What Are The Destinies Of Those Who Is Habakkokkuk

While most prophets focused on hearing the word of God and conveying it to the people (Tullock & McEntire, 2006, p. 289-290). Prophets rarely asked questions of God as they received his pronouncements. However, Habakkuk was different given how he frequently asked questions of God, such as, why are you taking action, or how will you accomplish this deed, after receiving God’s pronouncement. As a result, Habakkuk could be considered an early Jewish philosopher, given his propensity for asking important questions that ultimately clarified God’s pronouncements, intentions, and judgments.

This paper will research and seek to determine the prophetic meaning by analyzing the material found within the passage Daniel 9:24-27 point by point, verse by verse. Daniel 9:24-27 holds the title of the utmost important prophecy to be found in scripture. In a nutshell, this passage chronologically foretells the future of the nation of Israel over a seventy-week timeframe. This vision given to Daniel is historically and biblically fulfilled further declaring its importance to the Bible.

In Psalm 22, the crucifixion of Jesus is prophesied. The Bible is full of many different prophecies which have come true. The prophecy in Psalm 22 is explaining the death of the coming savior of the world. This is an extremely important prediction because it describes the spiritual and physical abuse Jesus endures on the cross. Although it is a sorrowful psalm, it ends with a message of hope that our sins have been paid for, and we can share this message to future generations.

Having dealt with generations of tyranny, the exhausted Judeans needed a quick answer; they did not want an explanation, but a promise. Habakkuk wrote to assure his compatriots that their patience deserved a reward. With a

The first oracle, 23-26, spells out a restoration of Judah/Israel to a renewed life in the land with harmony and focus on worship in Jerusalem (Interpreters 811). Verse 23 includes “Yahweh of hosts, the God of Israel,” which is associated with worship in Jerusalem and connects Judah and her cities as the object of Yahweh’s deeds of salvation, in the form of restoration of prayer; which parallels Jeremiah 31: 7-14 that explains that Judah will be part of the promises of Jacob (Word 128). Verses 24 and 25 are seen together as explaining the place where the Judeans will dwell as simply “there,” which refers back to verse 23 for “there” to mean the land of Judah, and also include blessings that are associated with worship on Zion in Jeremiah 31: 12, 14; which also use “languish” and “satisfy” to term how one feels in the presence of Yahweh (Word 128). In the last verse of this section, 26, speaks of awakening, which can best be understood as Judah awakening from its sleep, which is often a sign of a period of vulnerability, and it will be sweet because of the wisdom gained from knowing that Yahweh will restore them; as is seen in Proverbs 3:24 (Word 129).

The Psalm states how it’s going to rebuild, what this means is that everything wrong that has happen there will be a good in. That everything will be peaceful, that thing will soon find its way back. Also it means to wait and see what will happen next. In the book,” It tells how over the year the war

Bosma (n.d.) believed that this is evident because of the lexical parallels between in verses 4, 6 and 17. Also, Verses 15-21 reflect the poet's use of alternating parallelism (Bosma, n.d.). There are various figures of speech evident in this psalm. First, verse 13 represents synecdoche because the tongue and lips meant to represent the poet as a whole. Second, verse 16 shows anthropomorphism because of the use of “the face of the Lord is against those who do evil,” which in turn signifies the explicit comparison of God to the aspect of mankind (Bible Getaway, n.d.).

The real topic of the lyric is that of mortality. Gilgamesh must take in the troublesome lesson that, even as a lord, he excessively should confront the truth of his own passing. On their way to the Cedar Forst to confront Humbaba, Enkidu communicates his worries about death, which Gilgamesh dismisses, disclosing to Enkidu that nobody lives everlastingly and that life is short. In any case, when Enkidu bites the dust, Gilgamesh is distraught to the point that he searches out Utnapishtim to take in the mystery of interminability. Regardless of his expectations, Utnapishtim reveals to Gilgamesh the narrative of the surge. He discloses to Gilgamesh that the mission for everlasting status is a worthless one, as creation itself additionally contains the seed of death, making it inevitable. The Gods, he clarifies, deliberately did this.

In the first verse, “Into the night desperate and broken…” can show that people are coming into this time where God can no longer help them make their choices. Fights will break out from disagreements

Moving onto Daniel 2:44, “In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever” depicts a prophecy that will be fulfilled (4). Looking at the “In the

Revelation displays a number of themes, but the most prevalent displayed within chapter 16 is that of “last things”, specifically the last pouring out of the wrath of God. John represents the Lord’s coming as a vindication of the His holiness . The thematic correlations of divine judgment and testimony are also articulated in the literary structure of verse 16:17 . The theme can also be seen as one that is used to portray in a new way events that had previously been mentioned in chapter 6 displayed through the metaphors of seven broken seals and seven trumpet blasts . Revelation 16 is a continuation of chapter 15 from the announcement of the seven angels who had come to pour the seven bowls of God’s wrath out onto the earth.

This destruction therefore is not happenstance nor disconnected, but it is premeditated. Furthermore, the inclusion of “all day long” gives the picture of this person constantly consumed with the idea of destruction aimed at the godly. Continuing with the theme of describing the mighty one’s activity, the psalmist talks about their tongue, likening it to a razor. In verse one we already got a reference to the content of their speech which was boasting. This verse adds to that with the comparison of the tongue to a razor likely communicating a “cutting” effect of their speech. Such imagery brings out a life-threatening aspect. The occupation of this mighty one is described as treachery. Translating the Hebrew word here as “treachery” works, but (in my opinion) is used too infrequently in modern society. Rmiyah is the Hebrew word we’re dealing with and is more commonly translated to “deceitful” in the bible. That being the case, deception seems to more specifically describe the content of their sharp, cutting tongue. From the perspective of the psalmist, he looks at the mighty one and it seems as though he is so incessantly consumed with plotting the destruction of the godly to the degree it appears they make a living off of such speech.

From there, Ezekiel’s theme is focused on the condemnation of Israel for their sin. Ezekiel is also a prophecy that the fall of Jerusalem and the Babylonian captivity are necessary measures for the God of grace to employ if He is to correct his disobedient people and

And he will ‘destroy’ in this mountain the face of the covering that cast over all peoples, and the veil that is spread over all nations. He will ‘swallow up’ death for ever, and the Lord GOD will wipe away tears

Amos utilises the imagery of Israel ‘as though a man fled from a lion’ to portray the character of God as a mighty and ferocious power in the symbolism of a lion. Furthermore, the lion simile embellishes God’s authority in the text and demands a strong presence in the dynamics of the text. Similarly, in verse 6, Amos expresses that God shall ‘break out like a fire’, again using a symbol of the ferocity of nature to express God’s fury. Amos uses strong emotive language in verse 21, as God speaks to Israel saying that He ‘hates’, ‘despises’ and ‘rejects’ their supposedly religious actions; Amos is highlighting to the audience the rich emotion and the extent of anger that God is projecting unto Israel, as God rarely expresses what He loathes unless administering judgment. The repeated themes of despair, destruction and darkness in the text foreshadow the downfall Israel would surely meet as a result of their actions. The author’s use of prophetic woe emphasise the purpose of the text – a warning of judgement and an emotive lamentation for the people of Israel.