Israel S Eschatological Enemy

Who is the king of Babylon in Isaiah 14? The early church sometimes identified him as Nebuchadnezzar, but most also saw a deeper meaning in Isa 14:12–14, believing this section referred to Satan. Many current scholars reject both views and offer a variety of alternatives. Little argues that “shining one” (Lucifer) in Isa 14:12 is the king of Babylon. This book analyzes the mashal (proverb) genre and argues that the Isa 14 mashal must be a real person, not a symbolic, ideal, eclectic, or representative king. Scholars have presented nine historic kings as the king of Babylon. Little compiles a list of fifteen criteria from Isa 13–14, evaluates these nine kings, and demonstrates that no historic king comes close to fulfilling the fifteen criteria. Instead, Little argues that the king of Babylon is Israel’s eschatological enemy. Through the use of catchwords and temporal particles, he first demonstrates that the oracle is a unit. Then he proves that this Babylonian judgment is eschatological. All foreign languages have been translated, allowing the student of prophecy and theology to benefit from this work. Those interested in the mashal genre, Hebrew poetry, and Isaianic exegesis will also find this book stimulating.

Who is the king of Babylon in Isaiah 14? The early church sometimes identified him as Nebuchadnezzar, but most also saw a deeper meaning in Isa 14:12-14, believing this section referred to Satan. Many current scholars reject both views and offer a variety of alternatives. Little argues that "shining one" (Lucifer) in Isa 14:12 is the king of Babylon. This book analyzes the mashal (proverb) genre and argues that the Isa 14 mashal must be a real person, not a symbolic, ideal, eclectic, or representative king. Scholars have presented nine historic kings as the king of Babylon. Little compiles a list of fifteen criteria from Isa 13-14, evaluates these nine kings, and demonstrates that no historic king comes close to fulfilling the fifteen criteria. Instead, Little argues that the king of Babylon is Israel's eschatological enemy. Through the use of catchwords and temporal particles, he first demonstrates that the oracle is a unit. Then he proves that this Babylonian judgment is eschatological. All foreign languages have been translated, allowing the student of prophecy and theology to benefit from this work. Those interested in the mashal genre, Hebrew poetry, and Isaianic exegesis will also find this book stimulating.

On May 14, 1948, Israel became a nation. Now, 63 years later, many nations of the world have declared that Israel must be wiped from the map. God is not surprised. He told us that all nations would turn against Israel. Are you surprised at this development? Did you ever think the United States and Great Britain, et al, would turn against Israel? The tiny nation of Israel, God's chosen people, has or soon will become the enemy of all nations. Prophecy, fulfilled, is confirmation of the authenticity of the Bible. Now it is time to turn to prophecies which detail the "final events prior to God's unleashing His righteous judgment on the enemies of Israel. Recall that after the great flood only 8 persons survived. Why was nearly all mankind wiped out during that event? God was angered with the attitudes and actions of the people. Sin was rampant. Disobedience documented the lifestyle of people who had become self centered and self righteous. The people of the world ignored the commands of God. Is history about to repeat itself? Are we approaching a time of sinful self indulgence never before equaled? Are we sliding toward Armageddon at a precipitous pace?

This study identifies and explores texts of restoration in a wide selection of Early Jewish Literature in order to assess the variety of ways in which Jews envisioned Israel’s future restoration. Particular attention is given to the expression of restoration in what is identified in the present study as the exilic model of restoration. In this model, Israel’s restoration is characterized by the features of (a) a future re-gathering, (b) the fate of the nations, and (c) the establishment of a new Temple. The present work focuses primarily on the first two features. Through this framework Jews in the Greco-Roman period could draw on Israel’s history and legacy, but re-appropriate ‘exile and return’ in new and creative ways. Finally, the writing of Luke-Acts is investigated for its ideas of restoration and its indebtedness to Early Jewish traditions.

Ever tried on a God helmet? Are there still prophets running around? Will the world end before Christmas next year? Surely you've pondered such issues far into the lonely night? Still, there are moments when we wonder about that stuff. But where is the solid and basic information to push us along? Fear not. Prophecy A-Z is here to help you out. As the subtitle pledges: the book is complete, eschatological, and a dictionary of prophecy. A letter-by-letter dictionary of prophetic terms - from Aaron to Zwingli - Sixty essays covering the most complex end times concepts - Healthy doses of history, philosophy, and apocalyptic shop talk It's handy; it's thorough; it's essential for every interested lay reader, Bible scholars, and clergy professionals.

The gap between the New Testament and the Imprecatory Psalms is less than we think. When faced with prayers against enemies in the Psalms, we are too quick to assume that these Old Testament authors were ignorant of some basic New Testament ethics. They are self-righteous, thinking they have earned God’s favor. They don’t know that the wicked can repent and be forgiven. They believe in vengeance and hating their enemies. We assume wrongly. These prayers are far more aware than many modern churchgoers of how deeply our own sin runs, so that even when persecuted, we are not automatically entitled to divine help. Even when we are truly entitled to justice against unrighteous attackers, if God rescues us, that is unmerited grace. Further, the psalms are fully aware that their enemies can repent, and they show mercy to them. The Book of Psalms teaches its readers—individuals and the whole people of God—to desire the repentance, forgiveness, and divine blessing of all nations, even the people’s most vicious enemies.

In this study, Jonathan Huddleston examines Genesis as a rhetorical whole, addressing Persian-era Judean expectations. While some have contrasted Genesis' account of origins with prophetic accounts of the future, literary and historical evidence suggests that Genesis narrates Israel's origins precisely in order to ground Judea's hopes for an eschatological restoration. Promises to the ancestors semiotically apply to those who preserved, composed, and received the text of Genesis. Judea imagines its mythic destiny as a great nation exemplifying and spreading blessing among the families of the earth. Genesis' vision of Israel's destiny coheres with the postexilic prophetic eschatology, identifying Israel as a precious seed to carry forward promises of a yet-to-be-realized creation fruitfulness.