OT512a Final
What is the key phrase for the presence of the Lord in Zephaniah
"within her/you"
What does promiscuities refer to?
"znh is a broad term for sexual misconduct, including adultery (...), and may at times be synonymous with adultery. znh has two related but distinct meanings: to fornicate or have illicit sex, and to practice prostitution, i.e., offer sex for hire... Each usage of znh must be evaluated independently on the basis of the literary context and social setting to determine its meaning. In many cases illicit sex, not sex for hire, is in view."
Amos, as well as other prophetic books, speaks of two futures:
(1) An "imminent" future of certain judgment that will soon befall the people of God; (2) A more distant future of full national restoration in the presence of all the other nations of the world, beyond the judgment
What are important issues about contemporary debates about Hosea? • The Nature of Metaphor (Carroll R., "Hosea," 218-20)
(1) Hosea uses a wide variety of metaphors to describe Yahweh's relationship with Israel. The nation is God's wife (chpts. 1-3) and his child (chpt. 11), a stubborn heifer (4:16; 10:11), evaporating dew (6:4; 13:3), fleeting mist and smoke (6:4; 13:3), a hot oven (7:3-7), a burnt cake (7:8), a silly dove (7:11; 11:11), a foolish farmer (8:7), a useless vessel (8:8), a stray donkey (8:9), a worthless fruit tree (9:10, 16), a bad vine (10:1), a hapless twig (10:7), and a childless woman (13:13). Yahweh is a forgiving and romantic husband (chpts. 2-3), a loving parent (11:1-4; 14:3-4 [Heb 14:4-5]), a healing physician (14:4 [Heb 14:5]), fresh dew and the source of blessing (14:5, 8 [Heb 14:6, 9]). He is a moth (5:12), a wild animal (5:14-15; 13:7-8), a fowler who traps birds (7:12), and a farmer (11:4). Each of these metaphors contributes to our understanding of the character of Israel and the nature of God and his activity. (2) One must recognize that every metaphor has its limitations. No one metaphor is completely adequate; each provides pieces of a larger puzzle. Many different metaphors are necessary to build a fuller concept of God and his people. This is true both in the O.T. and the N.T.
Archaeological Notes: For Jeremiah
(1) Recent excavations by Eliat Mazar in the City of David have uncovered clay seal impressions (bullae) of Jehucal, son of Shelemiah, and of Gedaliah, son of Pashur. They were ministers of the king of Judah, who opposed Jeremiah (Jer. 38:1-13). (2) A find in the British museum confirms the existence of the chief eunuch of Nebuchadnezzar, Nabu-sharrussu-kin, who appears as Nebo-Sarsekim in the biblical text (Jer. 39:3; http://www.24hourmuseum.org.uk/nwh_txo_en/ART48827.html).
The identity of the 'virgin'
(1) The Hebrew term (עַלְמָה; 'almâ) is not a technical term for "virgin." It probably refers to a young woman of marriageable age, who has not yet born children. In that culture it would have been assumed that an unmarried 'almâ was a virgin, but the term itself does not mean that. Of course, a married 'almâ would not have been a virgin. For "young woman": NRSV, the footnote in NIV, and CEB (Common English Bible). The term is translated "virgin" (παρθένος; parthénos) in the LXX (Septuagint: the Greek translation of the Hebrew Old Testament). The NT quotes the LXX (Matt. 1:23). These words ultimately were fulfilled in Mary, who was truly a virgin. The Hebrew term, though, is more open. Could there be reference to a woman in Isaiah's time
In the "new worship" of chapters 44-46, how does it compare with the Mosaic sacrifices??
(a) (1) personnel: there is no high priest; (2) feasts: no Day of Atonement, no Pentecost; (3) structures: no laver, golden lamp stand, table of showbread, altar of incense, ark of the covenant, veil, court of women, or wall of partition. In other words, things have changed. What is pictured in Ezekiel is not the exact reinstitution of the same sacrificial system found in the Law. Perhaps the differences can be explained by the accomplishments of Jesus' high priesthood and sacrificial work on the cross.
Premillennialism (Baptistic traditions)
(a) Dispensationalism (b) Historical Premillennialism (post-tribulational): (c) Messianic Premillennialism (post-tribulational):
What was the main issue in Chapter 10? and how many people were actually effected by it?
(a) Intermarriages occur throughout Israel's history. For example, Joseph with an Egyptian (Gen. 41:45), Moses with the Midianite Zipporah (Num. 12:1), Boaz with the Moabitess Ruth. A danger was the potential negative cultural and religious influence of foreign spouses (e.g., 1 Kgs. 11:1-3). (b) Note the discussion in DH, pp. 293-96 [pp. 337-40]. Howard suggests that the number of people affected by the decision of Ezra was quite small. This provides perspective, but does it solve the moral dilemma?
What are the theories regarding the purpose of the book?
(a) Those who date the book later than the eighth century (which is the setting of the book) argue that it was written after the Exile. From this perspective, the book would have been designed to combat the nationalistic religious exclusivism of that time (said to be visible in the books of Ezra and Nehemiah) with a story of God's mercy towards non-Israelites. The problem with this view (in addition to the late dating) is that the city is condemned for its violence, so religious exclusivism does not appear to be the primary thrust of its message. (b) A popular way of interpreting the book is to see it as an Old Testament basis for world missions, of going to the nations to preach the gospel. The book is presented as an example of someone who neglects the love of God for the world and refuses to obey the call to go and preach to other peoples. This view will be dealt with in the exposition. (c) Another popular interpretation is that the book ultimately is an allegory of the ministry of Jesus Christ: Just like Jesus, the prophet offers his life to save people (chpt. 1) and is in a 'tomb' before coming out and speaking for God (chpts. 2-3). Note that Jesus uses Nineveh as an exemplar of repentance (Matt. 12:41; Luke 11:32). Although there are some parallels and connections, one has to be wary of reading too much into the book. The prophet clearly is rebellious and has a hard heart toward Nineveh. (d) This text is read on the Jewish holiday of Yom Kippur. See a brief explanation at:
Dispensationalism
(pre-tribulational): Yes, the reign of Christ has begin, but there will be a second, more comprehensive phase: a future millennium, within which there will be a special place for a national ethnic Israel. The Old Testament predictions will be fulfilled in a literal fashion.
Canonical order of the Minor Prophets
1) Isaiah 2) Jeremiah 3) Lamentations 4) Ezekiel 5)Daniel 6) Hosea 7) Joel 8) Amos 9) Obadiah 10) Jonah 11) Micah 12) Nahum 13) Habbakuk 14) Zephaniah 15) Haggai 16) Zechariah 17) Malachi
What is the basic outline of Ezekiel?
1. Ezekiel's Call and Preparation (chpts. 1-3) 2. Judgment on Judah and Jerusalem (chpts. 4-24) 3. Oracles Against the Nations (chpts. 25-32) 4. Oracles of Blessing for Judah and Jerusalem (chpts. 33-48)
What is the basic outline of Jeremiah?
1. The Call of Jeremiah (chpt. 1) 2. Oracles Concerning Judah and Jerusalem (chpts. 2-45) 3. Oracles Against the Nations (chpts. 46-51) Appendix: The Fall of Jerusalem (chpt. 52)
Concrete Sins (4:2) Covenant Curse (4:3)
1. Verse two makes concrete the abstractness of verse one 2. These correspond to the 10 commandments 3. If you count what you see, you will count 7 different things. 4. Somehow our life of sin impacts our ecology.
What is Cultural imperialism?
1.1.1. The Babylonians take the best and brightest and try to mold these young men culturally for service of the empire. They teach them Babylonian language and knowledge, change their names, and change their diet (vv. 3-7). They were being trained to serve the empire that had invaded their country and destroyed their capital city and Temple. It can be assumed that these young men also had lost family and possessions in the invasion. Now they were to give their life to the empire!
Opposition to the Rebuilding (chpt. 4) At first the opposition tries to join the effort, then they try to intimidate the people (vv. 1-5). This led to a _______ year stoppage
20-
Note the Lord's faithfulness to the covenants in these verses:
4.1.1. Abrahamic: land, seed/descendants 4.1.2. Mosaic: material blessings 4.1.3. Davidic: the reestablishment of the Davidic monarchy over both kingdoms: This message implies that the North's monarchy is illegitimate. At the same time, however, the book does not idealize the South's condition (cf. 2:4-5; 6:1). This is a future hope.
What does Jonah want (4:1, 5)? He tells us why he ran away. Jonah knew what God would do, that he would be merciful?
4.1.1. The significance of the quote of Exod. 34:6-7 (covenant passage global) 4.1.2. Divine "repentance" is consistent with God's character. (4:2, 11)
In our view, five passages qualify as Servant Songs
42:1-9 - The character and mission of the Servant: will bring salvation and a new world order (a) Spirit: (b) Justice: (c) Adversity: 5.3.2. 49:1-13 - The 'failure' and 'success' of the Servant: rejected by Israel, but will bring salvation to the gentiles and then to Israel (a) Character (vv. 1-2): (b) The Servant appears to be Israel (vv. 1, 3): (c) Adversity and the Servant's reaction (v. 4): (d) The breadth of his work (vv. 5-6): 5.3.3. 50:4-11 - The obedience and loyalty of the Servant: the rejected Servant can encourage the downhearted. 5.3.4. 52:13-53:12 - The suffering and glory of the Servant: Yahweh promises to exalt the Servant after he dies for the people. 5.3.5. 61:1-11 - The good news of the Servant: the Servant is anointed to bring the messianic jubilee, where the people will be restored to the Land after exile.
One of the features of the book of Amos is that it provides lists of ___ and ___ items
5 and 7
Key dates to remember for ezekiel are:
597 B.C.E. Ezekiel taken to Babylon with King Jehoiachin (2 Kgs. 24:11-16; Ezek. 33:21). 586 B.C.E. The fall of Jerusalem
What are the key dates to remember for the book of Daniel?
605 B.C.E. The first arrival of the Babylonians; deportation of Daniel 597 B.C.E. The second arrival of the Babylonians; deportation of Ezekiel 586 B.C.E. The fall of Jerusalem
Key Dates for Zephaniah?
622 B.C.E. The reform of Josiah (2 Kgs. 22-23). 612 B.C.E. The fall of Nineveh
When was the Assyrian invasion of Judah?
701 BCE
When did Israel fall? and who was the leader of the Assyrians when Israel fell?
722 BCE, Shalmaneser V (He ruled Assyria from 727-722 BCE)
When did Uzziah die?
740 BCE
What are the key dates to remember for Amos?
793-753 B.C.E. The reign of Jeroboam II during which Amos ministers 722 B.C.E. The fall of Samaria
What are the key dates to remember for Jonah?
According to 2 Kgs. 14:25, Jonah ministered during the reign of Jeroboam II (793-753 BCE) of Israel. In that passage he predicts the restoration of Israel's borders.
Within evangelical circles there are some who allow for multiple authorship:
According to this view, the canonical form of the book is the text inspired by the Holy Spirit—that there might have been more than one author, and that the process of compilation might have covered a broad sweep of time would not affect that conviction, as this process would have been superintended by God
A coalition to fight the Assyrians was created, but refused to join?
Ahaz, King of Judah
(Catholic and the Reformed traditions - Anglicans, Presbyterians, Methodists): There will be no future literal millennium (as the reign of Christ has already begun), and there is no hope for a future restored Israel in the land. Israel has been set aside as the people of God; the church is the new Israel.
Amillennialism
Chapters 7-12 of Daniel are considered _________________
Apocalyptic
In the Oracles against the Nations in the book of Isaiah what is the chief sin of the nations? This is also the view of other prophetic books.
Arrogance/pride/hubris
a. the Spirit-filled ruler b. "to us a child is given, to us a son is born" c. the Suffering Servant Isaiah 9 Isaiah 52:13-53:12 Isaiah 11
B Isaiah 9 C Isaiah 52:13-53:12 A Isaiah 11
The Lament (1:15-20) 1.2.1. Locusts are associated with the plagues of Egypt (Exod. 10-11, 12:39-40), with death and exile (covenant curse: Deut. 28:38-42, 49-52), and with divine judgment (Amos 7:1). 1.2.2. The locust plague anticipates the Day(s) of the Lord: _______________________________________ The locust plague was a forerunner of what was to come soon in the form of an invasion by a human army (chpt. 2). These judgments were from "the Almighty" (Shaddai, v. 15). Once again, we see that how the Almighty is with us is the key, as God can demonstrate his power for or against his people.
Biblical history is typological.
What are the characteristics of Apocalyptic literature?
Characteristics: (a) an eschatology focused on the end of time vs. the immediate future, (b) revelation mediated through angels, (c) bizarre imagery, (d) the setting of oppression, (e) a deterministic view of history organized into different periods of time, and (f) pseudonymity, which is the use of a fictitious name
Postmillennialism:
Christ returns after the Millennium. This view holds that the world will be gradually Christianized, culminating in a "millennial age" of righteousness. At that point Jesus returns, and then come the Final Judgment, the New Heavens, and the New Earth.
Premillennialism:
Christ's return ushers in the Millennium. He will reign on earth physically and directly for this entire period. Old Testament predictions of the Messianic Age will find some sort of fulfillment in the Millennium. After the Millennium come the Final Judgment, the New Heavens, and the New Earth (Rev. 21 - 22).
Daniel 2 Daniel 7 Daniel 9
Daniel 2 the statue of human empires Daniel 7 the four beasts and the Son of Man Daniel 9 the seventy weeks
When does Ezra return from Exile?
During the 2nd return
When does Nehemiah return from exile?
During the 3rd return.
This book, as is Nahum, is dedicated to the judgment on one nation. In this case, the nation is _____________.
Edom
Ezekiel 1 Ezekiel 16 Ezekiel 26-28 Ezekiel 36 Ezekiel 37 Ezekiel 40-43
Ezekiel 1 the vision of the living creatures and platform Ezekiel 16 Sodom/Gomorrah and homosexuality Ezekiel 26-28 the oracle against Tyre and its king Ezekiel 36 the New Covenant: the Spirit Ezekiel 37 the dry bones that come to life Ezekiel 40-43 the future Temple
Prophets during the Babylonian Exile
Ezekiel, Daniel
Ezra 1 Nehemiah 6 Esther 4 Malachi 2
Ezra 1 the decree by Cyrus to return to the land Nehemiah 6 the walls of Jerusalem are repaired Esther 4 "who knows... but for such a time as this" Malachi 2 God and divorce
True or False: According to the interpretation of the professor, the woman the prophet Hosea married only became promiscuous after they were married.
False
True or False: The textual data in the book of Amos strongly suggest that the prophet was a poor, uneducated shepherd
False
T F According to the professor, the call of Isaiah (in chapter 6) concerns a general call to missions to reach the nations with God's good news. T F According to the professor, the three-fold repetition of "holy" in the call of Isaiah is a clear allusion to the Trinity. T F In Isaiah chapter 1, the religious rituals of Judah are considered to be sin.
False False True
a. T F According to the professor, the passage concerning the king of Babylon in Isa. 14 presents the details of the fall of Satan. b. T F In Isaiah 40-66, Cyrus is called Yahweh's anointed one, c. T F In Luke 4 Jesus announces the inauguration of the Messianic Jubilee of Isaiah 61
False True True
What are important issues about contemporary debates about Hosea? Baal worship
For information on Baal (a proper name or an epithet, "Lord"), who was fundamentally a storm-god, see any good Bible dictionary
What is a covenant lawsuit? Be as specific as possible and include its various elements.
God brings a charge against his people for violating the Mosaic Covenant. God is both the accuser and the judge, who declares the sentence. He can also call witnesses (usually nature).
Does God respond to Ninevah's attempt at repentance?
God does respond to the Ninevites' attempt at repentance. The Hebrew literally reads: "And God saw their acts, that they had turned from their evil way, and he relented of the evil he had said he would do to them." (NIV: "When God saw what they did and how they turned from their evil ways, he had compassion and did not bring upon them the destruction he had threatened.")
The name of Hosea's wife was __________
Gomer
What was Nehemiah's position in Persia?
HE was the "cupbearer" which would would require loyalty, access to the king, and his confidence. (He was the good taster).
Habakkuk 2 Joel 2 Jeremiah 7 Jeremiah 31
Habakkuk 2 "the just will live by faith" Joel 2 all the people will prophesy Jeremiah 7 the Temple sermon Jeremiah 31 the New Covenant: forgiveness
Post-Exilic Prophets
Haggai, Zechariah, Malachi
Who pursued an Anti-Assyrian policy?
Hezekiah
What is the Initial Lament and Response of Hab 1:2-11?
How long, O Lord? (1:2-11)
divine vs. human vengeance: Do not equate the two, and do not let the English term color your understanding of the biblical concept. What is the difference?
Human vengeance is motivated by a passionate desire 'to get even.' God has different criteria and purposes for his judgment ("vengeance"). His vengeance is grounded in his holiness and the necessity of judging people and nations for their transgressions. God does not rejoice in judgment. Yahweh is proven to be the one true sovereign God in his judgment, and humans come to recognize him as God in judgment, but he does not delight in punishing humanity. It is important to tie in the cross at this point: God is willing to suffer in his Son Jesus, so that humanity not receive its deserved judgment.
Important themes in the book of Joel
Important Themes Key theme = the Day of the Lord. See the comments under "Important Themes" in the notes on Zephaniah
What are the important themes of Ezra-Nehemiah?
Important Themes • The sovereignty of God: Yahweh directs the rulers of empires to fulfill the promise of restoring his people to the land. The Persian kings give permission for the return of those who decide to go and then help with the logistics. • The nature of the people of God: A key question in the exile and upon the return is, now that there is no Temple or monarchy: "What does it mean to be a Jew?" What now makes them unique as a people set apart for God? Another key issue concerns the relationship between those who were taken away and those who were not. Upon the return, with which group did legitimate leadership belong? • The Scriptures (fulfillment; importance of reading & explaining): If the destruction of 586 and the exile were the result of not heeding the Law, the people now will be very careful to fulfill it in detail in order not to suffer judgment again. Note Ezra 3:2, 4, which say that everything was done "in accordance with what is written in the Law of Moses."
The Day of the Lord for Judah (vv. 10-14) Note repetition of the term "day" and its various descriptions
In the OT there are several "days of the Lord" + a final Day at the end of history. What is described in these verses is Judah's/Jerusalem's 'day' that has just happened and the future 'day' that Edom will experience.
Messianic PreMillenialism
Introduction: This is the position of the Old Testament department at Denver Seminary. The label points to the more Jewish character of the future. There are similarities with Historic Premillennialism, but important differences. Nation of Israel: Israel, as an ethnic and national entity, has a special place in the millennial phase of the Messianic kingdom, in which the Old Testament predictions will find fulfillment. The spiritual reality of oneness in Christ will not affect that dimension. Temple and Sacrifices: Isaiah, Jeremiah, Ezekiel, Micah, Haggai, and Zechariah all envision a temple in the Messianic kingdom. The fact that Christians, individually and corporately, are a temple for the Spirit does not negate this future hope. Discussion continues about the details of the structure and sacrifices of the millennial temple.
Which prophet encourages Ahaz to trust in Yahweh and ask for a sign?
Isaiah
8th century OT prophets of Judah:
Isaiah Micah
Isaiah 2 Isaiah 6 Isaiah 7 Isaiah 14 Isaiah 42 Isaiah 61
Isaiah 2 Zion is exalted and the nations stream to it Isaiah 6 the call of the prophet and the throne of Yahweh Isaiah 7 the maiden will be with child Isaiah 14 the king of Babylon Isaiah 42 the first Servant Song Isaiah 61 the messianic Jubilee
The book of Hosea has a different literary style than Amos. It has an abundance of metaphors, both for God and for Israel. Write down one of those metaphors for Israel (being the wife/harlot or child/son of Yahweh cannot be used) and Yahweh (being the husband of Israel cannot be used).
Israel: a stubborn heifer, evaporating dew, fleeting mist and smoke, a hot oven, a burnt cake, a silly dove, a foolish farmer, a useless vessel, a stray donkey, a worthless fruit tree, a bad vine, a hapless twig, and a childless woman. God: a loving parent (father/mother), a healing physician, dew, a moth, a wild animal, a fowler who traps birds, and a farmer.
The significance of allowing Nehemiah to return to rebuild the walls of Jerusalem in light of imperial realities: Why would the empire allow a provincial city on its periphery to rebuild its walls? Would this not empower and encourage the local population to rebel? A possible answer:
It appears that the growing military, econo-mic, and political profile of the Greeks worried the Persians (The Greco-Persian wars lasted from about 499 to 449 BCE.). The Persians may have felt the need to protect the southwestern flank of the empire from the influence and threat of the Greeks
What is the Resistance strategies of the displaced (cf. refugee and diaspora studies):
It is possible to read the opening chapters with the lens of an immigrant or refugee community, who refuse to give up the deepest dimensions of their identity. Notice the issues of assimilation (cultural identity, food, work, religion) and the suspicion and the antagonism towards these outsiders
Who were Ezekiel's prophetical contemporaries at this time?
Jeremiah and Daniel
What did the Prophet see?
Jn. 12:41 "Isaiah said this because he saw Jesus' glory and spoke about him"
8th century OT prophets of Israel:
Jonah, Amos, Hosea
What is the basic outline of Isaiah?
Judgment with Promise (Chpts. 1-35) 2. Historical Interlude (Chpts. 36-39) 3. Comfort with Judgment (Chpts. 40-66)
What are the key dates to remember for the book of Jeremiah?
Key Dates to Remember: 609 B.C.E. The death of Josiah (mourned by Jeremiah, 2 Chron. 35:25) 605 B.C.E.: First arrival of Babylonians to Jerusalem. First deportation. 597 B.C.E: Second arrival of Babylonians. Devastation of Judah, Jehoiachin taken to Babylon; Zedekiah (Mattaniah) new king. Second deportation. 586 B.C.E.: The fall and destruction of Jerusalem. Third deportation.
What is the important theme of the book of Obadiah?
Key theme = the Day of the Lord. See the comments under "Important Themes" in the notes on Zephaniah.
Recent excavations at _______________ _______________ are changing how scholars view Edom.
Khirbat en-Nahas, The prevailing thought had been that Edom did not reach full statehood until the Assyrian period in the late eighth to seventh centuries B.C.E. Until then, it was claimed, Edom was inhabited by Bedouin-type nomads and could not have done what it is accused of here. The problem with that view is that the archaeological research, which had been its basis, was limited to the eastern highlands of that region. Khirbat en-Nahas, however, lies in the lowlands along the Wadi al-Guwayb, which drains westward into the Wadi Arabah. This area contains substantial remains and residue from extensive copper smelting works, which can be dated from the twelfth to the ninth centuries. For a helpful summary article, see, e.g., Thomas E. Levy and Mohammad Najjar, "Edom & Copper: The Emergence of Ancient Israel's Rival," Biblical Archaeology Review 32, no. 4 (2006): 24-35, 70. Of course, much more data have been published since then. For a response to this view (namely, the work of Levy, et al), cf. Israel Finkelstein, "Khirbet en-Nahas, Edom and Biblical History," Tel Aviv 32, (2005): 119-125.
the Servant does not have a name. It is not until ______________that the angel declares that the name of Immanuel is Jesus. The reader has finally arrived at the ___________ _____________ of the Immanuel prophecy.
Matt. 1:20-23, ultimate fulfillment
2. Historic Premillennialism
Nation of Israel: Many of the Old Testament predictions about the Messianic kingdom still await fulfillment in the Millennium (the 1,000 years can be literal or signify a long period of time). Yet, the predictions about Israel's privileged corporate, national status no longer hold, because ethnic distinctions will have been eliminated in Christ. The Body of Christ at that time will encompass all believers as the unified people of God. The only special position that Israel may have is as a believing remnant within the Body of Christ, but not as a separate geo-political entity. Temple and Sacrifices: There will be no need for sacrifices or a physical temple for Israel. Jesus was the final sacrifice, and the people of God, individually and collectively, are the temple of God. This is the position of the New Testament dept. at Denver Seminary.
*How is the son of man's kingdom different from the Kings of the OT dynasties?
Note the difference in character between the beasts and the Son of Man: how they exercise their rule and power. In addition, the Son of Man merits his reign, given to him by God, and he shares his power with the saints . Jesus is a king popped to violence and a king and who shares his kingdom with his people.
6th century OT prophets of Judah:
Obadiah, Joel?, Jeremiah
Options for the interpretation of the beasts and the horns (c) Alternative:
Perhaps it is best to take a position that combines the strengths of the other options. Remember that history follows patterns. Therefore, what seems like the end of history with the elements mentioned in chapter 7 can occur several times until reaching a climax at the end of history. That is why "the abomination of desolation" can be cited in Matt. 24:15/ Mk. 13:14 in reference to the fall of Jerusalem in 70 AD yet also in Rev. 11:2; 13:5 (also note the description of the beast in Rev. 13:1-10). Those earlier moments in time point to the final, climactic end of history. In a general sense, the violence of these beasts is indicative of all world powers, and this evil will climax with a final fierce world power
What is the point in all of this? The value of a literary reading:
Possibilities and expectations are progressively raised in the book, but one then realizes that neither the prophet's son nor the king can be the ultimate fulfillment of these verses. The reader is forced to look to the future for someone else
The meaning of "I will not cause it to return" (NIV: "I will not relent"; cf. ESV "I will not revoke the punishment" , HCSB). What does "it" refer to?
Possible reasons for judgment (a) Many argue that the sin is cruelty against the people of God. Problem (2:1-3): Moab and Edom are not part of the people of God. (b) Others suggest that all of these nations earlier had been members of the Davidic empire. At that time, there would have been treaties between these nations of mutual respect and support. However, it is said, these oracles demonstrate that all of them had violated those commitments. Amos would have been functioning with the Davidic ideal that had been violated. Problem (1:9-10): Tyre was not part of the Davidic empire, just an ally. (c) A more comprehensive interpretation is that these oracles denounce crimes against humanity (and every human is made in the image of God) in war (e.g., 1:3, 6, 13; 2:1). (d) A combination of the above
Who was the priest that opposed Nehemiah?
Sanballat
Who took the throne after Shalmaneser's death in 722 BCE?
Sargon II
After his father Sargon II died in battle (the first Assyrian ruler to die) __________ became the next Assyrian ruler (but was not the caliber his father had been.
Sennacherib.
θ Was there a sexual component in Baal worship? Three options:
Sex was an integral element of the Baal cult to secure fertility, with "sacred prostitutes" taking part in rituals of "sympathetic magic." This has been a very popular interpretation. This view, however, is questioned in recent scholarship. The evidence is not as clear as once thought. Maybe there were women who performed sexual acts in the worship of Baal, but whether this was formally construed as part of the regular worship in order to guarantee fertility is debated. ¬ There was no sexual activity related to Baal worship. The prophet only uses the metaphor of infidelity to describe what the people are doing spiritually when they worship other gods. ¬ The option taken here: Sexual activity did occur at those worship sites, but it is hard to define exactly what was going on. Perhaps prostitutes frequented these sites. If there was drinking, maybe things could deteriorate into sexual license.
Obadiah is the ______________ _____________ in the OT.
Shortest book.
What are important issues about contemporary debates about Hosea? The identity of the woman in chapter 3.
Some scholars debate whether this woman is Gomer or another woman. The class notes assume that they are the same person.
What are important issues about contemporary debates about Hosea? Radical feminism
Some writers qualify this book as inherently patriarchal and sexist in viewpoint (Other passages that are highlighted by those of this perspective include Jer. 2-5 and Ezek. 16, 23).
Who was Israel's enemy for the first quarter of the eighth century?
Syria
Interesting note about Jer 38-39:
The Cushite Ebed-Melech in Jer. 38-39 is most likely a black African from the area we now know as Sudan
In Chapters 36 (and especially v. 16-38) of Ezekiel, what is discussed?
The New Covenant
Jeremiah presents this ________________________ with more detail than any other previous prophet. The dimension he focuses on is forgiveness
The New Covenant
_____ _______ ________________ (31:31-40; cf. Ezek. 36, alluded to in the Servant Songs of Isaiah [42:6, 49:8, 61:8] and perhaps Hos. 2:18-20 [MT 2:20-22]) • This is the only place in the OT where the phrase "new covenant" appears. Elsewhere it is called an "everlasting covenant" (Isa. 55:3; Ezek. 16:60; 37:26) or simply presented as another covenant (Hos. 2).
The New Covenant
The prophets condemn Israel's religious life and the religious personnel at the sanctuaries. A critique that appears in some books is that of syncretism or idolatry, but what is the primary reason for denouncing the religion of Israel and their worship centers in the book of Amos (and other prophetic books)?
The disconnect with (or divorce from) social justice as a primary criterion for acceptable worship.
The downfall of the king of Tyre (chpt. 28) Interpretative options for the leader (the two most popular are in parentheses): a human leader depicted in highly symbolic language; a human leader through whom Satan operates; (Satan in the entire chapter); a description of a human king (vv. 1-10) (followed by a portrait of the fall of Satan) (vv. 11-19); Adam (because of the mention of Eden). These notes support which option?
The first: a human leader depicted in highly symbolic language;
The theological question: When were (or, will) the promises of restoration (be) fulfilled?
The fulfillment is a two-step process: The inauguration of the Messianic kingdom occurred at Jesus' first coming. Its coming in fullness will occur at the Second Coming (after which will come the final judgment and then the New Heavens and New Earth). This class takes option #4.
In the book of Ezekiel, an important issue with contemporary debates is?
The fulfillment of the predictions of a future Temple and division of the Land
Two key issues have been points of debate:
The identity of the 'virgin' and The fulfillment of the sign and Immanuel
What is the important theme of Nahum?
The judgment of God upon the nations: This prophetic book, as will Obadiah, speaks of the judgment upon a specific nation other than Israel or Judah.
The important themes of Habakuk?
The justice of God: The problem of 'reading' history
61:1-11 - The good news of the Servant: the Servant is anointed to bring the messianic jubilee, where the people will be restored to the Land after exile. (a) Textual observations • Although the word "servant" does not appear, we find items from the earlier passages that reappear here, such as the Spirit (v. 1), justice (v. 8), righteousness (vv. 8, 10-11), and all nations (vv. 6, 9, 11). • The restoration of Israel comes only after the suffering, death, and exaltation of the Servant in the previous songs. • The restoration of Israel involves the elevation of Israel, and the service of the nations to Israel (vv. 4-7). • ______________________ ("the year of the Lord's favor") ¬ Leviticus 25: note the expansion of the categories and vision:
The messianic jubilee ("the year of the Lord's favor")
What is the new element added to the covenant in vv 26-27?
The new element is the Spirit (vv. 26-27).
In these chapters there are actually several servants. The various servants include:
The people of God (41:8-9; 42:19; 43:10; 44:1-2, 21; 45:4; 48:20). This (corporate) servant is blind and rebellious. • The prophet Isaiah (44:26) • "My servants" are believers, who are faithful to Yahweh (54:17; 56:6; 63:17; 65:8-9, 13-15; 66:14) • An individual who is a messianic figure.
What are the important themes of Jonah?
The person of Yahweh and Relating to the "enemy"
Millennium
The physical reign of Messiah/Jesus Christ upon the earth established at the Second Coming. The term comes from Rev. 20:6, which has the number 1,000 (Latin: mille = 1,000). This can be interpreted literally, or symbolically as a long, undefined period
Classic Dispensationalism:
The present Church Age is a 'parenthesis' in relation to past and future dispensations (periods of human history). Jesus offered the kingdom to the Jews (in this view Messianic kingdom = Millennium). He and the kingdom were rejected, therefore that kingdom was postponed until Christ's Second Coming
Progressive Dispensationalism:
The present church age is a key link, not a parenthesis, between past and future dispensations, and represents the continu- ation of God's plans in history. "Progressive" is not meant to imply that the classic system is antiquated. Rather it communicates that the Messianic kingdom was inaugurated at Christ's First Coming and progressively unfolds in human history until the Second Coming, when he establishes the Millennium
What are important issues about contemporary debates about Hosea? •The status of Gomer when Hosea married her (1:2).
The principle options can be placed under two headings: Acceptance of a sexual component: (1) Hosea was commanded to marry a woman who later would become an adulteress. Note the interpretative translations of NIV 1988 ("Go, take to yourself an adulterous wife and children of unfaithfulness."). "Adulterous" refers only to a married woman. For a scriptural example of a promiscuous wife, note Potiphar's wife in Gen. 39. (2) Gomer was promiscuous when they married. Here there are two options: (a) She already had children at that point, and Hosea adopted the children when he married her. (b) She was promiscuous before the marriage, but the children came after the marriage. TNIV and NIV 2011: "Go, marry a promiscuous woman and have children with her"; Holman Christian Standard Bible: "Go and marry a promiscuous woman and have children of promiscuity." Attempt to dismiss the sexual component: (3) The account is a vision with a symbolic message about the love of God for his people. (4) The description of Gomer is actually pointing to spiritual adultery - that is, idolatry and syncretism.
Scholars offer several explanations about why God judges the nations in Amos, chapters 1 and 2. Which is the reason that reflects the view of the professor? Circle one (1) among the following options: • The nations have mistreated the people of God. • The prophet is denouncing crimes against humanity, most particularly cruelty in war. • These nations earlier had been members of the Davidic Empire. They had violated the mutual commitments to peace.
The prophet is denouncing crimes against humanity, most particularly cruelty in war.
Historical Premillennialism (post-tribulational)
The reign of Christ has begun and there will be a future millennium, but no special place for a national ethnic Israel. Individual Jews will become part of the church. The promises to Israel are expanded to include the church. (Denver Seminary NT department).
Messianic Premillennialism (post-tribulational)
The reign of Christ has begun and there will be a future millennium, in which national ethnic Israel will have a special place that reflects the final fulfillment of Old Testament promises. This view is more flexible on details than dispensationalism and, unlike dispensationalism, is post-tribulational. (Denver Seminary Old Testament department).
What are key dates for Hosea?
The same as those with the book of Amos. Some scholars associate chapters 5-8 with 745-732 B.C.E. (from the accession of Tiglath-Pileser III to the fall of Damascus and Hoshea's becoming king of Israel) and descriptions of other chapters with the last years of the Northern Kingdom to its fall in 722 B.C.E.
What is the most explicit passage regarding the resurrection from the dead in the Old Testament?
The triumph of God's people (chpt. 12)
Hosea does not use what vocabulary?
The usual terms for "prostitute" are 'iššâ zônâ or zônâ (e.g., Josh. 2:1; 1 Kgs. 3:16). The term that some believe refers to cultic prostitutes is qedēšâ (e.g., Deut. 23:18).
What are some Literary Observations of Amos: 2.2.1. 3:1-15
They are Chiasms: A Yahweh will punish (pqd) Israel for its sins (vv. 1-2) [begins with "hear"] B coming disaster (vv. 3-8) [the lion's roar] C foreign fortresses called to assemble around Samaria (v. 9) D Center: Israel does not know to do right (v. 10) C' Israel's fortresses to be destroyed (v. 11) B' coming disaster (v. 12) [the lion's roar] A' Yahweh will punish (pqd) Israel for its sins (vv. 13-15) [the lion's roar"]
Options for the interpretation of the beasts and the horns (b) The futurist view:
This interpretation assigns the final fulfillment of these verses to the future with the Great Tribulation and the Second Coming.
Options for the interpretation of the beasts and the horns (a) The preterist view:
This interpretation holds that what is described here was fulfilled in the past—in 165 B.C.E. (the Maccabean Revolt) and in the first century A.D. with destruction of Jerusalem (70 AD).
What is the sign of yahweh?
This is a wide-open offer by Yahweh to encourage Ahaz to trust in divine sovereignty, protection, and power.
What is the The Prophetic Lawsuit (rîb; רִיב; cf. Hos. 4:1) about?
This literary form communicates that Yahweh is bringing a legal charge against his people for violation of the Mosaic covenant. Yahweh is both accuser and judge. This literary pattern, if fully present, includes: a call to witnesses, a presentation of the accusations, a listing of God's gracious deeds, and the sentence.
The Denunciation of Israel (4:1-3), What has this passage referred to?
This passage has been called a Covenant Lawsuit (4:1a; NIV: "has a charge to bring"; NRSV: "has an indictment"). The idea is that Yahweh brings a formal charge against Israel for violating the (Mosaic) covenant. God is both accuser and judge.
Who took the Assyrian throne in a coup? What year?
Tiglath-Pileser III, 745 BCE.
What is the call of Isaiah?
To trust in Yahweh (vv. 4-9; cf. Deut. 31:6-7; Josh. 1:9)
The book of Hosea closes by addressing the reader with a question: True or False?
True
True or False: Hosea is one of the Old Testament books that some feminists say reflects that the Bible is patriarchal and misogynist (that is, it is strongly against women).
True
What is the scholarly debate about the account of Jonah?
Whether this account is historical or some sort of parable or didactic fiction.
The Second Lament and Response:
Why are you silent when the wicked destroy those more righteous than they? (1:12-2:20)
In the Hebrew Bible, Daniel is included in the _______________
Writings.
Initially the Persians kept the provincial structure of the Babylonian Empire. Darius I (522-486 B.C.E.), however, reorganized the empire into twenty districts that were called "satrapies," which could include several provinces. The land of the Jews became the province of ____________, part of the Trans-Euphrates satrapy
Yehud
7th century OT prophets of Judah:
Zephaniah, Nahum, Habakkuk
What are the two major divisions of Hosea?
[Two major divisions: the life of the prophet (1-3), and the life of the nation (4-14)]
This tendency has been toward discerning at the very least ____________________ to the canonical shape of the book, whatever one might believe about the history of the book's compilation. Themes that pervade the book include: Zion, the remnant, glory, salvation, the phrase "fear not", and the verb "comfort."
a literary and thematic unity
New National Order for Israel (chpts. 40-48): ___ _____ ________ ______________________ __ ____________ 4.2.1. The new temple (chpts. 40-43) (a) Initial observations: • The book of Ezekiel begins and ends with a vision of a temple. • At the beginning, the Temple is full of idolatry, so Yahweh must leave. At the end there is a new and glorious Temple to which Yahweh returns. • There is a great concern to pay attention to the details (40:4; 43:10-12; 44:5). If this were purely symbolic, why several chapters full of so many details? Why would God ask the prophet to record these many details?
a new social construction of reality
3. The Servant of Yahweh (chpts. 40-66) The prophetic books explain that the hope of Israel had several dimensions: [1] ____________ (Israel) and __________ (Jerusalem) as the center of the world, [2] ___________________ (of peace, justice, and abundance), [3] and a ___________ (Messiah). In the first part of Isaiah Messiah was as a royal figure. Here the description of Messiah we encounter is that of a _____________.
a restored land, city, a renewed environment, person, Servant
What does Nahum use to define the destruction of Ninevah?
a series of metaphors θ Note the variety: lion (2:11-13), the harlot (3:4-7), fig trees (3:12), and locusts (3:15-17). Each of these is used to taunt the city for its destruction. The importance of the lion metaphor in this context: used in the ancient Near East to depict certain gods, but also was a key metaphor for the Assyrian empire.
• The meaning of the descriptions of chapters one and two. (a) The first challenge is to decide whether both chapters picture _________________ (or a series of locust invasions) of _________________, or whether chapter 2 speaks about an invasion by a ________________. The option chosen here is that chapter 1 describes a literal locust plague, whereas chapter 2 depicts a military invasion. The book is structured so as to progress from a devastating locust plague (chpt. 1), to an imminent military invasion (chpt. 2), to a final, apocalyptic world judgment (chpt. 3). (b) If the choice for chapter two is a __________________, then the next issue is to try to identify which nation and which invasion in Judah's history is being alluded to. Again, the text does not provide any concrete historical markers that can identify the invader
a single plague, literal insects, human army human army
What is a merism?
a stylistic device that mentions two extremes in order to include everything in between.
Because Ahaz had to pay tribute to the Assyrians for their help, Judah became what?
a vassal state-a voluntary tribute-to the empire.
Nahum 1:2-8 is an?
acrostic poem
Lametations has several ____________ (an alphabetical poem: lines begin with each succeeding letter of the alphabet). Chapters 1, 2, and 4 follow this pattern: The Hebrew alphabet has 22 letters, and these chapters all have 22 verses.
acrostics
When the people first say that they will return to Yahweh (Hosea chapter 6), they leave out a key component of what he sought from them. In chapter 14 they do acknowledge what they need to do as they come to Yahweh. What is that? Be specific.
admission of guilt / repentance
The Hebrew term "faith" (אֱמוּנָה, 'ĕmûnâ) means faithfulness, steadfastness, trustworthiness. This is the quality of the person that Yahweh challenges the prophet to be. We are not expected to, and often cannot, understand everything, but God exhorts us to _______________.
be faithful.
. Part of that theme is that in the future the nations will come to worship Yahweh on Zion (cf. 25:6-8; 56:1-8; 66:17-31). • This hope is _____________ vs. the New Testament vision of ______________ mission. • Note the pattern in Acts 1-15.
centripetal, centrifugal
Amillennialism
does not believe in a future, Millennial age established at the Second Coming. Christ reigns in the present, in and through His Church and sovereignly within history. In that sense, this Church Age is said to be the Millennial reign of the Messiah (the 1,000 years of Rev. 20:6 is taken symbolically). Old Testament predictions of the Messianic Age often are understood as fulfilled in a spiritual sense within the Church (though, some recent proponents envision a more literal fulfillment in the New Heavens and the New Earth). Immediately after the Second Coming is the Final Judgment, followed by the New Heavens and the New Earth
T of F: This genre (Apocalyptic) is considered the same as Prophecy?
false
• Sanballat: • Tobiah: • Geshem:
governor of Samaria (to the north) • governor of Ammon (across the Jordan) • leader of the Arabs
In Hosea chapter two, as Yahweh condemns Israel for following the god Baal, he tells the people that he alone is able to provide what they believe that deity offers. In that passage what does Yahweh say that he provides Israel? Circle one (1) of the following options: victory in battle grain and new wine stable agricultural seasons
grain and new wine
The Reasons for the Judgment on the Nations (Gen. 11, etc.) The key issue _____________
hubris
The oracle against Tyre is written in response to their _________
hubris (arrogance/pride)
The judgement of Babylon: Several factors point to the identification of this king as a_________________ • The parallels with Babel (Gen. 11), where all of humanity aspires to reach the heavens. (See the handout for the mythological background) • Ancient Near Eastern background: θ The nature of human kingship: Kings were thought to have a special relationship with the gods (often as their sons) and were their representatives on earth. In Egypt, Pharaoh was god. θ Religious beliefs: the sacred mountain, sitting on the high god's throne.
human king
Esther should be read as an __________________ story?
immigrant
The same vocabulary is used to depict both marital and spiritual unfaithfulness. This communicates something important about how this relationship is understood by God:
issues of intimacy and loyalty
Those who take the new Temple to be symbolic suggests ____________________________________________
it represents heaven, the new heavens and new earth, the Church, Jesus and the Church, or simply Jesus
• This book has basically the same macro-structure as several prophetic books (cf. Isaiah): What is the structure?
judgment on Israel/Judah-> oracles against foreign neighbors-> words of hope.
Nehemiah's reform condemns what?
mixed marriages
What is the specific verb for committing adultery?
na'ap
3.2.2. The divine-human king (9:1-7) (a) The sovereign King (Yahweh) of chpt. 6 will use a human king as his mediator to rule over Israel and the nations. (b) The language used here could refer to a human king in the ancient Near East. It finds parallels in the names of certain kings (e.g., "Hezekiah" means "Ya [i.e., Yahweh] strengthens"). The descriptors in verse 6 also have the potential to mean so much more. In other words, these titles are pregnant with possibilities. Potentially, they point to a king who is more than human, to One whom we _______________ know would be both human ___________ divine (Jesus).
now, and
The interpretive options for "the righteous will live by faith" (v. 4):
o The just will not die in the coming invasion o The just will attain eternal life x (this one) The life of the just will be characterized by "faith"
The different and unexpected _____________ of a prophet in this book: his character and the prediction of 3:4
portrait
Several characteristics are shared by the messianic Servant of chapters 40-66 and the messianic King of the first part of the book. Both ______________ (11:2; 42:1) and bring ___________ (11:3-5; 42:3-4) and ____________ (8:22-9:2; 42:16; 49:6, 9; 61:1); they are linked to the _________________ (11:16; 42:16; 49:9-12). That leaders bow down to the Servant (49:7; 52:15), and that he divides spoil (53:12) and establishes justice also suggest he is a __________ ____________. Even though Cyrus, is called the Lord's anointed (45:1), he is chosen only for the specific task of facilitating the exiles' return from Babylon. He does not fulfill the expectations of the messianic Servant
possess the Spirit, justice, light, return of Israel to the Land, royal figure
The judgement of Babylon: The genre: _____________. Note the use of hyperbole. The text appeals to ANE myths about the gods to describe the arrogance (and humiliation) of the king
satire
The work of Jonah is full of _________
satire
Those who argue that the Bible does not disallow homosexual activity use this passage (Ezekiel 16). This list of the sins of Sodom does not mention _________ __________
sexual sin
The text of Jeremiah: There are two problems: (1) The Septuagint (LXX) of the book of Jeremiah is about 2700 words (around 15%) ____________ than the Masoretic (Hebrew) Text (MT), which is the basis of our modern translations. (2) The oracles against the nations (chpts. 46-51) are in a ___________ _______________ in LXX (They are placed after 25:13). Other ancient versions, however, follow the order of the chapters in the Masoretic Text
shorter, different location
The class notes list four possible ways of understanding the nature of the fulfillment of the prediction of a child who would be born of a young maiden in Isaiah chapter 7. Give two of these options.
strictly messianic, strictly non-messianic, multiple fulfillments, literary unfolding
What is Religious 'imperialism'?
taking items of the Jerusalem temple to the temple in Babylon as spoils of war (v. 2).
What is the most popular name for God in the book of Isaiah?
the Holy One of Israel
The violation of covenant (chpts. 11-12) (a) Covenant obedience (11:1-5):_______ ___________ __________ (b) The violation of covenant (11:6-13): They refuse to obey but are still religious. (c) The curse of covenant (11:14-17): The nation is beyond the possibility of repentance.
the Mosaic covenant
In chapters 40-66 another person is presented to the reader:
the Servant of Yahweh.
What is the The historical background of Isaiah?:
the threat from Syria and Israel, 734 B.C.E.
What key theological issue is present in Nahum?
the vengeance of God
What is one of the favorite metaphors that we find throughout the book of Isaiah? c. How is Yahweh presented in the call of vision in chapter 6?
trees a king
Biblical History is__________________
typological
In Malachi, the one who hates and sends away [i.e. divorces] covers his garment with __________________
violence.
One task is to show __________ and ___ ________ _______ the LXX and the Masoretic Text differ. This is not difficult. This entails simply putting them side-by-side and identifying differences. The more difficult challenge is to explain ______ there are divergent versions. Scholars have offered various theories about the origin and transmission of each version. They disagree about which of the two may have been the original or whether both derive from an earlier text.
where, in what ways, why
1.1.1. The importance of the verbs "look" and "watch" (1:3, 5, 13; 2:1) It is one thing to see injustice; it is quite another to have Yahweh force the prophet to look at it. In the NIV, the verb "watch" twice is rendered "tolerate" (vv. 3, 13). Because the prophet sees so much injustice, and he knows that Yahweh sees it (and forces Habakkuk to look at it), he wonders "_______" and "____________". These are the two questions, which all who suffer or who witness suffering, ask.
why?, how long?
What is the Character of the Jewish young men (esp. Daniel)?
wisdom (vv. 4, 17-20; cf. 11:33, 35; 12:3, 10). Daniel's insights and wisdom set the stage for chapter 2, where the best diviners of Babylon cannot compete with him.
What are the differences in imperial policy of the Assyrian and Babylonian empires:
¬ Assyria: deportation and the mixing of populations ¬ Babylon: deportation of the elite
What are the three qualities of a covenant relationship?
¬ Faithfulness (אֱמֶת, 'emet. Another related term אֱמוּנָה, 'emûnâ, appears in 2:22.) ¬ Love (חֶסֶד, hesed; 2:21; 6:4, 6; 10:12; 12:7). Also has been translated in English versions as "mercy", "loyal love", or "compassion." NIV translates it as "love" in all of these verses except 6:6. Knowledge/acknowledgment (2:8, 20; 5:4; 11:4, 13:4). The term in Hebrew connotes an active and responsive knowing
In the vision of the 4 beasts (chip 7), what is The identity of the four beasts (parallels the statue in chpt. 2)
¬ Lion: Babylon ¬ Bear: Medo-Persia ¬ Leopard: Greece ¬ Fourth Beast: Rome
What is the significance of violence?
¬ Significance of "violence": [Literal translation of 3:8: "Let each person and beast cover himself with sackcloth and call out to God with strength; and let each one turn from his evil way and from the violence in their hands."]
• How do Ezekiel's predictions relate to Jesus Christ, the Church, Jews/Israel, and eschatology?
¬ Will there be a future temple in a restored Israel? ¬ How can this prediction be coordinated with the NT understandings that believers are a temple (individually and corporately)? The key hermeneutical question: Does the New Testament cancel these Old Testament promises, radically redefine them, or does it complement them (that is, expand and add on to the promises; if so, how?)?
New Covenant (v. 26) tied to earlier covenant themes:
θ Abrahamic: land and seed (vv. 21-22a, 25-26), blessing ("nations will know...", v. 28). Judah and Israel will be reunited as one people in the land again. θ Mosaic covenant formula (vv. 23, 27), obedience to the law (v. 24b) θ Davidic king (shepherd and prince, vv. 22b-25). The people reunited under one king. θ Note "forever" ('ôlām) is used five times in vv. 25-28 for emphasis.
• The nature of the New Covenant (vv. 33-34)
θ Its continuity with the Mosaic covenant: o It repeats the covenant formula. o The focus on the "heart" recalls what the prophet says in chpts. 3-4. Anticipated in Deut. 6:6, 10:16, 30:6 (cf. Ezek. 36:26-27). o Forgiveness is not a new idea: Exod. 34:6-7, the sacrifices of the laws in the Pentateuch. θ The differences: The Law will be in their mind and heart. With a renewed mind and heart the people will be more faithful and their character will be transformed.
There are two issues: who and when. Interpretations can be divided into four broad categories:
θ Strictly messianic (only in the future—that is, Jesus) θ Strictly non-messianic (only in the days of Isaiah): Either Hezekiah or the prophet's son Maher-Shalal-Hash-Baz. θ Double or multiple fulfillment (a referent during the days of Isaiah as well as a future hope later) θ Literary unfolding (see explanation below) Additional observations: (a) "Immanuel" is a title. What we are looking for is the concrete historical figure (with a name) who is Immanuel. (b) The language of 7:14-17 demands some sort of fulfillment in the immediate context.
The judgment against the people of God: Judah
• At first glance, the sin here seems to be "religious." The NIV translation seems to interpret the oracle in this way, by making 2:4 a reference to "false gods." The Hebrew text, however, literally says "lies" (The NIV is an interpretative translation, taking "lies" to mean false gods). The ESV is better here: "have not kept his statutes, but their lies have led them astray, those after which their fathers walked." These lies could be a reference to the teaching of false prophets. • Remember that in the Old Testament there is not the separation between religious sin and social sin that is so prevalent today. So this could be a general condemnation of every dimension of Judah's society.
(a) Restoration: a premillennial passage (3:14-18). Note elements:
• Centrality of Zion for the people of God and the nations of the world • Judah and Israel as one people again • New leadership (shepherds; cf. Ezek. 34) • Restored relationship with Yahweh • Fulfillment of the Abrahamic covenant: land as the inheritance from God, numerous seed, blessing (nations gathering in Zion) • Messianic Kingdom vs. "Millennium"
What are the important themes for Zephaniah?
• Key theme = the Day of the Lord. This is one of three Minor Prophets whose primary theme is the Day of the Lord. The others are Joel and Obadiah. The "day of the Lord" does not refer only to a final act of God at the end of human history. It also is the label given to any dramatic judgment of God on a nation, particularly his own people. Judah soon will go through a time of terrible destruction, even as Israel had experienced years before. In other words, there are several days of the Lord. These judgments are a type of the final judgment of humanity (the day of the Lord with a "capital D," so to speak). • Covenant (Mosaic) curses: The nation will suffer the consequences of violating the covenant (Lev. 26, Deut. 28).
What is important about the authorship and composition?
• Most hold that this book is a collection of the oral messages of the prophet, which were put down in writing (by the prophet himself or a disciple). The literary sophistication of the work, however, makes one wonder if the book was not a literary piece from the very beginning (This might hold true for other prophetic books, too). The book describes scenes in which messages are given, but that does not necessarily mean that it is simply a collection of snippets of the prophet's words.
Key question: Does Israel still have a national, ethnic future?
• Rom. 9-11 at the very least suggests a spiritual future for Israel (that is, a believing remnant among Jews). All agree on this. Opinions differ about whether there is a national, ethnic future for Israel in the land in the millennium. The answer to this question divides historical premillennialism from dispensationalism and from what the OT faculty at Denver Seminary calls "Messianic Premillennialism." Historic premillennialism (the position of the NT faculty) does not envision a special place for national, ethnic Israel in the Millennium. (See Chart and PowerPoint on Eschatological Systems)
b) The symbolism of the names (ambiguous: depends on the response to the message, all related to war) in Isaiah?:
• Shear-Jashub (7:3; "A remnant will return"): • Immanuel (7:14; עִמָּנוּ אֵל; "With us, God"): • Maher-Shalal-Hash-Baz (8:3; "Quick to the plunder, swift to the spoil"):
What are important themes for the book of Isaiah?
• The City (Jerusalem/Zion): In Isaiah the capital is both the center of sin and the focus of hope. The narrative sections and many oracles have to do with Jerusalem. The book begins and ends with Zion: the sinful city the restored city to which the nations go. • The Holy One of Israel: This is the book's favorite title for Yahweh. The vision of his commissioning (chpt. 6) stresses this aspect of God's character, as the seraphim shout "Holy, holy, holy." • Messiah: The future for Israel and the world is grounded in large part in a person. In the first part of the book the Messiah is described as a king, in the second as a servant. • The Servant of Yahweh (the Lord): This is an important figure in the second half of the book. He is presented in four or five passages. The most famous is 52:13-53:12. The Remnant: The remnant, the faithful who remain after the judgment of God, are the foundation for the rebuilding
What is our proposal for how to interpret Ezekiel Chps 40-48?
• The Temple is central to Old Testament history and hope. It cannot be easily set aside, said to already have been fulfilled, or superseded in the New Testament. Ezekiel and his audience would have expected a literal building, not some sort of metaphor or simply a spiritual reality. • This cannot be a vision of the Solomonic Temple, because that temple was destroyed by Babylon. Nor can it be the Second Temple (built after the return from Exile). The dimensions do not fit, and the response of the people to that building after the return is one of disappointment (Ezra 3:10-13; Haggai 2:1-5). They clearly recognized that it could not be the fulfillment of the glorious building they hoped for. * There are some similarities with the new heavens and new earth described in Rev. 21-22, but there are differences as well. Revelation utilizes the imagery of Ezekiel, but there is not a one-to-one • correspondence between the visions of the two books. For example, there is a difference in size (compare 40:47 with Rev. 21:16-22). Perhaps there are connections and echoes between the Messianic (millennial) kingdom and the Eternal State, even as they are distinct time periods, with the millennium being a foretaste of what will be seen in fullness in the New Heavens and the New Earth. **• Perhaps the best solution is to say that the description of the new Temple is --a mixture of the literal, paradigmatic-typological, and symbolic-hyperbolic (as was the case with the description of Tyre earlier)--.
(b) The promise confirmed: the Davidic Covenant (chpt. 33; cf. 23:1-8)
• The different covenants all build on one another. • In the future hope, the Davidic king and a restored Jerusalem are inseparable (vv. 15-18). • Compare v. 17 with 2 Sam. 7:16; 1 Kgs. 2:4, 8:25, 9:5 (cf. Ps. 89:35-37).
What are the important themes of Ezekiel?
• The glory and holiness of God: The book recounts the departure of Yahweh's glory from the Temple in Jerusalem in judgment and his return to a new Temple as part of Israel's future restoration. God's presence there is based on his holiness. The sin and idolatry force him to leave the Temple in Ezekiel's day, but Yahweh returns to a more glorious Temple after the judgment, with Israel now as a cleansed and restored people. It is clear in the book of Ezra that the temple built after the return cannot fulfill this hope. • The Mosaic (covenant curses) and New Covenant: Judah suffers the consequences of violating the Mosaic covenant but is promised a new covenant. The new covenant, like in Jeremiah, stands in continuity with that older one, even as it offers new dimensions. • The knowledge of God (Israel and the nations): The judgment and restoration of the people of God and the judgment on the nations is so that Israel and all peoples "know" that Yahweh is (the only true) God (6:7, 10, 13-14; 11:10, 12; 30:19, 25-26, etc.). • The Spirit: The presence and ministry of the Spirit are important in the call of the prophet and for the future restoration of the people. The emphasis on the role of the Spirit at the personal and corporate is one of the special theological contributions of the book.
What are the important themes for the book of Jeremiah?
• The judgment of God: • Repentance • The nature of worship: • The New Covenant: The future restoration of Israel:
What are the important themes of Hosea?
• The love of Yahweh for his people: The commitment of God to his people is pictured in the life of the prophet, particularly and most famously in his marriage to Gomer. • Covenant: This book emphasizes the violation of the Mosaic covenant, directly or through allusions. • Proper worship and the nature of religion: Yahweh very emphatically condemns the worship of his people. Obedience means more to God than ritual.
What are the important themes of the book of Amos?
• The person of Yahweh: The prophet's primary concern is to change the people's perspective of Yahweh. Whereas Israel thought of God as the national deity of blessing and victory, Amos highlights his incomparable power and sovereignty both for and against the nation. Yahweh will not tolerate their worship of a false image of him, nor allow this nation (which claims to be his) to escape a terrible judgment. • Social ethics: This book is most known for its clear call for the concern for the poor and the powerless (esp. 5:24). In the prophet's view, it is impossible to even consider worship of Yahweh without having social ethics be a fundamental part of a relationship with him. • The nature of national hope: As with most of the prophets, Amos envisages a hope for a faithful remnant after the judgment. It is not a question of a hope to escape his wrath but rather for the nation to survive it and begin again. The prophetic books should shape our appreciation of eschatology. One question we must ask is, "How does future judgment and hope affect our lifestyle in the present?"
What are the important themes in the book of Daniel?
• The sovereignty of God and his incomparable kingdom: The book, both in its narratives and predictions, emphasizes that Yahweh is lord over every ruler and kingdom. He directs the movement of kings and nations in human history. • Hubris and the violent power of evil (particularly in government): This arrogance is demonstrated in acts of cruelty toward individuals and other nations. Through the lives of Daniel and his friends the book demonstrates how to be faithful in such a world, even when the people of God are a powerless minority. • The earthly and cosmic conflict between God and evil: Yahweh manifests his sovereignty at individual levels and within human history, yet the book also makes clear that there also is conflict at another level—at the angelic or cosmic level (chpt. 10). • The Son of Man: The Son of Man appears in chapter 7. This passage highlights the differences between his kingdom and human powers and is an important messianic text.
important themes of Micah
• The sovereignty of God: Yahweh demonstrates his incomparable sovereignty over creation, Israel, nations, and human history. • Lex talionis: Literally this Latin phrase means "law of retaliation." The phrase "an eye for an eye" is found in the Bible (Exod. 21:22-25; Lev. 24:19-21; Deut. 19:16-21) and means that the punishment fits or mirrors the crime. Divine judgment often entails the perpetrators of evil experiencing the same injustice that they have inflicted on others. This is the case in the book of Micah. • The various dimensions of hope: In this book again appear the various components of the future hope that we find elsewhere in the prophetic literature: a focal place (Zion), a people (the remnant), and a person who will lead them and govern the world (Messiah).
Important Issues within Contemporary Debates?
• The specific socio-economic situation that the prophet denounces: It is clear that the nation suffers from internal injustice. The text, however, does not provide details of the mechanisms of oppression—of how those with economic and political power were able to accomplish their unjust ends. The text offers a general, emotionally charged description of what was happening (for the original readers the scenes, which the prophet describes, would have been familiar.). What we have are 'snapshots, as it were, of oppression that should arouse our moral indignation. Some scholars apply modern sociological theory to what the text says in order to try to reconstruct the socio-economic details of that time (See my summary in Carroll R.; "Social-Scientific Approaches". See the bibliography.). • The ending of the book (9:11-15): Because the book ends with a brief vision of hope, while the rest of the book contains a message of judgment, some scholars believe that these verses are not part of the original message and were added later. A literary reading of the book demonstrates that these verses are an integral part of its coherent message.
The identity of the parts of the statue (vv. 31-45)
• head of gold: Babylon (vv. 36-38) • chest and arms of silver: Medo-Persia (v. 39a) • belly and thighs of bronze: Greece (v. 39b) • legs of iron and feet of iron and clay: Rome (vv. 40-43) • the rock: the kingdom of God (vv. 44-45)
The judgment against the people of God: Israel
• v. 6 "for silver" options: θ "for" = "in exchange for": Legal injustice is done to the poor through the bribery ("for silver") of judges (cf. 5:12). The Law demanded impartiality and integrity in the legal process (see Exod. 23:6-8; Lev. 19:15; Deut. 16:18-20). θ "for" = "because": Due to owing money ("for silver"), the poor are sent into debt slavery (Exod. 21:1-11; Lev. 25:39-40; Deut. 15:1-18; cf. 2 Kgs. 4:1-7; Neh. 5:5). • v. 6 "for a pair of sandals" (Deut. 25:9; Ruth 4:7) options: θ "for" = "because": For the smallest of debts, even for a pair of sandals, the poor are sent into debt slavery. θ The sandals symbolize a legal transaction, perhaps regarding property (cf. Deut. 25:9-10; Ruth 4:7; Ps. 60:10). The poor are manipulated so that those more powerful can take their land. • v. 7 "the girl" options: θ "Go to the same girl" refers to a form of incest (cf. Lev. 18:8, 15, 17; 20:11, 12, 14). θ The young woman is a servant girl. • v. 8: Perverse religion and the possibility of either erroneous worship of Yahweh or the worship of other gods ('elōhîm is a plural noun). • vv. 9-10: God's gracious acts in the past on behalf of the nation • vv. 11-12 (cf. 3:7; 4:1; 7:9-17; 9:10): A Prophets (v. 11a) B Nazirites (v. 11b) C CENTER: Question (v. 11c) B' Nazirites (v. 12a) A' Prophets (v. 12b) • vv. 13-16: the nature of judgment
What are the key dates to remember for Ezra-Nehemiah?
⎫ 539 B.C.E. Babylon falls to Persia ⎫ 538 B.C.E. Cyrus' decree permitting the Jews to return (2 Chron. 36:22-23; Ezra 1:2-3); the first return under Sheshbazzar and Zerubbabel ⎫ 520-515 B.C.E. The Temple completed (Ezra 5-6) [The account of Esther occurs during the reign of Xerxes I, 486-465 B.C.E.] ⎫ 458 B.C.E. Ezra travels to Palestine (Ezra 7-10); the second return ⎫ 445 B.C.E. Nehemiah goes to Palestine