Hosea 5 Resources
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Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
T3247.Hosea 7-10.021517.Pages
THROUGH THE BIBLE STUDY HOSEA 7-10 The liberal assumption today is that humanity has progressed, or evolved, and is more sophisticated than in years gone by. Moderns are far more enlightened than their ancient counterparts. But this isn’t true. It’s certainly erroneous when it comes to how we view sex. The idea of sexual intimacy as nothing more than a biological function, a physical act, is a modern invention. The ancients viewed sex in a much more sophisticated, even spiritual way. They understood its impact on the human psyche and gave it higher value. They considered sexual intimacy as holy or sacred. Even the pagan cults saw sex as an act of worship. To engage in sexual intimacy was to become one with your partner, and to invite the gods to participate with their blessing. This is why nearly all the pagan temples employed sex workers - prostitutes called priestesses - to engage in sex as a religious ritual. The act of sex was seen as a spiritual experience. You became one with the other person, and their god. And this is why our God also saw idolatry in sexual terms. When an Israelite worshipped an idol, Yahweh considered it adultery. That person was being unfaithful to Him. Infidelity and idolatry went hand in hand. This is the background to the story of Hosea. !1 To illustrate Israel’s spiritual betrayal of the true God, Yahweh had the Prophet Hosea marry a prostitute. As his wife, Gomer, was unfaithful to Hosea, Israel had ignored its vows to God and went to bed with idols. -
Priests and Cults in the Book of the Twelve
PRIESTS & CULTS in the BOOK OF THE TWELVE Edited by Lena-Sofia Tiemeyer Ancient Near East Monographs Monografías sobre el Antiguo Cercano Oriente Society of Biblical Literature Centro de Estudios de Historia del Antiguo Oriente (UCA) Priests and Cults in the Book of the twelve anCient near eastern MonograPhs General Editors alan lenzi Juan Manuel tebes Editorial Board: reinhard achenbach C. l. Crouch esther J. hamori rené krüger Martti nissinen graciela gestoso singer number 14 Priests and Cults in the Book of the twelve Edited by lena-sofia tiemeyer Atlanta Copyright © 2016 by sBl Press all rights reserved. no part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permit- ted by the 1976 Copyright act or in writing from the publisher. requests for permission should be addressed in writing to the rights and Permissions office,s Bl Press, 825 hous- ton Mill road, atlanta, ga 30329 usa. library of Congress Cataloging-in-Publication data names: tiemeyer, lena-sofia, 1969- editor. | krispenz, Jutta. idolatry, apostasy, prostitution : hosea’s struggle against the cult. Container of (work): title: Priests and cults in the Book of the twelve / edited by lena-sofia tiemeyer. description: atlanta : sBl Press, [2016] | ©2016 | series: ancient near east monographs ; number 14 | includes bibliographical references and index. identifiers: lCCn 2016005375 (print) | lCCn 2016005863 (ebook) | isBn 9781628371345 (pbk. : alk. paper) | isBn 9780884141549 (hardcover : alk. paper) | isBn 9780884141532 (ebook) subjects: lCSH: Priests, Jewish. -
Hosea 5:1-15
GOD IS CONQUERING YOUR HEART HOSEA 5:1-15 Memory Verse: Psalm 51:17 – “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.” Icebreaker: Who knows you better than anyone else in the world? How has this person been able to help you in a way that no one else could? 1. In Hosea 4, God accused Israel of not truly knowing him. Now in Hosea 5, He tells them that He knows them. What does it mean that God knows Israel? In what way is it terrifying to the nation of Israel that God knows them in this way? How often do you consider the fact that God knows you so intimately? How does this reality affect you? Digging Deeper: The doctrine of omniscience teaches us that God not only knows everything about us—He knows everything that happens and will happen in all His creation. Read Psalm 139:1-6 and Proverbs 5:21. How do these passages give you a deeper understanding of God’s omniscience? 2. In Hosea 5:6, God tells Israel that though they seek Him to make offerings, He has withdrawn from them. Why would God withdraw from His people when they want to sacrifice to Him? Why is God’s absence from His people so terrible? Would God withdraw from Christians today? Digging Deeper: In a January sermon titled “Show Us Your Glory”, we learned the importance of God’s presence to His people. How does Israel’s situation in Exodus 33:12-23 compare to the situation in Hosea 5? How could Israel in the days of Hosea be encouraged by considering the way Moses petitioned God? 3. -
Hosea 7 Commentary
Hosea 7 Commentary Hosea 6Hosea's Unconditional Love for Gomer Hosea 8 Click chart to enlarge Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Click chart to enlarge OUTLINE OF HOSEA I. The Prodigal Wife, Hosea 1:1-3:5 A. Her Unfaithfulness, Hosea 1:1-11 B. Her Punishment, Hosea 2:1-13 C. Her Restoration and Israel's, Hosea 2:14-23 D. Her Redemption, Hosea 3:1-5 II. The Prodigal People, Hosea 4:1-14:9 A. The Message of Judgment, Hosea 4:1-10:15 1. The indictment, Hosea 4:1-19 2. The verdict, Hosea 5:1-15 3. The plea of Israel, Hosea 6:1-3 4. The reply of the Lord, Hosea 6:4-11 5. The crimes of Israel, Hosea 7:1-16 6. The prophecy of judgment, Hosea 8:1-10:15 B. The Message of Restoration, Hosea 11:1-14:9 1. God's love for the prodigal people, Hosea 11:1-11 2. God's chastisement of the prodigal people, Hosea 11:12-13:16 3. God's restoration of the prodigal people, Hosea 14:1-9 Ryrie Study Bible John Hannah's Outline - The prophet's message The prophet's message (Hosea 4:1-14:8) A. Jehovah's rejection of Israel (Hosea 4:1-7:16) 1. The faithlessness of Israel (Hosea 4:1-19) a. The fact of apostasy (Hosea 4:1-3) b. The reason for apostasy (Hosea 4:4-10) c. The course of apostasy (Hosea 4:11-19) 1. -
VI. Repentance That Does Not Count
Minor Prophets: Hosea VI. Repentance That Does Not Count 11-Jan-04 Hosea 6:1-7:2 Bentley Chapter 9 Theme: True repentance requires confession of sin, turning away from sin, turning toward God for forgiveness, acknowledgement of God as Lord, and restoration of fellowship with Him. Key Verse: Hosea 6:1-4 – 1Come, and let us return to the Lord; for He has torn, but He will heal us; He has stricken, but He will bind us up. 2After two days He will revive us; on the third day He will raise us up, that we may live in His sight. 3Let us know, let us pursue the knowledge of the Lord. His going forth is established as the morning; He will come to us like the rain, like the latter and former rain to the earth. 4‘O Ephraim, what shall I do to you? O Judah, what shall I do to you? For your faithfulness is like a morning cloud, and like the early dew it goes away.’ Review Last week we looked at Hosea chapter 5. In the first seven verses, Hosea continues to hammer home the theme that the corrupt religious life of Israel has led to a corrupt society. Spiritual harlotry (infidelity, apostasy) has led to physical harlotry and other sins. Israel is ensnared in their sin and unable to repent – their deeds do not permit them to turn to God. Although they no longer know the Lord, He still knows them and their wicked deeds, their prideful hearts, and their empty and vain religion. -
Hosea 7:1-16 and Destructive Leadership Theory: an Exegetical Study
Hosea 7:1-16 and Destructive Leadership Theory: An Exegetical Study Daniel B. Holmquist Regent University This qualitative hermeneutical study of Hosea 7:1-16 examined Hosea’s insights into leadership and how they might enhance, critique, or refine destructive leadership theory (DLT). After performing a general hermeneutical and genre analysis of the biblical text and uncovering its leadership implications, these implications were intersected with the three domains of the toxic triangle theory of DLT: destructive leaders, susceptible followers, and conducive environments. Although the situation in Hosea 7 illustrated well the toxic triangle of DLT, a number of areas for potential refinement of DLT emerged, especially related to the theory’s reliance upon modern psychology, ethics, and views of culture. DLT remains in the formative stages of development and could benefit from building stronger ethical foundations, investigating additional processes involved in destructive leadership situations, studying the interaction between the three domains of the toxic triangle, and exploring potential solutions to destructive leadership. Insights from Hosea 7, as well as from additional exegetical research of scripture, show promise for further gains toward a more robust theory of destructive leadership. Many leaders have destroyed their organizations, those associated with them, and even themselves. Researchers have referred to such leaders and their leadership as negative, toxic, dark, and destructive, and have developed various theories of destructive leadership to explain the phenomenon, its dimensions, and its processes. Since researchers have only recently begun to investigate and describe destructive leadership—it is a set of theories under development—this would seem to be an opportune time to bring in exegetical research from Scripture to inform and assist with theory development. -
Daddy, Are We There Yet? First, You Must Acknowledge Guilt
NLPC: Women in the Word Feb 27, 2019 Hosea 6–7, Rebecca Jones Daddy, Are We There Yet? Hosea 6:1–3 a parallel with the 5:13–15: no one to heal; I will tear, go away, carry off; return to my place; no rescue until they acknowledge their guilt and seek my face. 6:1–3: Come, let us return to the LORD; for he has torn us, that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up that we may live before him. Let us know; let us press on to know the LORD; his going out is sure as the dawn; he will come to us as the showers, as the spring rains that water the earth. Is there hope for the wicked? Are these words from the people enough to make the lion come out of his lair? The ride will be rough before the children of Israel arrive at their destination. Their loving father is at the wheel, but his righteous anger is not yet appeased. There is something missing in their cry of hope. First, You Must Acknowledge Guilt What Sin? Fickle in their love, which is gone like the marine layer or morning mist (6:4) Ritualistic in their worship, not true worship (6:6) Faithless to their covenant (6:7) Violent and bloody robbers, thieves, adulterers, bandits and murderers (6:8–10) Treacherous liars (7:1) Angry mockers (7:5–6) King-killers (devour their rulers) (7:7) Syncretists who mix pagan religions with worship of the true God (7:8) Wanderers from God (7:13) and rebellious children (7:13) Self-pitying whiners who won’t repent (7:14) Worshipers who use pagan religious practices -
Hosea 6 Resources
Hosea 6 Resources Click chart to enlarge Click chart to enlarge Chart from recommended resource Jensen's Survey of the OT - used by permission Click chart to enlarge OUTLINE OF HOSEA I. The Prodigal Wife, Hosea 1:1-3:5 A. Her Unfaithfulness, Hosea 1:1-11 B. Her Punishment, Hosea 2:1-13 C. Her Restoration and Israel's, Hosea 2:14-23 D. Her Redemption, Hosea 3:1-5 II. The Prodigal People, Hosea 4:1-14:9 A. The Message of Judgment, Hosea 4:1-10:15 1. The indictment, Hosea 4:1-19 2. The verdict, Hosea 5:1-15 3. The plea of Israel, Hosea 6:1-3 4. The reply of the Lord, Hosea 6:4-11 5. The crimes of Israel, Hosea 7:1-16 6. The prophecy of judgment, Hosea 8:1-10:15 B. The Message of Restoration, Hosea 11:1-14:9 1. God's love for the prodigal people, Hosea 11:1-11 2. God's chastisement of the prodigal people, Hosea 11:12-13:16 3. God's restoration of the prodigal people, Hosea 14:1-9 Ryrie Study Bible ALBERT BARNES NOTES Be a Berean - Not Always Literal especially in prophetic passages. Hosea 6 Commentary W J BEECHER The Prophets and the Promise - 433 Page Book BIBLICAL ILLUSTRATOR Be a Berean - Not Always Literal especially in prophetic passages. Hosea 6 Commentary BRIAN BELL Calvary Chapel Conservative, Literal Interpretation Hosea 5,6 The Moth, The Rot, &The Lion! BIBLE.ORG RESOURCES Resources that Reference Hosea Hosea 6 BRIDGEWAY BIBLE COMMENTARY Hosea 6 JEREMIAH BURROUGHS Hosea - Exposition of the Prophecy of Hosea JOHN CALVIN Commentary on Hosea Note: Calvin's prayers are excellent, and are very convicting - Suggestion: Read them aloud, very slowly and as a sincere prayer to the Almighty God. -
The Baker's Oven Simile and the Divine Lament in Hosea 7:3-7
DOI: https://doi.org/10.28977/jbtr.2014.4.34.247 The Baker’s Oven Simile and the Divine Lament in Hosea 7:3-7 / Sang-Hee Lee 247 The Baker’s Oven Simile and the Divine Lament in Hosea 7:3-7 Sang-Hee Lee* 1. Translation 7:3 In their wickedness they amake the kingb glada; and in their treacheries, the officials. 7:4 cAll of them, O the adulterersc, are dlike an oven, a burning by a bakerd who ceases stoking after the kneading of the dough until it is leavened. 7 :5 On the day of our king e-O they are making the officials ill with the heat of wine!-e his hand drawsf the traitors. 7 :6a gYea, they approach their ambush and their heart is like the oven;g 7:6b all night long their baker sleeps; but in the morning, hit burnsh like a flaming fire. 7:7a All of them grow as hot as the oven, and they consume their rulers. 7:7b All their kings have fallen; i there has been none among them who calls upon me.i 2. Notes on translation V 3 a-a (they) make…glad WxMf. y; > Reading the text as describing the coronation of a king, Wellhausen made a suggestion that WxM.fy; > in MT should be emended to yimšĕḥû (“they anoint”).1) * The Associate Pastor of Myungsung Presbyterian Church, Old Testament (Ph.D., Princeton Theological Seminary). 1) The terminus a quo of the history of reading this text as describing the coronation of a king 248 성경원문연구 제34호 However, partly because there is no textual evidence for an emendation to yimšĕḥû, and partly because biblical history attests no regicide on the day of coronation, the conjecture is rejected. -
Hosea 7–12) 1
Israel Missed Her Chance A. Israel (Ephraim) Could Escape Judgment (Hosea 7–12) 1. Israel Turns to Egypt and Assyria, (Hosea 7:1-16) a. God’s plan revealed (He was going to heal them) (Hosea 7:1) 1 When I would have healed Israel, then the iniquity(pervesity) of Ephraim was discovered, and the wicKedness(evil) of Samaria: for they commit falsehood(deception, lie); and the thief cometh in, and the troop of robbers spoileth without. b. Israel followed their evil heart (Hosea 7:2-3) 2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face. 3 They maKe the King glad with their wickedness, and the princes with their lies. c. A Two-fold Illustration (bread & wine) (Hosea 7:4-8) 4 They are all adulterers, as an oven heated by the baker, who ceaseth from raising after he hath kneaded the dough, until it be leavened(to be sour). 5 In the day of our king the princes have made him sick with bottles of wine; he stretched out his hand with scorners. 6 For they have made ready their heart like an oven, whiles they lie in wait: their baker sleepeth all the night; in the morning it burneth as a flaming fire. 7 They are all hot as an oven, and have devoured their judges; all their kings are fallen: there is none among them that calleth unto me. 8 Ephraim, he hath mixed himself among the people; Ephraim is a caKe not turned. -
II. Background: A. Protest and Appeal of Dr
76 ACTS OF SYNOD, 1961 THURSDAY AFTERNOON, JUNE 22, 1961 Fourteenth Session ARTICLE 97 The afternoon session is opened wiUi prayer by Rev. C. Vanden Reuvel after Psalter Hymnal No. 261 is sung. ARTICLE 98 .The Advisory Committee on Infallibility, Rev. B. Pekelder reporting, submits the following: 1. Mat~rials: A. Agenda Report No. 24. (See Supplement No. 24) B. Letter·of Dr. M.Wyngaarden to Synod. (See Communication No. 3) . II. Background: A. Protest and Appeal of Dr. M. Wyngaarden 1. At the Synod of 1959 Dr. M. Wyngaarden submitted a Protest and Appeal against Dr. J. H. Kromminga. Under Point I of his document, Dr. Wyngaarden charged that "President -J. R.' Kromminga does not have the ecclesiastical right to commit himself in his policy as president, nor to commit the seminary in its policies to such a drastic reinterpreta tion of Arts. III to VII inclusive of the Belgic Confession." On this score Synod replied that "President Kromminga does not commit the seminary in its policies to any interpretation of the creeds." (Acts, 1959, p. 70) 2. The question remained whether "Dr. Kromminga committed him self in his policy as president to a drastic reinterpretation of Arts. III to l VII of the Belgic Confession ' by the view expressed in his use of the term "periphery" (Acts, 1959, p. 71 (3), p. 68 (7). At this point Synod adopted the recommendation: "Reply that the word 'periphery' in this context of President Kromminga's article is ambiguous. He has employed language which may easily leave the impression that there is an area of Scripture in,which it is ~llowable to posit the possibility of actual histori cal inaccuracies.