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How to do Hermeneutics
Definitions
Hermeneutics:
The study of what the text means whether you interpret it right or wrong.
Exegesis the original meaning
Contemporary application
Personal
Societal
Etc any time or place
Hermeneutics and poetics are complementary
Exegesis:
Ex = out of
What the text originally meaning (ONLY)
What the original authors intended
What the original readers/hears understood
Poetics
The study of how the text means what it means.
(How to get what the text means)
Explains general principles
How to do exegesis
What do the text say?
Textual criticism
Transmission of the text
What did the text originally mean?
External Context (Context)
Provenance when where from whom, to whom
Identity of people place, things ECT
Sources, borrowings allusions Ect.
Background of Ideals
Cultural
(Theological Earlier Scripture)
Internal Context (co-text)
Sources
Outlines, literary devices
Larger text context ( text before and after)
Genre/Discourse Type
POETRY VS prose Legal vs. wisdom
Grammar
Especially syntax in original language
If you can not read the original, use as many translations as
possible
Is there a correct order or sequences to doing exegesis?
Pray before and during the process
1. Tentatively establish the boundaries of the passage
Where does the passage began and where do it end
These boundaries may need to be adjusted according to the results of the
remaining steps
2.
Textual criticism
a. Transmission of the text
3. The remaining items can be done in any order
How to do Hermeneutics
Original meaning (exegesis)
Contemporary application
There must be relationship between the original meanings and the
contemporary application link
Similarities and differences between now and then
Relationship to the rest of the canon Canonical context Christ centric context
ECT)
Applications can vary personal, church society
As the Holy Spirit to guide
January 13, 2003
Christ of the New Testament
How did the Old Testament Point to Jesus?
John 5:39; Luke 24:25-27
John The scriptures testify of Jesus and You still must still come to Him
Luke Speaks of the Old Testament testify of the LORD Jesus Christ
Christ == Anointed One== Messiah
-But messianic prophecies are only a small part of how the OT points to Jesus
-
Christ is the Messiah, but the Son of David, the Suffering Servant
the Lamb of God
Pointing to Christ is not the same as pointing to the NT
Both the OT and the NT point to Christ
No Canon within the Canon
How did the OT point to Jesus
1.
Direct prophecies
2.
Typology
a. Predictive
b. Non-predictive
God the Son was active in the OT
3.
Direct Prophecies
Prophecies that point exclusively to Christ
Daniel 9:24
Typology
Predicative (Typology prophecies)
Prophecies with dual or multiple application
Deuteronomy 18: 15, 18-19
primary application
Numbers 27:18-23
Deuteronomy 34:9-10
Psalm 110-:4
Primary application
Heb 5:6
Non—Predicative
Apparently non-predictive in the original context
But applied typological to Christ In the NT
Matthew 12:40, Luke 11:29-30
Jonah 1:17;
Psalm 8:4-6
Hebrews 2:6-8
Example
Israel and Egypt
Genesis 13:14-16; 17:21(Nations) descendants
Galatians 3:16 (ONE Seed) JESUS
God’s preeminent son
Exodus 4:22-23 (God’s firstborn) Israel
Matthew 3:16-17 (Jesus)
Exodus from Egypt
Matthew 2:15
Baptism
Israel Pass Through the Red Sea
1 Corinthians 10:1-2 In the Red Sea
Matthew 3:13
40 Yrs of wilderness wandering and temptation
Matthew 4(40 days in the wilderness)
Israel returns from Babylonians captivity
Depicted as a resurrection
Ezk. 37
Valley of dry bones== Israel in captivity
V 11-12 – resurrection = return from the captivity
Jeremiah 31:15-17
Return of Rachel’s children Israel
Promise of a return
Matthew 2:17-18 applied to Christ captivity Maybe not just Egypt but his entire
ministry
Israel resurrection is a type of Christ resurrection
God the Son was active in the OT
Jesus is God
Philippians 2:5-8
Christ was active in the OT
John 1:1-3
Jesus was active in Creation
1Corinthains 10:4-9
Therefore the OT Revelation of God also applies to Jesus
Jesus can not to reveal himself but the Father
John 6:38, 12:49, 14:9-10,17:4
The OT does not only reveal a NT Christ
It reveals an eternal Christ
Both the OT and the NT reveal Christ
“There is not Canon with in a Canon”
Pointing to Christ is not the same as pointing to the NT
Christ
Old
Testament
New Testament
The OT and the NT Point to Christ
Jesus
New
Testament
Old Testament
This is the Wrong way it should be Old Testament and the New Testament Point to Christ.
Hebrew Poetry
What makes Poetry “Poetry”
Characteristics of Biblical Hebrew Poetry
There is a lot of variety in Hebrew Poetry
Poetic conventions changer over time
It was written over 1000 years
Roman Jakobson
Defines poems
A poetic text us one that manifests a predominance of linguistic equivalences (=
parallelisms)
Parallelism = equivalence superimposed on contiguity
One selects from a group of similar elements and combines them along
with items from other groups in some coherent sequence (It appears
more often)
Example
Synonyms and antonyms (equivalence and contrast)
Words with similar sounds
Parallelism is classical Hebrew poetry
Two or more lines are related in some way
There is a continuum between poetry and prose sometimes it is difficult to distinguish them
Types of Parallelism in Hebrew poetry
Grammatical
Syntax (Word Order)
Morphology
Tense, Mood, Person, Gender
Examples require knowledge of Hebrew
Lexical
Word Pairs
2Samuel 22:7; Psalm 18:6
Lamentation 5:11
Semantic(= Though Parallelism)
Isaiah 66:23 (AABB)
A-NEW MOON= A SABBATH
B-CAOME + B WORSHIP
Isaiah 54:7-8 (abab)
A small moment + b great mercies
A little wrath + b everlasting kindness
Psalm 33: 20-21 (abab)
Phonetic
Repetitions of Sounds
Example requires knowledge of Hebrew
Isaiah 28:10
Repetition of Patterns of Sound
Examples requires a knowledge of Hebrew
Rhyme Virtually not Used
Meter
Lament dirge (EX Lamentations)
Others Poetic
Constituent Deletion
Joel 1:2b
Habakkuk 3:3
Chiasmus
Psalm 95:7 (cf Psalm 100:3)
Psalm 137: 5-6
Acrostic
Psalm 119 Lamentation ect
Plays on words
Amos 8:2
Isaiah 5:7
Examples
Poetry is creative one cannot predict from the first line how the poet will employ
parallelism in the second line
Ps. 55:1; Ps. 86:6
Ps 54:2 Ps 84:8 Ps 102:1, Ps 143:1
Proverbs 10:15;Proverbs 18:11
Ps. 102:12, Lamentations 5:19
Saying things differences. Semantic there are some things
alike
Parallelism can include progressions
Isaiah 1:3
Psalms
Title
English tile come form the Greek
ψαλµοζ Song of praise
Outside NT
Harp or cithara music
ψαλµοζ Song sung to the tune of the harp
Hebrew title Tahelem
Praises or songs of praise
From Hebrew Root HLL in the D-Stem “To Praise”
Halleluiah = Praise Yah Praise the Lord)
AUTHORSHIP AND DATE
Jewish tradition
David wrote of Palms with the help of ten elders; with the help of adam the first and
Melchizedek and Abraham and Moses and Heman and Jeduthun, and Asaph, and the three sons of
Korah
Ethan (Ps. 89) regarded as Abraham?
Solomonic Psalms as composed for Solomon, not by him
Sanhedrin 38b Adam is the author of Psalm 139 and possibly Melchizedek the author of Psalm 110
According to this view no Psalm were composed after the time of David
But some Psalms Such as PS. 137 are more likely to be post
-exilic
Evidence of Superstition
Includes Musical and Historical notions
Does that tell us the us the authorship
David Ps. 3-9
Solomon Ps. 72
Hebrew preposition (LT)
Prepositions =ind Object Possession
References Authorship
Thus not necessarily authorship
Belonging to the collection of the book
Authorship:
Various authors, some named other not
Date:
1400-400 B.C.
Some Ps. Re very early
Some Ps. Are post-excilit
Therefore the final shape of the back is post-excilit
Note on Superscription
Superscription are located at the verse numbers
Superscriptions are left without verse number in English translations
But they are incorporated into the verse numbering in the Hebrew Bible
There is description in verse number of English and Hebrew
Type of Superscriptions
Authorship (already Discussed)
Musical notes
Ps 8
Gittith (Type of instruments)
Ps. 22
The Hind of the Dawn (Name of the Tune)
Historical Notes
Ps 51
Context
Nature Type or Purpose
Ps.17 “Prayer”
Ps 89 “Maskil (Didcate song)
Ps. 145 “Praise”
Ps. 100 “Thanksgiving”
Hebrew has not work for Thanks
Perhaps Ps 100 Was written as a thanks offerings
Root YDH Meant “to laud”
“To acknowledge”
Origin of the Psalms
David organized Levitical sings
1Chor 16:4-7
Solomon followed his tradition
2Chorn 5:13
Continued during the divided Monarchy
2Chorn 20,19,23
2Chorn 29:25-30
Post-excilit Levitical singing
Neh 12:24,27
What did the Levites sing
1CH. 16:22, PS 105:1-15
1CH 16:23-33, PS 2-13
1CH 16:34, PS 106:1, 107:1, 118:1
1CH16:35-36, PS 106: 47-48
EVENTUALLY THERE WERE COLLECTIONS OF SMALLER “HYMNALS”
PS. 72:20 This is the end of one of the collection of the Hymnals
(PS. 86,)
Finally the entire book can together in the post-exilic period.
No record of Psalms being used in the temple services during the time of Qumran and the NT
They came to be regarded as Scripture prophecy and therefore not valued for its music
or poetry.
Note of Textual issues:
LLX has 151 Psalms
Different order
Syriac has 154 Psalms
Thus our 150 Psalms are only a portion of the total number
The Holy Spirit guided in the selection
Classification
There is no complete agreement on how to classify all the Psalms
Some major types:
Hymns
Laments
Thanksgiving
Royal
Wisdom
Etc.
Each book ends with a statement of Praise
Ps 41:13 (v. 14 HEB)
72: 18-19
v. 20 concluded a different collection(neither the Psalm nor Book 2 by the prayer book
of David)
89:52, 106:48, 145:21 there is a doxology at the end
Ps. 146-150 (= Conclusion) all begin and end the same way
Ps.146:1,10 147:1,20, 148:1,14 149:1,9, 159:1,6 all 5 began and end the same the last 5
books
Was there an overall plan in the arrangement of the book of Psalms
Or is the book just a miscellaneous collection of Psalms
Is there a theme beyond just songs of praise
Is there a theology of the book of Psalms
PSALM 1
Considered a Wisdom Pslam
Parallelism in Ps. 1
A.
V.1 3 lines
B.
V.2 2lines
But rather after negative
C.
D.
V.3 What about him 3 lines
V. 4 in contrast 2 lines
i. But rather (After negative)
Contrast between righteous and wicked
Centered on one’s relationship to the law
Therefore Ps.1 Introduces the Psalms as not only praise, but also law
This perspective may also be reflected in the divisions of the Psalms into 5 books like the
Torah
What’s the point? Psalms is not just a record of ma’s prayer and praise to God but also
God’s word to man
Thus blessed is the man who delights in and mediates on the message of the Psalms
The Royal Psalms
Royal Psalms are psalm whose content deal with the King of Israel
Occur throughout, but especially at the beginning or end of each book
Some Royal Psalms: Ps 2,72,89,144
Ps 89 is pivotal
Books I-III
Grouped primarily by authorship in superscripts
Qumran mass. In basic agreement with the order of the MT
Books VI-V
Grouped primarily by themes
Qumran mss. Show more variations
Ps. 89
V. 1-2
Confidence and praise
V. 3-4
The covenant
V. 5-18
Praise
V. 14,18
Your throne
Out king is God’s (=He gave us our king)
V 19-20
Choice of David as king
Anointed for the what? That was for king
V. 21-27
What does the king call God? V. 26
You are my Father
What does God call the king
Jesus
V. 28-27
What is the promise?
What ever happened You will keep the throne.
V. 38-45
What is the problem?
Why have you not keep the promise?
V. 47-52
Where is the fulfillment of your promise
V. 52 is not part of this Psalm, it is the end of the Book
What is the pin of Ps. 89?
What did God promise David?
One of His son’s on the throne
What happened to the promise?
It took a pause
The Issue:
Has God broken his promise?
Not according the Psalmist
Does the book of Psalms give an answer to the question
The answer Psalms :
God’s promise has not failed
In then meanwhile, YHWH is the king and our king
The kingship of YHWH is frequently mentioned in the Psalms, especially after Psalms 89
Examples:
PS 93:1 95:3 96:10 97:1 98:6 99:1 103:19 145:11-13
Messianic typological application
Problem: God’s promises to David apparently failed.
Partial solution in YHWH is king
Ultimate NT Solution: Jesus the Messiah is king
John 13:18 (Ps. 42:9)
John 25:24-25 (Ps. 69:4)
Hebrews 1:8-9 (Ps. 45:6-7)
Acts 2:25-32 (Ps. 26:8-10)
Act 2:34-35 (Ps. 110-1)
Seed of David
YHWH incarnate
Psalms 2
Dual Application
Original Application exegesis
Enthronement of a Davidic king
Messianic application NT Hermeneutics
V. 1-3
Revolt of the vassal king
Fighting the Against Lord
His anointed- and Davidic king
1Samuel 16:1 every king was anointed
V. 4-6
The Lord in the one that chose the king
V. 7-9
Who is the Son? Who ever the king was
2Samuel 7:12-16 (Ps 89:27)
Act 13:32-33 Hebrew 1:5
Today – day of enthronement
Rod of Iron
Messianic application
First Advent Revelation 12:5
Second Advent Revelation 19:15
V 10-12
To fight against Davidic king is to fight against the Lord
`
Psalms Theology
An important theological theme in the book of Psalms:
God’s promise of an eternal Davidic dynasty
The apparent failure of the promise
The enduring kingship of YHWH
Thus, David is the most important human figure in the book of Psalms
Not necessarily because he wrote most of them
But because so much of this book deal with the issue of Davidic kingship
The Promise is ultimately fulfilled In Jesus.
Songs of Songs
Megilloth in the Hebrew Bible
Hebrew plural: Scrolls
5 books that are read at specific holidays
The 5 Scrolls and there days
Song of Songs
Ruth
Lamentations
Ecclesiastes
Esther
Passover
Pentecost
Fall of Jerusalem
Tabernacles
Feast of Purim
Major Approaches
Theme:
Does Song of Songs deal with Human physical love?
OR is it an allegory concerning spiritual truths?
Theodora of Mopsuestia (360-429) was condemned as heretical because he interpreted
the book literally
John Calvin banished Sabastien Castellion from Geneva (2546) on the grounds that he
considers that the Song is a lascivious and obscene of a love story of affairs
Structure:
A unified composition?
Containing a Story
A collection of poems?
Not one single poem
But perhaps collected and organized in a specific structure
A drams?
Origen (c. 254AD) held that the book was a kind of opera
Observations
Evidences for a literal interpretation
ANE Parallels
Egyptian love poetry
Dated 1300-1100 BC
Early literal interpretation
Mishna
Structure
No consensus
Probably a collection of poems
Perhaps with chiastic structure
Abc-bca
Place of women in society
Example 1;6,8
Has vineyard and flocks
3:1-4
Seeks the man for love-making
No female subordination
Is this a statement of the ideal?
Or is it a window in to the real inner world of and outwardly patriarchal society?
(perhaps more likely)
Or both
Is God ever mentions in this book
Typological Messianic Application
V.2
It is the beloved
The point
She “I am only a flower of the Lowlands”
He Bu In comparison to you the others are only thorns
Who is the Rose of Sharon
IT is the Christian not Christ
The passage shows not how imports Christ is by how much Christ values us
Why do bad things happen to good people?
Why are the wicked prospers?
What if you are wicked one
What if your are suffering as a result of your own wickedness
Lamentations
Genre: Dirge (Qinah)
3-2 meter
5 poems
4 acrostic poems begins with the letter of the alphabet
Chapter 1-4
1 non acrostic poem
Chapter 5
Chap. 3 is a triple acrostic
Lamentations 1
1:1-2
City is personified
1:18
Because of their sins
Lamentations 2
Who had done this?
The Lord allowed it to happen the Lord is look at as the enemy?
2:6-7
Temple destroyed
Origin of the synagogue
2:9
Law and the Prophets
God has ceased to speak to the people
(Jeremiah, Ezekiel, Daniel are exceptions)
3:19-21
In the midst of affliction, there is hope
3:22-25
God has not forsaken us
3:26-30
What to do? accept the consequences of sin
3:31-36
God has not forsaken you God will have compassion
4:7-10
The take over with Jerusalem
5:1
Plea for mercy
5:19-22
God did respond in his own time
They had a chance to return and rebuild Jerusalem under Persian rule
Why do you think this chapter is not an Acrostic?
Application
The Lord never deserts us
Even if our tragedy is caused by our own failure
Wisdom literature in the ANE (Ancient Near East)
Wisdom was a common genre in the ANE
Egyptian
Teaching of Ptah-Hotep
Teachings of Amen-em-Ope
Aramaic
Proverbs of Ahiquar
Etc.
Possible Biblical references to wisdom saying among Israel’s neighbors?
Edom
Obadiah 8
Jeremiah 49:7
Phoenicia
Ezekiel 28:11,12
Teaching of Amen-em-Ope
Proverbs 22:17
Proverbs 23:10, 22:28
Proverbs 22:24
Proverbs 22:29
Biblical Wisdom literature
The place of wisdom in society
Jeremiah 18:18
Priest law
Wise counsel
Prophet Word of the Lord
The sages ( wise men) were the intellectual or philosophizers of that day
Wisdom literature in the Bible
Proverbs
Job
Ecclesiastes
Some Psalms?
Psalms 1; 19; 37; 49;73; 111;112;119
Sources
Visions or dreams are seldom mentioned, if at all
Proverbs 6:6-11
Proverbs 24:32
Nature of Wisdom as a genre
Wisdom attempts to understand the order of the world, appropriate its principles and
successfully,
Setting: Didactic (educational)
Not absolutely binding as Torah
Proverbs 26:4,5
Contextual ethics application of the Context
No mention of God’s acts in history (Exodus)
Presupposed
Wisdom deals primarily with consequences in this life
Proverbs 22:4
Examples of penalties
Prov. 11:18 (losses)
Prov. 10:27 (premature death)
Prov. 13:18 (poverty)
Prov. 25:29 (ill repute)
Prov. 23:19-21 ( ill health)
Examples of rewards
Prov. 14:24 (riches)
Prov. 21:21 (honor)
Prov. 10:7
(Success)
Prov. 10:27 (longevity)
Prov. 13:14 (health)
Prov. 19:8
(happiness)
Prov. 22:4
(good reputation)
Theological Implications
Why should wisdom literature be in the Bible?
Preliminaries
General Vs. Special revelation
General revelation: God reveals himself through the order of this world Nature
Special revelation: God reveals himself supernaturally
Inspiration
Divine act by which God enables the prophet to grasp and communicate in a
trustworthy manner what has been revealed to him
Can God give inspiration through general revelation?
All truth is God’s truth
Chemistry as well as the Bible
God’s attitude towards knowledge and learning
He encourages us to explore and learn
He is pro-education
God is against the misuse of his gifts, but not against the gifts themselves
Proverbs
Hebrew Title
Hebrew means more than just proverbs
Micah 2:4
Wisdom saying
Proverbs is one of 3 books with special cantilation marks in the Hebrew Bible
This is added marks that tell you how to chant the text, and the relationship words in
the text
Psalms
Proverbs not songs originally
Job
Composition
Solomon has an important role
Given Wisdom from God
1 Kings 3:12
Proverbs
1Kings 4:29-34
3000 proverbs, + 1000 songs
But as with Psalms
Various proverbs may have been gathered in a number of smaller collection
These were later bought together and become the book of proverbs.
Proverbs 1:1
Solomon (perhaps chapters 1-9 were arranged and edited by Hezekiah’s scribes
Proverbs.10:1
Solomon
Proverbs 25:1
Proverbs of Solomon, Copied by Hezekiah
Proverbs 30:1
Agur son of Jakeh
Proverbs 31:1
King Lemuel
Proverbs 8:22-31
V. 22
Topic ??
Exalts Wisdom
But not apart from the Lord
V. 32-36
If you find wisdom you find the father
Sin against wisdom sin against the father
Ecclesiastes
Hebrew Title: qohelet
Fem. Sing. Participle
Fem. Denoting an office?
From Root QHL use for “assembly, convocation, congregation”
Convener (one who gather an assembly)
Speaker (one who speaks before an assembly)
Authorship
Jewish
Megilla 7a Shabbath 30 ascribe Ecclesiastes to Solomon
Baba Bathra 15a Hezekiah and his company wrote Ecclesiastes
Most Modern scholars see the book as post-exilic
Ellen White Supports Solominic Authorship (Prophets and Kings 75-86)
Job
Prologue
Setting Job 1:1
Where is UZ? Ed do not know
Was job Perfect?
His word is TAM complete normal right, blameless
Job 42: 1-6 Does a perfect man need to repent
Job 1:2-3 riches
Job 1:4-5 Just in Case
what he always did
Prologue
Satan’s First attack
1:6-12
Disaster
What is Job’s Response
1:20-22
Job did not sin
He did not charge God with wrongdoing
Satan’s second attack
2:1-6
Job’s Affliction
2:9
Holding to What?
Do you still clam to be righteous?
Accusation your are not innocent
What is her counsel?
Hebrew “Bless the LORD and Die”
Joshua 7:19
Acknowledge your guilt and accept your sentence
But possibly a euphemism for “curse”
What is Job’s response?
2:10
Does God only give good things?
Job did not sine with his lips
Arrival of Job’s 3 Friends
2:11-13 friends come in to the picture
Pay attention to what is being said
What is Job’s point?
What are his friends tying to say?
Job’s Lament
3:1
Curse what
The day of his birth
3:2-3,11
Is angry for his birth
God is responsible
1:21
6:4
I am Innocent
9:15-22
Zophar 11:4
12:4
27:1-6
Holds to the fact that he Is innocent
God has mad a mistake
16:11-17
19:5-11 (see different version)
v. 6 “ overthrown
Heb. (d stem) make crooked, pervert justice
Amos 8:5 “false” balance
21:7-8
17-18 ( see different version)
Job pleads for God’s Mercy: “God give me a chance to prove that I am innocent”
13:3
13-15 ( See different version) let me plead my case
22-24 (who is being addressed?)
13-15 (See different version) let me plead my case
Job’s three friends
They attempt to defend God’s Character!
8:1-3
God does not pervert Justice. God does not make mistakes
4:7-8
It is not God’s Fault
5:6
It can not just happen (Cause and Effects)
11:5-6
You are getting much better than you deserve
Humans being are unworthy
4:17-19
22:1-3
Job must have sinned
5:8
What ‘s the point?
5:17-18
Returned to God, He will forgive
22:5
Aren’t you a great sinner
Elihu
It is not clear whether Elihu says anything different from Job’s three friends
If So “God disciplines us”
33:29-30
But perhaps he is saying the same thing as the others
34:5
Did Elihu correctly quote Job?
6-9
Why dies he say this about Job?
Because God must be right
And therefore Job must be wrong
Vs. 10-12
God’s Answer
Who are you to question me?
38:1-4
40:1-8
Job’s Response
42:1-6
Why do the righteous suffer?
No answer given
God does not explain why
Instead, he simply reveals himself
Therefore how can we comfort the suffering?
Not by explaining why
But by pointing them to Jesus
In this life we may not completely understand why
But we may find Comfort in God’s Presence
Comparison
Job’s Theology
The righteous are rewarded and the wicked punished
But I am Innocent
Therefore, God made a mistake with me
The theology of Job’s friends:
The righteous are rewarded and the wicked punished
And Gods makes not mistakes
Therefore, Job must be a sinner
God’s response
Who are you to judge God?
God does not always give people what they deserve in this life
Therefore, Job is right and his fiends are wrong
Although God did not make a mistake with Job
Job is right that God does not always give people what they deserve
End of Notes for the First Test!!!!!
New Notes
February 26, 2003
Prophecy in the ANE
Mesopotamia
Mari (c. 1700 BC)
Messages of doom to the Kings
Ishchali
Recently discovered texts from the same period.
Neo-Assyrian Text (700-600 BC)
Phyrgia (in modern day Turkey) (900-800 BC)
Egypt
No definitive evidence
A document concerning an Egyptian prophet
Ms. From 2nd cent BC but claims to be from 28th Cent BC
Phoenicia
Egyptian story of Wen-Amun includes an encounter with Pheonician ecstatic activity
Papyrus dated to the 11th cent BC
1Kings 18 mentions the prophets of Baal and of Asheriah
Transjordan
Balaam text from Deir Alla (800-700 BC)
Prophecy in the Bible
Various words(e.g)
Roeh “Seer” ( one who sees visions) Hebrew
Navity Exact meaning of the root is uncertain but it is prophet
Spokesman
One with an ecstatic experience
1Samuel 19:20-24
No limited to those who left us writings
Jeremiah 26:20-23
Genesis 20:7 Abraham
Exodus 15:20 Miriam
Jude 14 Enoch
Elijah First moving Force among prophets
Return of prophetic period is called the returned of Elijah (Malachi 4:5)
In NT
Matthew 11:9-11
Revelations 1:3
Eph 4:11-13
What is a prophet
Exodus 7:1-2
A Prophet is one whom God has chosen as His spokesperson
Where Do Prophets Get Their Information?
Number 12:6
Vision and Dreams
Luke 1:1-4
Eyewitness account
Titus 1:12-13
Epimenides
Acts 17:28
Epimedies Aratus Phaenomena 5
If inspired wisdom counts under a broader definition of prophecy
Proverbs 24:30-34
Literary Structure
To Western minds the prophetic books appear to be disorganized
Probably compiled and edited
Basic literary structure of Prophetic books
1.
Judgment upon Israel and or Judah
2.
Judgment pronounced on carious foreign nations
3.
Restoration of Israel and Judah
Jonah
Theme: God’s mercy and salvation extended beyond the chosen race
Date:
2Kings 14:23-25
Jeroboam II (793-753 BC)
Therefore Jonah was an 8th century prophet
But that does not mean that the book was written them
2 Views on the date of writing:
1.
Jonah is the author, the book was written in the 8th cent.
2.
The book was written later, maybe postexilic
The date of the writing does not affect the historicity of the story
Unique book
Only prophetic book about the prophet himself
Tell only of Jonah’s ministry to a foreign nation
He certainly had a ministry in Israel
But that is not in this book
The fish (1:7)
Matthew 12:40
κητοζ== Large sea Creature
Not necessarily a “Whale”
Three days and three nights
How Long?
Inclusive Reckoning
Whenever an event occurred for part of a period of time (such as a day, a
month, or a year) it as regarded as having occurred for the entire period.
How is this a prophecy of Jesus’ death and resurrection?
Hosea 6:1,2
Motif of going down and coming up
Typological non-predictive
Connection between the motif of the “third day” and the resurrection
Jonah 4:1-3
Jonah:
Jonah was more concerned about his own reputation than the salvation of people
Did Jonah know God’s Character?
Did Jonah have the right theology?
Application
Right theology cannot save you
Knowing God’s character cannot save you
The revelation of God character makes faith possible
But Salvation requires faith that surrendered to God’s will
10 Mar 03
Amos
Important facts
See Outlines & Resources
Historical Settings
From Tekon
Where is it? In Judah
Concerning Israel
Therefore, Amos was a Judean who prophesied in Israel
Kings
Uzziah (Judah)
Jeroboam (Israel)
When did the “earthquake” take place? We do not know
Perhaps the earliest writing prophet
Amos 7:12-15
“I am not a prophet…” (v.14-15)
Was Amos a prophet? Not a prophet by profession
Prophet’s son:
Member of the schools of the prophets
Or of the bands of the prophets
Not one who made a living by prophesying (v. 12)
Cf Zechariah 13:4-5
Herdsman and dresser of fig trees
Perhaps a property owner (Zech 13:4-5; cf different versions)
Hosea
Important Facts
See Outlines & Resources
Hosea 1:1
Kings of Judah
Uzziah
Jotham
Ahaz
Hezekiah
Kings of Israel
Jeroboam II
How long was Hosea’s ministry?
Jeroboam II’s reign 793/92-753
Hezekiah 716/15-687/86
Therefore Merrill gives the dates of 755-715 BC for his ministry
But what about the other kings of Israel?
Perhaps Hosea left Israel and continued his ministry in Judah
Hosea may have been alive during the destruction of Samaria (722BC)
Hosea 1:2
“Women of harlotries”
Would God command a prophet to marry a prostitute?
Various views:
Chapter 3 antedates chapter 1
Maybe Gomer was a temple prostitute?
Or had become one in Chapter 3
Harlot is used proleptically
Gomer had a fallen nature
The infidelity was foreshadowed at first and manifested later
Allegorical
Not a real story
Historical narrative in chronological order
Symbolic action
Hosea 1:3-4
Jezreel
Geographic location
Jehu slaughtered the family of Ahab at Jezreel (1 King 9)
Jeroboam II was of the Dynasty of Jehu
Message of judgment
Hosea 1:6
Lo-ruhamah – Not pitied
Hosea 1:8-9
Lo-ammi – Not my people
Hosea 2:21-23
Message of hope
Jezreel
“God plants” (Hosea 2:21-23)
Ruhamah
“Pitied”, “loved”
Ammi
“My people”
Isaiah
Prophesied during the reign of King of Judah
Uzziah
Jotham
Ahaz
Hezekiah
Jewish tradition his it that he was martyred by king Manasseh
Ellen White concurs
Probable lifespan 740-686 BC
Isaiah 7:1-8:15
7:14
Young women or virgin? Cf versions
Hebrew alma “Young Women”
Not Bethula “Virgin”
LXX
`
Parthenos “Virgin” παρθενοσ
But it still could mean virgin
7:1-2
Date:
Ahaz (735-715 BC) is king o Judah
Before 722 (Samaria has not fallen yet)
Who/ Where id Ephraim?
Denotations dictionary meaning
Referent what the word applies to
Colalition of Israel + Aram against Judah
King of Aram: Rezin
King of Israel: Pekah
7:3
Shearjashub “ A Remnant shall return”
Message of Salvation (v4-9)
7:10-12
God’s offer is refused
7:13-14
A “sign”
“Shall Conceive” (KJV) or “is with Child) (NRSV)
Immanuel == “God with Us”
But in salvation or in judgment
7:15-17
What will happen before the child is mature?
The king of Assyria will come
Both Aram and Israel will be captured
Butter and Honey
Cured milk and honey
Delicacies
Abundance for those who remained in the land after the Assyrian invasion
8:5-8
Judgment on Judah
V 8 O Immanuel
Judgment or Salvation?
8:9-10
Judgment on the nations
V 10 God is with us
Judgment or salvation
8:11-15
The larger context: Chapter 7-12 are know as the Volume of Immanuel
8:16-18
Who is speaking?
Who are signs?
Signs of Shearjashub
Sings of Mahershalalhashbaz
10:12
God will eventually punish Assyria and deliver Judah
NAHUM
Nahum = “Comforted”
Date
Reference to the fall of NO == Thebes
3:8
Destroyed by Assurbanipal in 663 BC
Fall of Nineveh still future (3:7)
Thus between 663 and 612 BC
A century and a half after Jonah
Audience
An exegetical question
Who was the audience of Nahum’s prophecy
Did Nahum go to Nineveh to preach
Or did he deliver his message in the ears of the Judeans
What difference does it make?
If the Audience was Nineveh:
Message of Judgment
If the Audience was Judah
Message of Salvation
1:15
It is possible that the Ninevites never even heard Nahum
Habakkuk
The Dilemma
1:1-4
Wickedness on Judah
1:5-11
God’s Response: Babylon
1:12-17
But how can God punish Judah’s wickedness through a nation that is even more wicked?
2:2-4
The just shall live by his faith
MT by His faithfulness
Not faith but faithfulness
The righteous remain faithful of God
Textual variant:
LXX εκ πιστεως µου
By my faith or by faith in me
Some Mss of Heb 10:38 seem to cite the LXX
Due to confusion of Hebrew letters
NT quotations (Roman 1:17 Gal 3:11. Heb 10:38 The righteous will live by faith
Faith is a relationship of trust
We trust in God, Therefore we believe in him and obey him
Habakkuk’s Response
3:1-2
Plea for Mercury
3: 17-19
Submission to God’s will and way
Faith
Habakkuk trusted God no matter what
Thus, he remained Faithful to God
Zephaniah
Date
1:1
In the days of Josiah (640-609BC)
2:13
Before the fl of Nineveh (612 BC)
1:4-5
Syncretism
Baal
Lord
West Semitic storm god
Milcom
MT: malkam their kings
LXX Etc Milcom
The god of Ammonites
Same Hebrew Consonants milkm
Judgment against Judah
2:1-3
Perhaps
God’s impending judgment may lead to repentance
But true repentance is not motivated by the desire
To escape judgment (or to obtain a reward)
3:8
3:9-10
Reversing of Tower of Babble
3:11-13
A transformed people
Poem of Rejoicing 3:14-20
V 17 Only Verse of God Singing in the Bible
Jeremiah
Textual issues
Differences between the MT and the LXX:
Arrangement
MT
LXX
1-25
1-25;13
26-45
32-51
46-51
25:14-31:44
52
52
LXX is 1/8th shorter
Mostly due to elimination of short phrases
Some passages are longer 33:3-16
Jeremiah the Prophet
Probable date of his ministry 627-580? BC
Jeremiah 1:1-3
King of Judah
Babylon overthrew Jerusalem in 586 BC
Gedaliah is then made governor (Chapter 40)
He is assassinated Chapter 41
Jeremiah was kidnapped and taken along with others who were fleeing to Egypt Chapter 42-43
Probably died in Egypt
Jeremiah’s complaints (Call the Confessions of Jeremiah)
Jeremiah 11:18-20
God answer 21-23
Jeremiah 12:1-4
God’s answer 5-6
Jeremiah 15:10-11,15-18
God’s answer 19-21
Jeremiah 17:14-18
Jeremiah 18:18-23
Jeremiah 20: 7-18
God allows his servants to ask questions
There is a difference between question and rebellion
Jeremiah is an example of the human struggle in surrendering our will to God
Salvation is free
But not easy
Obadiah
Servant of Yah
Prophesied in Judah?
References to Judah and Jerusalem
Theme
RETRIBUTION UPON EDOM FRO ITS HOSTILE ATTITUDE TOWARDS JUDAH
Pronounced judgment on God’s people
Pronounced judgment on the people around
Restoration and hope
No date
9th Cent BC
2Kings 8:20-22; 2 Chronicles 21:8-10
Revolt of Edom in day of Jehoram
2Cornicales 21:16-17
Attack on Jerusalem by Philistines and Arabs
But no mention of a direct involvement by the Edomites
Other view
6th century BC
Edom’s activity during the destruction of Jerusalem
Ezekiel 25:12-14; 35:1-9
Psalm 137:7
Similarities with other 7th and 6th centuries references toEdom
Obadiah 5-7
Jeremiah 49:9-10
Obadiah 20 mentions the captivity of both Israel and Judah
Thus shortly after the fall of Jerusalem in 586 BC
Ezekiel
Theme: God faithfulness in judgment and mercy
Ezekiel 36
Ezekiel Vs 6-9
Context
The unfaithfulness of Israel’s Shepard’s (Chapter 33-34)
The enmity of Edom Chapter 35
Ezekiel vs. 16-23
Why will God act
For the sake of his name
The enemies have profane God’s name
Contrast with the theology of history in King’s
Will God deliver his people because of their faithfulness to him or in spite of their
unfaithfulness
Ezekiel 36:24-28
Which Came first: God’s deliverance or a clean heart in God’s people
Grace
Deliverance takes place before a clean heart
Sanctification is the result of Justification
God saves sinners and then makes them holy
31
Grace precedes repentance
How can you reconcile the theology of history in kings with God’s promise in Ezekiel
Both are True
God does reward obedience
But obedience is impossible for un-renewed hearts
God’s grace is the only hope for sinners
The same God requires obedience and offers grace
Ezekiel 37-48
Contains God’s promise to bring his people back from the Babylonian captivity
Ezekiel Return from the Babylonian captivity
Ezekiel 38-39 Gog and Magog
Identity of Gog and Magog uncertain
Ezekiel 40-48
City and temple
With exact measurement
River and trees
Ez 47:1-12
What will the waters of the river do V 9
What will the leaf do V 12
Land divided 48
Was this prophecy fulfilled
God did bring his people back to their land
But the Prophecies were also conditional
God promise Grave was unconditional
But their acceptance of God’s Grace was necessary for the complete fulfillment of the
prophecy
Israel eventually rejected the Messiah
In the NT what could not be fulfilled to literal Israel will be fulfilled to spiritual Israel
Revelation 20-22
Resurrection (Revelation 20)
Gog and Magog (Revelation 20)
New Heave and New Earth (Revelation 21-22)
New Jerusalem (measured)
No temple
Names of the 12 tribes (gates) and the 12 apostles foundation)
River of life and trees of life
Post exilic Prophets
Haggai
Zechariah
Malachi
Joel?
Historical Settings
No Monarchy
No miraculous events
The second temple’s glory is disappointing
The glory of the nations lay in the past
Tension between the promised restoration and the reality
Characteristics
Concern for social justice typical of pre-exilic prophets recedes in importance
Emphasis on the temple and the cult( religious temple service)
More prominent separation or distinction between the Jews and other people
Use of imagery typical of apocalyptic Literary meanings
Emergence of Intertestamental Era
Emphasis on priestly concern and ritual
Concern for Torah
Judaism becomes exclusive
Apocalypticism(people groups that had and ideal that Jesus was coming in their day)
Date and Provenance
Joel 1:1
Who?
Where?
Judah and Jerusalem are mentioned
2:25; 3; 6.17,20
No mention of the northern kingdom of Israel
When?
No Kings are mentions
When
I. 9th century
Placed early among the scroll of the 12 prophets
Enemies are not those of the exilic period
Philistines and Phoenicians 3:4
Egypt and Edom 3:19
II. 7th century
Tyre and Sidon are enemies 35
Perhaps not true later
Greek are mentioned 3:6
Not significant in the 9th cent
III. Post Exilic
Does Joel cite earlier prophets?
Joel 2:11
Malachi 3:2, 4:5
Joel 3:10
Isaiah 2:4 Micah 4:3
Joel 1:2-7
Locust plague
Joel 2:1-2
Current event used as a springboard to the ultimate day of the Lord
Joel 2:10-11 (2:30-31; 3:15)
Imagery of darkness
Joel 2:12-17
Call to repentance/conditional prophecy
The darkening of the sun, moon and stars was conditional. It did not have to happen
Joel 2:18-19
God will accept their repentance and bless the land
JOEL AND APOCALYPTIC PROPHECY
Some see Joel as a intermediate between classical prophecy and apocalyptic
It weaves back and forth between current events and eschatology
Natural event used as indication of the immanence of the Day of
the Lord
For example: Locusts
What is the distinction between classical and apocalyptic?
Apocalyptic is not the same as eschatology
Apocalyptic= Type of Prophecy
Eschatology- Content of Prophecy
Both apocalyptic and classical prophecy can contain eschatology (but in different ways)
Apocalyptic prophecy is eschatological by nature
From the time of the prophet through history to the end
Thus, no dual interpretation
Classical prophecy can use the same symbols, etc.
But can also include non-eschatological application
Joel 2:18-32
Original application
God will accept Israel’s repentance (cf. 2:18-27)
Typological fulfillments
1st Advent (Acts 2:16-21)
2nd Advent (cf. Malachi 4:5)
Joel 3:9-17
Original application
Nations gather against Israel, and God fights for his people
Conditional prophecy (cf. 2:12-17)
Typological application
Armageddon
Is Joel apocalyptic?
It uses some of the symbol as apocalyptic
But it is not eschatological by nature
There are conditional elements
There are non-eschatological applications
Therefore, Joel is not apocalyptic
Mon. 4.7.2003
Haggai
Historical Setting
3 decrees authorizing the return of the exiles
Cyrus (538 BC)
Jews were allowed to return
Ez. 1:1-4
Darius 520 BC
Temple was fully completed
Ezra 5:1-2, 6:1-2
Artexerxes
Authorized the complete rebuilding of Jerusalem
Four Oracles
1st Oracle
2nd Oracle
3rd Oracle
4th Oracle
1:1-15 Aug./ Sept. 520 BC
2:1-9
Sept./ Oct. 520 BC
2:10-19 Nov./ Dec. 520 BC
2:20-23 Nov./ Dec. 520 BC
Result
Haggai 1:1-2
Second year of Darius- 520 BC
Zerubbal is governor
Joshua is high priest
Ezra 5:1-2
As a result of Haggai and Zechariah the temple was fully c
completed
Haggai's recorded ministry lasts from about aug/sept. To nov/dec.
Haggai is one of the most “successful” prophets in the Bible
Zechariah
Theme: Encouragement to respond to God in the establishment of the Messianic Kingdom
Date: 520-565
Authorship
Critical View
Chapter 1-8
Fist Zech.
Chapter 9-11 Second Zech.
Chapter 12-14 Third Zech.
Conservative View
Zechariah
Historical Background
Historical Setting
People return from captivity
Began working in the temple, but were hindered
Crisis of delay
Second temple not as splendid as the first
Why have the promises not been fulfilled?
People are trying to come back to God, but they are discouraged in continuing
Outline
I.
II.
Messiah of warning and hope (chapter 1-8)
a. Intro 1:1-6
b. Eight visions 1:7-6:15
c. Fasting 7
d. Restoration through obedience 8
Future peace and prosperity
a. Shattering of Israel enemies in he Messianic era 9
b. Gathering of Israel 10
c. The Day of the Lord 12-14
Zech 1:7-6:15
8 Visions in chiastic structure
Visions 1 and 8
1:17-17 (horses come on from patrol)
Peace in established
6:1-15 (chariots go out to patrol
To establish peace
Vision 2 and 8
1:18-21 (horns and smiths)
Powers that caused the exile are broken
5:5-11 (unclean woman)
Unclean because of iniquity
People’s sin caused the exile
Vision 3 and 6
2:1-13 (unmeasured blessings)
No walls big enough
5:1-4 (unmeasured curses)
Flying scrolls 10X20 Cubits containing God’s
curses
Visions 4 and 5
3:1-10 (Joshua the high priest)
Religious leader cleansed
Justification (3:4) this is a parallel to
justification
4:1-14 (Zerubbabel the governor) name means “seed
of Babylon”
Political leader strengthened to build the temple
Sanctification (4:6)
God’s work in restoring his people from Babylonian captivity is typological of his people of his
work in saving human beings
The work of Christ and the Holy Spirit in justification and sanctification are
typologically foreshadowed
MALACHI “L’K” means “my angel”
Genre- is different from the other prophetic books. This genre is referred to as Disputation
Speech:
First we have a word from YHWH
A reply by the people or priests
Then, an interesting interchanging of words between them
Example: 3:13-4:3
3:13
God’s charge
Followed by reply
Vv 14-15
People were questioning God’s governance of the world
Vv 16-8
Those who fear the Lord would find His favor
4:1-3
God will exercise His justice
The reason for this genre was because
The word of the prophet was no longer accepted at face value- it was disputed,
also
Malachi had to argue his case, unlike his predecessors
This time period, was also the
Harbinger of the intertestemental period
Widespread recognition that the prophetic gift had ceased
Example
1 Maccabees 9:27- No prophets among them
1 Maccabees 14:40- waiting for a trustworthy prophet
Appendix Malachi 4:4-6
V4
Obedience to the Law is stressed
V 5-5
Elijah = the messenger of 3:1
The return of the prophetic gift is depicted in terms of return of
Elijah