Thread: Two Old Testament Prophecies On the Translation of Israel
Admin
Two Old Testament Prophecies On the Translation of Israel
Posted : 29 Oct, 2010 04:30 PM
Two Old Testament Prophecies On the Translation of Israel
The King James Version for II Samuel 3: 10 uses translate for the Hebrew word
abar, Strong's number 5674, rather than transfer as used by the New Revised Standard Version, the New American Standard Bible, and the American Standard Version. While we would think of translate as translating from one language to another, translate can also mean to transform.
II Samuel 3: 10 "To translate the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan even to Beer-sheba."
Dictionary definition of translated:
1. To render in another language.
2. a To put into simpler terms; explain or interpret.
b. To express in different words; paraphrase.
3.To change from one form, function, or state to another; convert or transform.
1.
the rendering of something into another language or into one's own from another language.
2.
a version of such a rendering: a new translation of Plato.
3.
change or conversion to another form, appearance, etc.; transformation
Related Words for : translation: rendering, version, transformation...
Just as the kingdom was "translated" from Saul to David, so ethnic Israel was "translated" or transformed into Israel reborn in Jesus Christ.
Jeremiah 18: 1-6 is a parable which describes this transformation of ethnic Israel into Israel reborn. In this parable of the potter, one lump of clay represents Israel, both before that transformation and after the transformation. The lump of clay, or Israel, was not replaced, it was changed in the hands of the potter who is Christ in this parable. A potter can easily understand how this parable works, because many potter's have thrown a pot on the potter's wheel which the potter did not like, and then he took it off the wheel, put it on a table, mixed some dry clay with it and kneaded it again. Then the potter put the same lump back on the wheel and made a different pot out of the same lump. I have done this is the past when I was a potter.
Jeremiah 18: 1-6 The word which came to Jeremiah from the LORD, saying,
2. Arise, and go down to the potter's house, and there I will cause thee to hear my words. 3. Then I went down to the potter's house, and, behold, he wrought a work on the wheels 4. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. 5. Then the word of the LORD came to me, saying, 6. O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel.
The first vessel that the potter made was ethnic Israel, which in this parable is seen to be marred. Then the potter made a second vessel, representing Israel reborn out of the lump which seemed good to the potter.
Isaiah 29: 16 is a more difficult verse. The Lord through Isaiah says he is going to do a marvellous work among this people, that is, with ethnic Israel. He is going to turn ethnic Israel upside down, but the wording of verse 16 makes this a little hard to understand. Ethnic Israel then questions the Lord about this changing of them, turning them upside down, and the Lord says didn't I make you, like a potter makes a pot?
In fact, almost all of ethnic Israel rejected this turning of them upside down. John 1: 11 says He came unto his own, and his own received him not.
Isaiah 29: 13-16 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
14. Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
15. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
16. Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Its interesting that Acts 17: 6 records that in Thessalonica when Paul and his friends were preaching,some Jews complained that Paul and others had turned the world upside down. The transformation of ethnic Israel into Israel reborn in Christ, had in the minds of many Jews, turned the world upside down. They wanted to stick with the way things were before the world was turned upside down.
Most Jews wanted to stick to the Old Covenant as Agar "....is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children."(Galatians 4: 25)
Acts 17: l-2,5- 6 Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews:
2. And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures...But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people.
6. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also;
Two Old Testament Prophecies On the Translation of Israel
Posted : 30 Oct, 2010 08:38 AM
Half Back
Your post about ethnic Israel and reborn Israel. God�s love for Israel is showed though out the Bible in the OT, NT and God�s plan for Israel in the Great Tribulation and into the New Millennium after Christ 2nd coming.
The OC is for us as a guideline and the NC are for us to live by now.
The bible is here for us for many reasons, to show the big picture of God�s plan for mankind.
The many stories of Israel are part of our learning about God�s plan. In living today in this last generation it is extremely important to know many things for the future of Israel.
Your post is part of the story of The war runs its course [ chapter 3 ]. The literary technique in this chapter and elsewhere in 2 Samuel is realism, which here takes the form of recording the good, the bad, and the ugly during a political and military struggle for power. In chapter 3, after an opening verse that summarizes the ascendancy of David over the house of Saul and a brief catalog of sons while David was king in Judah (vv. 2�5), the warfare pursues its course as follows: Abner transfers his loyalty to David after Ish-bosheth criticizes him (vv. 6�16); Joab kills Abner (vv. 17�30), to the great disapproval of David (vv. 31�39), though Joab survives the disfavor to become a key member of David�s army and court in the remaining story of 2 Samuel. The best way to relish narrative material like this is to read it in the spirit of the huge body of ancient literature (and the OT) known as *battle stories. Additionally, the literary realism of material like this dispels a common misconception that the Bible is a �nice� book, sanitized of what is sordid in human experience.
The book of 2 Samuel at a glance.
24 chapters, 695 verses. Like 1 Samuel, this book is a historical chronicle that uses literary resources for telling a nation�s history. Considered in the ancient context that produced the book, it can be called court history, meaning that its chief subject matter is the history of what happened at court (where the king was the dominant figure), recorded by official court historians. Whereas 1 Samuel focused on several major characters, from start to finish 2 Samuel belongs to the central heroic figure of David. The author was obviously privy to personal information about David in addition to his actions in the public and political spheres. Throughout, we need to pay attention to the ways in which God is a leading actor in the story.
Passage Narrative Event David�s Life Story Sphere of David�s Rule Time Frame
1:1�27Death of Saul and Jonathan, and David�s response David gradually consolidates his political powerDavid rules Judah only, from HebronSeven-and-a-half years
2:1�4:12David rules Judah and battles Israel
5:1�25David becomes king over all Israel
6:1�23David brings the ark to JerusalemDavid as worshiperDavid rules all Israel from Jerusalem33 years
7:1�29David�s desire to build a temple refused by God
8:1�10:19David�s successesDavid�s early reign
11:1�12:31David, Bathsheba, and UriahDavid�s tragic choice
13:1�18:33David�s conflict with Absalom; civil warThe tragic consequences of David�s sin
19:1�21:22David�s further kingshipDavid�s mixed record as king
22:1�23:7David�s hymns of praise
23:8�39David�s mighty men
24:1�25God�s punishment of David for taking a census
Genres.
Set within the general framework of a historical chronicle, 2 Samuel is primarily the prose *epic of David, telling the story of a nation led by a heroic leader. It is at the same time a *hero story in which the protagonist, while not wholly idealized, is a largely exemplary and representative character who embodies the struggles and ideals of his society. While the story does not possess the single linear sequence of literary *tragedy, it meets the essential tragic criterion of locating the source of the hero�s downfall in a single tragic choice. We should picture David�s life as portrayed in 2 Samuel as a pyramid: the trajectory is positive until the Bathsheba/Uriah debacle, after which David�s life goes into decline as tragic consequences work their poison. Of course the general *narrative grid of *plot, *character, and *setting are continuously operative as we progress through the individual episodes of the larger epic and tragedy. (For more information on items accompanied by an asterisk, see the glossary at the back of this Bible.)
Unifying elements.
The presence of David as the engaging central character is the primary unifying focus of this collection of stories. The world of the story also unifies the book: it is a political and courtly world, a military world, a religious world, and a domestic world. Two threads of action make up the story of David�s heroic life�the public life of a king and the personal life of a family man.
Storytelling technique.
David is one of the most colorful characters in the Bible�a bigger-than-life figure of heroic accomplishments and passions. The strategy of the author of 2 Samuel is to build virtually everything around this heroic figure. The interpretation that he gives to David�s life (not shared by the authors of Kings and Chronicles) falls into a tragic pattern, with David�s decline traceable to a single point in his life, narrated in 2 Samuel 11. The test motif sums up a lot of what the author wished to say about life, as characters are repeatedly put into situations that test them. The technique of *realism permeates the book as the storyteller refuses to ignore either the good or bad aspects of the characters. The story is rich in recognizable human experiences. The dramatic impulse to present the actual words and dialogues of characters is continuous.
Inferred literary intentions.
The book is designed to achieve the following literary purposes:
tell the epic story of the nation of Israel under the kingship of David
unify the action around the engaging central figure of David and thereby adhere to the conventions of the hero story
lead us to see the literary pattern of tragedy in the life of David
narrate the dual story of David�s public and personal lives during his forty years as king
show the failings as well as the virtues and successes of the protagonist
tell the story with heavy reliance on the literary resources of drama (quoted speeches and dialogues) and realism
capture the lives of other public figures beyond David, as well as lesser-known events in the lives of little-known characters
deal with the historical data in such a way as to exemplify universal human experience
Theological themes.
(1) The covenant: the kingship of David was central to God�s plan to save the human race through a lineage that would culminate in the birth of Jesus. (2) Godly leadership: this is a story of a king and nation, and in it we see what constitutes good and bad leadership in the eyes of God. (3) Sin, repentance, and forgiveness: the central event of the story, David�s sin and its aftermath, is a case study in how sin operates and what can and cannot be done about it after it has been committed. (4) Society: the social emphasis of 2 Samuel is on the inherently flawed nature and fragility of human institutions, including family and state.
2 Samuel as a chapter in the master story of the Bible.
The story of redemptive history ascribes great importance to David. Jesus came from the line of David, and in the messianic prophecy of Ezekiel 34:22�23 Jesus is even called �my servant David.� Along with 1 Chronicles, 2 Samuel is the �official biography� of David. Of particular importance is the so-called Davidic covenant that God establishes with David in 2 Samuel 7:11�16, with God�s promise of an everlasting kingdom that is fulfilled in the kingship of Christ. We can also note an implied foil: Jesus is the perfect king who never meets the kind of tragic downfall that engulfed David as a result of his sins.
David�s lament over the deaths of Saul and Jonathan [ chapter 1 ]. The last chapter of 1 Samuel flows seamlessly into the opening chapter of 2 Samuel. The death of Saul was narrated in the previous book, and as 2 Samuel opens we overhear the announcement of the deaths of Saul and Jonathan to David. In a book that will be replete with recognizable human experiences, we meet this element already in the opening paragraph as we read about the archetypal opportunist in the form of a messenger who, in expectation of winning David�s favor, fabricates a story of his having killed King Saul. The execution of the messenger on the command of David is reported objectively, with no hint as to how the storyteller thinks we should respond. This is typical of the storytelling technique in the Bible, where the writers narrate what happened but only occasionally explain or interpret it. David, we know, was a poet, and his emotional response to the deaths of Saul and Jonathan is expressed in a *lyric genre that has been important to literature generally but is present in the Bible only in this chapter. It is known as elegy�a poem about death occasioned by the passing of a specific person. In a conventional elegy, a poet expresses grief, celebrates the lost person, and comes to grips with the loss. David�s brief elegy, written in the verse form of parallelism, laments the loss and celebrates the accomplishments of two deceased leaders of Israel, one of them David�s closest friend (v. 26).
As for your Jeremiah 18 post:
At the potter�s house [ Jerimiah chapter 18 ]. In yet another one of his prophetic object lessons, Jeremiah goes down to the potter�s house for a prophetic field trip. There he sees an artisan shaping and then reshaping a flawed clay pot. This is a symbol of God�s absolute sovereignty over his people Israel (or anyone else, for that matter). God will shape and reshape in judgment and mercy, always doing whatever he thinks is best. In response to this prophecy, the people dismiss God�s word and begin to plot against Jeremiah (see v. 18). The prophet�s vindictive prayer at the end of the chapter seems to betray more zeal for God�s vengeance than passion for God�s mercy (vv. 19�23).
As for you Isaiah 29 Post:
Oracles of judgment [ 29:1�30:17 ]. Two further chapters extend the message of judgment. One way to assimilate the material is to be alert to echoes of themes and techniques from earlier parts of the book. In this unit, nations are still doing their evil, God is still predicting that he will punish them, the prophet is still denouncing alliances with foreign nations, and trusting in God for deliverance is still offered as the only safe course (29:5�8, 17�24).
As for your Acts 17 post:
The first leg of Paul�s second missionary journey [ 15:36�17:15 ]. The conventions of the travel story now resume as the storyteller narrates the second missionary journey of Paul, the purpose of which is for Paul to revisit cities where he had earlier planted churches (15:36). Things to analyze in a travel story include the geographical movements of the leading characters, the places that these characters visit, the cast of characters with whom the travelers are brought into encounter, and the appearance of such stock devices of plot as conflict, danger, risk, suspense, and testing. This section of Acts is a triumph of storytelling, and it is important to relive the adventure and excitement of the action. You will be hard pressed to find a more exciting story than Paul�s second missionary journey. Literary critics use the phrase point of view to identify the perspective of the storyteller. Most of the book of Acts is told in the third-person point of view, meaning that the narrator refers to the characters as �he� or �they� or by the characters� names. But there are �we� sections in Acts where the perspective is first-person plural, and the first of these sections is 16:10�17. We can infer that Luke was present with Paul in the events narrated in the first person.
Call I suggest you seek the verses surrounded where you read the Bible, the chapter and why each Book is trying to tell.
I am a Christian that reads God�s Holy Word for all my answers Literally with a touch of figurative, HISTORICAL and symbolic on occasion, but not analogy!
If you consider the verse in the analogy of the faith, saying that this verse teaches that Jesus gave those who lived before the flood a second chance is a contradiction of other Scriptures. This alerts you to the problem! In considering what the verse means you must consider the analogy of the faith. In other words, does this interpretation contradict other Scripture? Clearly this interpretation does, so you would be alerted to look for another possible meaning.
Literal interpretation that lets the Scriptures interpret Scripture. When we say let Scripture interpret Scripture we are saying, let God interpret His Word for us.
Interpreting the Bible: See more on a main post!
A good rule is: "A text without a context is only a pretext." The definition of the word "pretext" means a false reason or motive put forth to hide the real one. It is impossible to understand any statement without considering its context.
We must consider the following aspects of context in researching a passage.
Immediate Context
Broad Context
Parallel Context
Historical Context
Analogical Context
1. The Immediate Context of the verse means the verses just before and after the verse.
2. The Broad Context of a verse addresses the verse's place within the chapter and the entire book.
3. The Parallel Context of the verse refers to other places the word or text is found. It may be in the same book or a different place in Scripture.
F. An example of studying a parallel context would be consulting a "Harmony of the Gospels" to find other Scriptures where accounts of an event in the life of Christ are found. In studying the parallel context, if the New Testament quotes the Old Testament, you would study the context of the Old Testament passage. This would help you decide why the New Testament writer quoted it and what it means.
The Pre-wrath, Pre-Trib Rapture people and the Amillennialists ignore the dispensational truths concerning God plan for the Jews and mixing up promises and prophesies concerning Israel with the God working with the church. The result of such a careless hermeneutic has produced untold confusion and division. Those with unsound principles of interpretation are weak and immature. It is truly sinful to refuse to study and to apply God�s rules of interpretation. To incorrectly interpret a passage of Scripture is to add or subtract from God's word and is condemned by God. Jesus Christ is the "Logos" meaning "the word of God. You cannot separate Christ from the Word as they are One and the same. Jesus Christ as John 1:1 says is the Word. To tamper with or misuse the Word of God is to defame Christ Himself and to instead of God's truth and lie representing it to be truth. That is a serious error and thus it is vital and absolutely necessary to know what God actually mean by what He said. That is the task of hermeneutics to correctly arrive at presenting a accurate interpretation of what God said.
Rom 11:26 "And so all Israel shall be saved..."
This must be the same 'Israel' as mentioned in vs 25 "...that blindness in part is happened to Israel."
This is the same 'Israel' from 9:3,4,5 "...my kinsman according to the flesh: who are Israelites; to whom pertaineth the
adoption, and the glory, and the covenents, and the giving of the law, and the service of God, and the promises; whose are the fathers..."
From this I would conclude that those who believe in a future 'mass conversion' of ethnic Israel believe that the Israel that shall be converted are the fleshly descendants of Jacob who are still within the covenant. Would Paul consider a fleshly descendent of Jacob who has apostacized from the covenant to be a part of 'Israel'?
The only operative covenant today is the new covenant. The old covenant was decaying and ready to pass away when Hebrews was written (8:13). The final collapse happened in AD70.
Biblical (old covenant) Judaism gave way to two religions, Christianity and rabbinic Judaism. Jews operating under the terms of the new covenant are called Christians.
Paul wrote Romans 9-11 during a time with it was still possible to be a Jew per old covenant terms. Those conditions no longer exist today. During that time �Israel� still existed, at least theoretically. Even though the dead of Christ ended the sacrificial system when the curtain of the Temple was torn from top to bottom, the Jewish powers caused the system to continue to limp along for another 40 years.
So the legitimate question is; does Israel exist today?
The bible tells us after the destruction of the temple in 70AD and Israel the 12 lost Tribes were scattered across the land. We all are decendants of the lost tribes. They will gather again in Revelation in the 144,000 as part of the Big Plan of God for mankind.
The rebirth of Israel came in 1948 but the reborn comes in the Great Tribulation!
Revelation 7:4�8
Israel Reborn - Ezekiel Part 1
regarding the resurrection of the nation of Israel after a long period of non-existence as a nation. It actually tells of a time when the land of Israel will produce abundantly--a time when the people of Israel have been regathered to the land of Israel and are living in obedience to the LORD, the God of Israel. Important to note is that God clearly declares that He is not going to do this because they deserve it, but in honor of His holy name.
They are pictured as first coming together as a nation with no spiritual life whatsoever. The time is coming when many will recognize God�s miraculous hand at work on behalf of His people and will respond to the gospel message being preached by 144,000 from the lost tribes in missionaries and the two prophets of God that will be prophesying during the first half of the 70th week of Daniel, the last 7-year period that we know as the tribulation that precedes the establishment of Messiah�s kingdom. This believing remnant will enter the Messiah�s kingdom to enjoy the fulfillment of all the promises made to Abraham, Isaac and Jacob. Contrary to the teaching of many�God is not finished with the Jewish people.
Beginning with chapter 38 the prophet foretells of a coalition of nations that will come against the resurrected nation of Israel to plunder it. Verse 8 specifies that this will happen in �the latter years,� or �the end times� according to the Hebrew. It also specifies that Israel will emerge from a land that has been a wasteland and will be populated by a people who have come from out of the nations. Following verses indicate that the nation will be flourishing since the expected plunder includes �silver and gold�cattle and goods�a great spoil.� The prophet also declares that the people of Israel will be living �safely,� which in the Hebrew references a feeling of security and without care. Verse 11 even goes on to say that this will be a time in which Israel feels no need for the use of defensive walls or gates. In my mind this would indicate the period of time after the signing of the covenant brokered by Antichrist that we learned about in our study of Daniel.
Two Old Testament Prophecies On the Translation of Israel
Posted : 5 Nov, 2010 01:10 PM
NCWestie,
that is good information. Yes, well rounded study guides and History is best so we can have well rounded understanding. Otherwise it is usually incomplete perspectives, so lacking.
