The Book Of Joel Is A Negative Impact On Christians And Their Theology From The Old Testament

Albert Einstein once said “Peace cannot be kept by force; it can only be achieved by understanding.” This is an extremely powerful quote, and I will seek to convey its strength, as applied to our lives as Christians, upon the careful review of Sandra L. Richter’s The Epic of Eden: A Christian Entry into the Old Testament. Richter designed this text as merely a tool by which we might further our understanding of the Old Testament narrative. With one minor glitch in her system, Richter handled the task as that of an expert in the field would - with patience, attention to central detail, and arresting

Introduction to the Hebrew Bible has provided me with a critical analysis of the Hebrew Bible and introduced a wide variety of interpretive strategies, including African American, anthropological, feminist, historical-critical, Jewish, and literary perspectives. These approaches were presented by our author’s, L. Juliana M. Claassens, Peter Enns, Walter Brueggemann, and John L. Collins. Each author provides a unique interpretation to help us comprehend how the text is an expression of one’s interpretive understanding. Having said that, the biggest influence has been how I will seek to present Old Testament scriptures more effectively while remembering the context and the audience in which I am presenting. For example, I believe the greatest lessons that I have been reminded of are, the Old Testaments Scriptures from my childhood, which have become a big part of my relationship with God and are based on a childlike faith, which must now grow in the richness of the different interpretations, it is this message that I can apply to life.

Comparing and contrasting different written works is a key aspect to discovering truths about the Christian Bible. When we compare and contrast canonical books, we can learn many things about the theology and context in which these books were written. Today, we will be comparing two books from the New Testament: Hebrews and Revelation. While Hebrews is often referred to as an epistle, it is actually more similar to a sermon. Revelation is a book that describes a supposed “vision” from the author John. John wrote this vision down on the instruction of a heavenly figure. While we compare these books, we will specifically focus on their relation to Judaism and their positions on Judaism. We will examine three major difference and/or similarities: Their views on the relevance of Jewish History, the superiority of Christ, and, the Second coming of the Messiah.

Some people may believe that prophecy and apocalyptic literature is a well-known subject because there are lots of books and papers concerning it, but there is still so much that will always be misunderstood. Prophesy and apocalyptic literature may have some similarities but they are structurally different in a way that makes them distinct. This paper will address prophecy and apocalyptic writings and determine the differences between them by using Daniel and Amos as templates.

The book of Daniel and the Revelation are counterparts of each other. They should be studied together as to get the whole picture of God’s redemptive plan, world’s history, the future of the world, God’s victory over evil at the end of the world, and a glimpse into the new heaven and the new earth. Even if these two books are different, many parts of the books talk about the same event of world’s history in which we are about to find out. In this essay, I will show how the book of Daniel is related to Revelation and then how John uses the imagery of Daniel. First of all, let us look at the introduction to the books of Daniel and Revelation. I will

Jeremiah may be one of the most intriguing and revealing of the Old Testament prophets. With his continual return to god and the constant struggle between his heart and the voice of god. This elevates him as a human being and not just as an instrument of god (Paterson 144). He is one of the most human of prophets mentioned in the Old Testament and at the same time most Christ like in aspects of his sermons and works. His story has intrigued many for it is of human weakness and strength (Paterson 139). Let us now take a look at his life and at his works.

Joel is left to figure out the world for himself, and considering his age and limited experience he does a decent job of it. Living with his family wasn’t pleasant to him. Therefore, He never stops looking for the imaginary figure progenitor he always wishes for but never existed. And this quote says it all: “All his prayers of the past had been simple concrete requests: God, give me, a bicycle, a knife with seven blades, a box of oil paints. Only how, how could you say something so indefinite, so meaningless at this: God, let me be

The first controversial passage mentioned by Metzger is that of the Two Witnesses of chapter 11. This perplexing passage interweaves references and history from the Old Testament with prophecy. It references the temple, the altar, olive trees and lampstands from Zechariah, Moses, Elijah, the plagues from Exodus, Sodom, and Jerusalem. The deep symbolism and content is extremely difficult to decipher.

For many, the Hebrew bible is read and accepted without question. It plays a significant role in the practice of many religions and yet not many dare to wonder who wrote such sacred writings that would still be read to this very day. For generations, it was almost unheard of to ask or even fathom the identity of the author. Richard Elliot Friedman, a biblical scholar and graduate from Harvard University, explores, studies, and analyzes the bible to discover who wrote it. Having earned a master degree in theology, B.A degree in Philosophy, and master degree in Hebrew literature, Friedman proves to be a knowledgeable expert in his field of studies. From the years of work he invested into, Friedman aims to provide convincing evidence that the book is written by four persons through historical, archaeological, logical proof.

The passage of Scripture being discussed in the following paper is Daniel 7:1-14. This chapter consists of three literary sections, first, chaos by the sea (7:1-8) followed by the heavenly courtroom (7:9-14), concluding with the visions divine victory and interpretation (7:15-28) which will not be addressed in this paper. The Christian canon locates the book of Daniel within its prophetic writings, however, the Jewish canon includes it within, “the Writings.” The book of Daniel doesn’t necessarily fit in either category, as it is widely considered within the literary category of apocalyptic literature which the subsequent sections of this paper will explore further. Daniel can be divided into three sections, based on language: a Hebrew introduction (Ch. 1); an Aramaic section (Ch. 2-7); and a Hebrew section (Ch. 8-12). Within these three language divisions exist two literary sections, first, the Tales (Ch. 1-6) followed by the Visions (Ch. 7-12). These two sections, though existing within the language divisions appear to have no corresponding connection.

The Book of Daniel is the only full-blown apocalyptic book in the Protestant recognized version of the Canon. A literary device divides the book into two halves. Chapters 1-6 are a collection of stories that introduces the reader to Daniel and three other Israelites as unwilling guests of the Babylonia Empire ruled by Nebuchadnezzar. The second half, Chapters 7-12 consists of apocalyptic imagery of deformed beasts and the heavenly court. The focus of this paper will be on chapter 7, which serves as a bridge of the two halves. Chapter 7 is the earliest of the visions as it identifies with the genre of 8-12 while through language and content it reverts to Daniel chapter 2. The linguistic break down is not as neat as the literary divide in

Israel has experienced the rise and fall of three empires and is in a time of wine and plenty when Joel emerges as prophet. As prophet, Joel’s role is to awaken the people from apathetic living and give them insight into what is on the horizon for them if they continue in their current state. Joel highlights the dichotomy of the elders of the land and the inhabitants of the land, throughout the book. This type of class dichotomy comes from a structuring of society that disregards the order God first set into motion for the people of Israel in the wilderness. The tabernacle at that time acted as the center of society and caused the inhabitants to see one another when they looked to it. The elders and leaders had a connection to God that caused them to serve the people through education, healthcare and settling disputes. However, during Joel’s time, temple theology is strong and rather than servant leaders, it appears the elders, or leaders of the land have economic advantage over the people and the now temple, is not serving its purpose. Joel understands the negative effects this has on the people and will have on the nation, but lacks revelation that could lead to reform or change. He reads the signs, and even the words but lacks understanding of the way God would bring resolve to the issues Israel faces. Joel has good intentions, but many of his suggestions seem to be similar to common answers dealt out by the religious system, and could be qualified in the end more along

Baker, William R., and Paul K. Carrier. James-Jude: Unlocking the Scriptures for You. Standard Bible Studies. Cincinnati, OH: Standard, 1990.

The book of Joel is a part of the Hebrew bible and in addition was associated with the twelve prophetic books that were

This paper will analyze the "Divine Purpose" as it appears in the various "highways of prophecy" in the New Testament, and show how those "highways" may be followed to a deeper and fuller appreciation of God's message.