Spring. The depth of the cave is 9.1 meters the entrance to the cave. below the Old City streets and the inside height ranges between 4–15 meters. -
Year 1, Proper 24, Monday: Morning Prayer
YEAR 1, PROPER 24, MONDAY: MORNING PRAYER The First Lesson. The Reader begins A Reading from the Book of Jeremiah The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, at Migdol, at Tah'panhes, at Memphis, and in the land of Pathros, “Thus says the LORD of hosts, the God of Israel: You have seen all the evil that I brought upon Jerusalem and upon all the cities of Judah. Behold, this day they are a desolation, and no one dwells in them, because of the wickedness which they committed, provoking me to anger, in that they went to burn incense and serve other gods that they knew not, neither they, nor you, nor your fathers. Yet I persistently sent to you all my servants the prophets, saying, ‘Oh, do not do this abominable thing that I hate!’ But they did not listen or incline their ear, to turn from their wickedness and burn no incense to other gods. Therefore my wrath and my anger were poured forth and kindled in the cities of Judah and in the streets of Jerusalem; and they became a waste and a desolation, as at this day. And now thus says the LORD God of hosts, the God of Israel: Why do you commit this great evil against yourselves, to cut off from you man and woman, YEAR 1, PROPER 24, MONDAY: MORNING PRAYER JEREMIAH 44:1–14; 1 CORINTHIANS 15:30–41 infant and child, from the midst of Judah, leaving you no remnant? Why do you provoke me to anger with the works of your hands, burning incense to other gods in the land of Egypt where you have come to live, that you may be cut off and become a curse and a taunt among all the nations of the earth? Have you forgotten the wickedness of your fathers, the wickedness of the kings of Judah, the wickedness of their wives, your own wickedness, and the wickedness of your wives, which they committed in the land of Judah and in the streets of Jerusalem? They have not humbled themselves even to this day, nor have they feared, nor walked in my law and my statutes which I set before you and before your fathers. -
Zedekiah: Last King of Judah
ZEDEKIAH: LAST KING OF JUDAH SHIMON BAKON Zedekiah was the last King of Jud ah, in whose reign it collapsed under the onslaught of Nebuchadnezzar of Babylon, on the Ninth Day of Ab in the year 586 BCE. We may gain some better understanding of this disaster if we summarize the cataclysmic events that preceded it. A little less than 30 years earlier there had been two regional powers, Assy- ria to the north of Judah and Egypt to the south. The balance of power be- came disturbed when a new colossus began to stride across the entire Near East – Babylon. In 712, it destroyed Nineveh, the capital of Assyria. This was the beginning of the upheavals that led to the destruction of Judah. Egypt, deeply concerned about this new threat, moved northward to bolster the wan- ing power of Assyria. It set on the march in 608, moving via Judah. Josiah, a truly righteous king, attempted to stop the Egyptian forces, and was mortally wounded in battle at Megiddo. KING JOSIAH AND HIS SONS (Josiah killed in battle with Egypt in 608 BCE) JEHOAHAZ (608 BCE) JEHOIAKIM (608-597) (crowned by the (crowned by Neco of Egypt am-ha’aretz in 608 but became vassal and deposed by Egypt the of Babylonia) same year) JEHOIACHIN (597) ZEDEKIAH (597-586) Being a sympathizer (crowned by Babylon) of Egypt, he was deposed by Babylon) 1 The Judean am-haaretz – the landed gentry – put Josiah's son Jehoahaz on the throne, but Necho, the Egyptian pharaoh, hurried to depose him and carry him off into captivity. -
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. -
Jeremiah Chapter 44
Jeremiah Chapter 44 Jeremiah 44:1 "The word that came to Jeremiah concerning all the Jews which dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying," “The word that came”: The unrelenting iniquity of the Jews called for yet another prophecy of judgment on them in Egypt. “Migdol” may be identified with the Magdali mentioned in the Amarna Tablets of ancient Egypt. “Noph” is a variant of Moph, the Hebrew name of Memphis, the foremost city of lower (or northern), “Egypt”. “Pathros” was a general designation of upper (or southern), Egypt. The Jews apparently dispersed throughout Egypt quickly. In the last lessons Jeremiah had warned them not to go to Egypt, or the wrath of God would descend upon them. We see they have defied the warnings and went to Egypt anyhow. The names above are just some of the cities in Egypt where they are living. I want to say one more time, Egypt is a type of the world. The message for Christians in this is to stay in the city of God. Do not go back into the world after you are saved. Verses 2-6: The prophet summarized what had occurred in Judah as a basis for what he predicted coming on the refugees in Egypt. Jeremiah 44:2 "Thus saith the LORD of hosts, the God of Israel; Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they [are] a desolation, and no man dwelleth therein," In which manner, the prophecies of this book are frequently prefaced (see Jer. -
What Did King Josiah Reform?
Chapter 17 What Did King Josiah Reform? Margaret Barker King Josiah changed the religion of Israel in 623 BC. According to the Old Testament account in 2 Kings 23, he removed all manner of idolatrous items from the temple and purified his kingdom of Canaanite practices. Temple vessels made for Baal, Asherah, and the host of heaven were removed, idolatrous priests were deposed, the Asherah itself was taken from the temple and burned, and much more besides. An old law book had been discovered in the temple, and this had prompted the king to bring the religion of his kingdom into line with the requirements of that book (2 Kings 22:8–13; 2 Chronicles 34:14–20).1 There could be only one temple, it stated, and so all other places of sacrificial worship had to be destroyed (Deuteronomy 12:1–5). The law book is easily recognizable as Deuteronomy, and so King Josiah’s purge is usually known as the Deuteronomic reform of the temple. In 598 BC, twenty-five years after the work of Josiah, Jerusalem was attacked by the Babylonians under King Nebuchadnezzar (2 Kings 24:10– 16; 25:1–9); eleven years after the first attack, they returned to destroy the city and the temple (586 BC). Refugees fled south to Egypt, and we read in the book of Jeremiah how they would not accept the prophet’s interpretation of the disaster (Jeremiah 44:16–19). Jeremiah insisted that Jerusalem had fallen because of the sins of her people, but the refugees said it had fallen because of Josiah. -
Jeremiah Dr. R. Wade Paschal
Jeremiah Dr. R. Wade Paschal Jeremiah, p. 2 Dr. Paschal takes us deep into the book of the prophet Jeremiah. One of the strengths of these lessons is the connections that are made throughout the Bible that both place Jeremiah in the Old Testament context, and also thematically as a whole. In the materials, you will find timelines, backgrounds, and cross-references that provide you the teacher a wealth of knowledge in which to teach from. There are more materials in each lesson, then you could possibly teach in a normal session, so you the teacher will have to make tough decisions on what to cut out in the materials. As with most teaching, one of the hardest decisions that you will make is what not to say or teach. Dr. Paschal also provides some questions that you can use to help people go deeper into the text. If you are looking for an orderly book, Jeremiah is not it, so the thematic based approach that Dr. Paschal uses is very helpful to understand the big concepts. Please familiarize yourself with the Historical overview in lesson one, which I found to be extremely helpful. Here is an overview of the lessons. Lesson 1: The Life and Times of Jeremiah, Part One Lesson 2: The Life and Times of Jeremiah, Part Two Lesson 3: The Life and Times of Jeremiah, Part Three Lesson 4: The Prayers of Jeremiah Lesson 5: The Failure of Leadership Lesson 6: The Problem of Sin Lesson 7: The Return of Israel after 70 Years Lesson 8: Messiah and Future Salvation Jeremiah, p.