Examen corto Escribe de memoria Isaías 6:8-10.

Presentación del tema: "Examen corto Escribe de memoria Isaías 6:8-10."— Transcripción de la presentación:

1 Examen corto Escribe de memoria Isaías 6:8-10. ¿Cuál es una imagen que Dios usa para Israel? Da dos cumplimientos de Isaías 7:14 ¿Cuál es el mensaje principal para Acaz e Israel en capítulos 7-12? Dime algo de la palabra ntzr en relación a Cristo y su familia. Extra: ¿Qué es una yugada?

2 Entrega el primer sermón. Prepara la segunda para la semana que viene.

3 Capítulos 15-21 16:1 ¿Quién es la Hija de Sión? Busquen Moab, Nebo, Hesbon, Medeba, Sela, Damasco, Aroer, Ciudad de Herez (Destrucción)—busquen, Asdod Dios responde a Egipto—pasaje de bendición—19:19ss

4 Campo de Moab (con Rut)

5 Monte Nebo

6 Jericho, Jordan Rift with Mt Hermon aerial from south
Valley of Zeboim Tell Jericho Jericho was one of the earliest inhabited sites because of its strategic location. It guarded three routes into the hill country. The southernmost route is the Ascent of Adumim, which runs along the south side of the Wadi Qilt. To the north ran a route through the Valley of Zeboim, also known as the Way of the Wilderness. The northernmost route ran on a ridge to the village of Ophrah (OT period), Ephraim (NT period; John 11:54) or Taiybe (modern Arab village). Herod’s Palaces Wadi Qilt Cypros Jericho, Jordan Rift with Mt Hermon aerial from south

7 Mt Nebo view to Dead Sea Mt Nebo view to Dead Sea
Deuteronomy 34:1-4 (ESV) “Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the Lord showed him all the land, Gilead as far as Dan, all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western sea, the Negeb, and the Plain, that is, the Valley of Jericho the city of palm trees, as far as Zoar. And the Lord said to him, ‘This is the land of which I swore to Abraham, to Isaac, and to Jacob, ‘I will give it to your offspring.’ I have let you see it with your eyes, but you shall not go over there.’” Mt Nebo view to Dead Sea

8 Mt Nebo church Mt Nebo church Mount Nebo
Mt. Nebo is on the edge of the Medeba Plateau. The Nebo ridge has three distinct peaks, all close to one another: Mt. Nebo, the central peak, and Khirbet Mekhayet (“Needle”) to the south. A higher point to the west is called Siyagha (“Monastery”), which is thought to be Pisgah where Moses viewed Canaan and was buried. Mt Nebo church

9 Mt Nebo valley to north Mt Nebo valley to north
Moses was buried near Mt. Nebo, possibly at Ein Musa in the valley to the north of Mt. Nebo. Deuteronomy 34:6 (NIV) “He buried him in Moab, in the valley opposite Beth Peor, but to this day no one knows where his grave is.” Mt Nebo valley to north

10 Mt Nebo looking at Jordan Rift
Deuteronomy 32:49 (NIV) “Go up into the Abarim Range to Mount Nebo in Moab, across from Jericho, and view Canaan, the land I am giving the Israelites as their own possession.” Mt Nebo looking at Jordan Rift

11 Mt Nebo looking northwest at Jordan Rift
Scripture References to Mt. Nebo in the Time of Moses One of the locations where the Israelites camped (Num 21:20, 27:12; 33:47-48). The area was also called the mountains of Avarim (“across”). Ezekiel 39:11-12 claims that the slain multitudes of Gog are to be buried in the Valley of Avarim, east of the Dead Sea. Pisgah is one of the three heights to which Balak brought Balaam to view and curse Israel (Num 23:11-14; also Bamot Baal, Num 22:41; and Peor, Num 23:28). At that time the Israelites were “encamped on the plains of Moab beyond (i.e., east of) Jordan, opposite Jericho” (Num 22:1-2, 26:63, 33:47-48). Three times from three different peaks of the mountain overlooking the Plains of Moab Balak tried to get Balaam to curse Israel, but all three (or was it four?) times, Balaam blessed Israel instead. Bamoth Baal (Num 22:41) must have been an eastern peak of Nebo since Balaam could only see the farthest edge of Israel’s camp. The steep cliffs of the Rift blocked his view. “How can I curse those whom God has not cursed? How can I denounce those whom the LORD has not denounced?” (Num 23:8, NIV). Zophim, the head of Pisgah, is where he built seven more altars (Num 23:14): “No misfortune is seen in Jacob…the Lord their God is with them…!” (Num 23:21, NIV). Head of Peor (Baal Peor) that looks down on the Jeshimon (Num 23:8). The westernmost of Nebo’s peaks, probably where the monastery is today, is a spot which affords a clear view of the entire Plains of Moab, and Jeshimon, opposite the Dead Sea. Gad and Reuben settled in the regions of Nebo (Num 32:3, 37; Dt 3:17; 1 Chr 5:8). Moses gave to Reuben “the tableland (plateau) of Moab” (Josh 13:16, 21). Mt Nebo looking northwest at Jordan Rift

12 Mt Nebo view of plains of Moab and Dead Sea
Later Historical References to Mt. Nebo Mesha Stele, lines “Chemosh said to me ‘Go! Take Nebo against Israel.’ And I went by night and fought against it from break of dawn till noon...” “Woe to Nebo for it will be ruined” (Jer 48:1, NIV; cf. Isa 15:2). Second Maccabees 2:4-8 alleges that Jeremiah hid the Tabernacle, Ark of Covenant and altar of incense in a cave on Mt. Nebo, before the Babylonians destroyed the Jerusalem Temple. “Only the Lord will disclose its location” (2 Macc 2:8). Mt Nebo view of plains of Moab and Dead Sea

13 Tell Hesban view of Medeba Plateau
Introduction Tell Hesban is 895 m above sea level. Tell Hesban is a sizeable 50 acre tell that dominates the Medeba Plateau. It has 19 strata, dating from 1200 B.C. to 1500 A.D. The tell is 12 mi southwest of Amman, 35 mi east of Jerusalem, and 6 km northeast of Mt. Nebo. The Search for Heshbon "The first archaeologists to explore [Tell Hesban] include John Garstang (1931), Nelson Glueck (1933), and Bernhard Anderson (1963); all assumed it to be the biblical Heshbon" (Geraty 1997: 19). “The disappointing discovery that at Tell Hesban no traces of any pre-12th-century settlement could be found provided further incentive…to begin exploration of other sites in the vicinity of Tell Hesban. By means of the regional survey it was hoped that other sites might be identified where traces of the elusive Late Bronze Age occupants of this region might be found” (O. LaBianca [in R. D. Ibach Archaeological Survey of the Hesban Region (Hesban 5). Berrien Springs, MI: Andrews University] cited in Finkelstein 1998: 121). After this disappointing series of digs, the Madaba Plains Project was formed and the search for Heshbon continued. Four Late Bronze sites were found within a 6 mi radius of Hesban; Tel Jalul is the biggest and thus the most promising site. Jalul is the largest site in Jordan south of Amman. Three possibilities exist for biblical Heshbon: Tel Hesban, Tel el-Umeiri, and Tel Jalul. Hesban preserves the name, which makes it a good candidate, but it lacks the archaeological evidence. The Hesban survey covered circa 250 sq km (a radius of 10 km around Tell Hesban), took 5 months over a 3 year period, and was conducted by 4-5 surveyors. The goal was to record all discovered antiquities, and included: 155 sites recorded, 52,000 sherds collected (half from Tell Jalul – the second most important site in the area). The researchers were hoping that Jalul would solve the problem of the lack of Late Bronze material at Hesban (Finkelstein 1998: ). “I wish Professor Horn well in his research elsewhere for this site [that of biblical Sihon], which must surely be in the region of modern Hesban. I sometimes wonder if earlier biblical scholars have not made life more difficult for their successors by their enthusiasm for equating modern sites with biblical ones and suggesting to the present-day villagers the ancient name. This, with the Arabs’ phenomenal memory, is remembered for perhaps more than 20 years and coupled with the Arabs’ ingrained desire to please their guests, what was a suggestion a decade or so earlier, becomes a fact. (The writer had exactly this problem with the equation of Umm el-Biyara with biblical Sela by the local tribe, though it must be confessed they were not quite sure what biblical Sela was)” (Bennett 1986: 75). Iron Age Archaeological Finds “The Iron Age remains are very fragmentary as a result of periodic removals of earlier strata on top of the hill by later builders; nevertheless, evidence for at least four strata remains” (Geraty 1997: 20). The pottery from the Medeba Plains Plateau closely resembles that of the central hill country north of Jerusalem in the Iron I Period (Sauer 1994: 237; Finkelstein 1996: 200; 204; Sauer and Herr 1997: 234). The Late Iron Age town appears to have come to a sudden, violent end, sometime during the fifth century B.C. Thereafter it was left in a state of abandonment for nearly three centuries. The evidence for this is the absence of any significant quantities of Late Persian and Early Hellenistic remains. Another evidence is the large quantities of ash in the debris scraped from the abandoned Late Iron Age town into the reservoir by later rebuilders of the second century B.C. Tell Hesban view of Medeba Plateau

14 Tell Hesban view to Jordan Rift
Scripture References to Heshbon There are 38 biblical references to Heshbon. “Israel took all these cities, and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. For Heshbon was the city of Sihon, king of the Amorites, who had fought against the former king of Moab and taken all his land out of his hand, as far as Arnon” (Num 21:25-56, ESV; cf. Dt 2:26-37). Moses recounted the battle the Israelites had with Sihon of Heshbon (Dt 2:26-37). Gad and Reuben rebuilt and settled in Heshbon (Num 32:34-37; Josh 21:38-39). Heshbon was designated as a Levitical city in the territory of Gad (Josh 21:34-40). After the death of Solomon, the Northern Kingdom was able to secure control of the Heshbon/Medeba region. But within a hundred years, Moab was expanding north of the Arnon to these regions. This is reflected archaeologically (see Mesha Stele) and biblically in Isaiah and Jeremiah (Isa 15:2-4; 16:9; Jer 48:1-2). Tell Hesban view to Jordan Rift

15 Ciudad fortaleza de Edom, Sela, hoy Umm el-Biyara

16 Nahal Arnon (cruzada?)

17 View east from Aroer with ruins in foreground

18 Valle de Refaim

19 El desierto de Egipto y el Nilo

20 Nile River Valley Nile River Valley
99% of the population of Egypt today lives in the Nile River Valley. Nile River Valley

21 Capítulo 22 v. 1 Valle de Visión—Jerusalén 22:8 Palacio del bosque de Lebanon I Reyes 7:2, 10:17

22 22:9-11 Preparación para defenderse, sin consultar a Dios.
22:12 Dios les llama al arrepentimiento, pero ellos festejan. Comparar 22:13 con 1 Cor 15:32 22:22 Llave de la casa de David, comparar con Mat. 16:19, 18:18, Apoc. 3:7

23 Jerusalem and wilderness aerial from west
Jericho Judean Wilderness Dead Sea Jerusalem and wilderness aerial from west Dome of the Rock Mt. of Olives Israel Museum Knesset Jerusalem and wilderness aerial from west

24 Wilderness with Mt of Olives aerial from northwest
Judean Wilderness Dead Sea Herodium Mt. of Olives Wilderness with Mt of Olives aerial from northwest

25 Jerusalem southern area aerial from east
Bethlehem Gilo Jerusalem southern area aerial from east Rephaim Valley Ramat Rahel Har Homa Jerusalem southern area aerial from east

26 Jerusalem aerial from southeast
Nebi Samwil Jerusalem aerial from southeast Modern Mt. Zion Hinnom Valley Jerusalem aerial from southeast

27 Jerusalem area aerial from north
Herodium Bethlehem Dead Sea Jerusalem area aerial from north Zion Square Jerusalem area aerial from north

28 Jerusalem from south panorama

29 Jerusalem aerial from southwest
Hebrew University Jerusalem aerial from southwest Kidron Valley Silwan Jaffa Gate YMCA Parking Lot Construction Hinnom Valley Sultan’s Pool Jerusalem aerial from southwest

30 Hinnom Valley to south from Mount Zion
The Origin of the Term “Gehenna” Gy' bn hnm, the Hebrew name for this valley, is in shortened form gy'hinm, as seen in Nehemiah 11:30. This became "Gehenna" in later Jewish history, especially as it symbolized the place of destiny for the wicked. The strongly negative connotations associated with the Hinnom Valley are derived from the prophecies of Jeremiah against the wicked acts of the latter Judean kings, Ahaz and Manasseh. These two kings were condemned for sacrificing their sons in the fire in the Valley of Ben Hinnom (2 Ki 16:2-3, 21:6; 2 Chr 28:3, 33:6). Jeremiah, the prophet of the destruction of Jerusalem, condemned these wicked actions and foresaw a day when this valley will be so full of dead that there will be "no more room." Twice he tells of the awful things that will be done in this valley as a result of the atrocious kingly deeds (Jer 7:31ff, 19:6ff). Because of the eschatological nature of these passages, and the fact that those punished here are not limited to those serving pagan gods, Jeremiah suggests an early understanding of an association of this valley with a future retribution. Another possibility is that Gehenna became synonymous with hell because the cultic worship sites of the gods were considered entrances to the realms of the gods they served (Bailey 1986: 191). The god Molech's realm could have been first perceived as being underneath the Hinnom Valley and its usage broadened in later Judaism to mean evil in its entirely. Gehenna is used for hell 11 times and hades only 4 times in the Gospels. “There is, however, no explicit distinction in Jesus’ teachings between hades and gehenna” (Lunde 1992: 311). Gehenna appears frequently in rabbinic literature. The Talmud says that the entrance to Gehenna is in the Hinnom Valley. Hinnom Valley to south from Mount Zion

31 Kidron Valley and Golden Gate with snow

32 Capítulo 26 V 2 Comp con Ps. 118:19ss, canción de Hallel, y Mat. 21 v. 8 comp con Ps. 119 v. 19 resurrección? v. 20 comp con Heb. 10, Gen. 7 encerrar a Noe en el arca, o los israelitas en sus casas la última noche.