1.Persian
king Cyrus, allowed the Jews to return to their homeland and rebuild
their temple ( religious tolerance)
2. Persian Empire Under wrote the $ for Temple rebuilding
3. Ezra & Nehemiah – consolidating the modality of worship
4. Limited enthusiasm to return to Zion ( <50,000). Most Jews
remain in Babylonia
5. Social Consolidation effort: Banning Intermarriage to retain
‘Jewishness’
6. Result in conflict with neighbors – Samaria which was also
under Persian rule
7. In Jewish tradition it is believed that
the period of prophecy ended with Haggai, Zechariah, and Malachi
8. The beginning of the antagonist
relationship between Jews and Samaritans
Who Is a Jew ?
Nehemiah’s Social Consolidation effort by banning Intermarriage to
retain ‘Jewishness’…. Political Or Religious Reason?
Who Is a Jew: Patrilineal or Matrilineal
Descent?
According to
traditional Jewish law (halacha), Jewishness is passed down through
the mother. So, if your mother was Jewish, you are too. This
position is held by most members of the Conservative and Orthodox
communities. The Reform movement recognizes the children of one
Jewish parent — mother or father — as a Member of the Tribe if the
child is raised Jewish.
Some people say that Judaism goes by matrilineal descent because
we always know who a person’s mother is, and we don’t always know
who a person’s father is. However, a person’s status as a priest,
Levite, or Israelite is passed down from the father, and such
distinctions were of utmost importance in biblical and Rabbinic
times (and still, to a certain degree, today).
Key Takeaways
1. The "Shechinah departed from Israel“ a.k.a Holy Spirit
2. The beginning of the antagonist relationship between Jews and
Samaritans – who is a Jew?
3. Differences in Opinion over what constituted Sacred Text
(Pentateuch vs Tanakh)
4. Alphabet set change - Jesus “Jot & Tittle”Differences
5. Samaritans also have their own temple at Mt Gerizim
A.J Levine
1. “Rule of three”: the first two set up the third
2. For Jesus’ Audience, Mention a priest and a Levite, and anyone
who know Judaism will know the third person is an Israelite.
3. Both priest and Levite should have stopped to help. The audience,
surprised at this lack of compassion, would presumed that the third
person would be an Israelite and he would help.
4. Surprise!.. The ‘enemy’ is the one that helps. It is Jesus’
warning against prejudice
5. Jewish listeners might balk at the idea of receiving Samaritan
aid. They might have thought. "I'd rather die than acknowledge that
one from that group saved me.”
1. Tradition has it
that Alexander the Great wanted to destroy Jerusalem. He was then
conducting a war against Syria and Phoenicia and he wanted the Jews
of Palestine to help him. The Jews informed him that they cannot do
so because they swore loyalty to king Darius the Mede.
2. Hearing this Alexander announced to his soldiers that he would
take revenge. When the Jews heard that Alexander was marching on
Jerusalem with a great army they were stricken with fear. The High
Priest Simon the Just together with all the priests and elders went
to greet him. Simon the Just was dressed in the priestly vestments
that he used to wear when going into the Holy of Holies during the
service on the Day of Atonement.
3. As soon as Alexander saw him he descended from his chariot and
bowed to him. The commanders of his troops asked him what happened
to make the conqueror of so many lands, who placed his foot on the
necks of so many kings, bow before a Jew whom he previously
threatened to destroy.
4. Alexander answered that every night preceding a victory he saw an
old man in his
dream who resembled the Jewish High Priest.
5. He therefore refused to do him any harm and believed that being
kind to him would bring him luck in the coming wars. Simon the Just
then led Alexander into the Temple. Alexander liked the Temple and
asked that a stone image of himself be placed near the altar. Simon
the Just answered that this was impossible because the Jewish faith
does not allow images in the Temple. But he promised to immortalize
the memory of Alexander’s kindness in another manner.
6. He had all the boys, who were born that year, named Alexander.
The king liked this idea even better than having his statue near the
altar. (The Jewish Spiritual Heroes)
Key Events Recap
1. Conquest of Alexander the Great of Israel without
destruction (Simon the Just)
2. Samaria supported and then rebelled against
Alexander the Great.
3. Start of the Hellenization of Jewish culture
1. Alexander died in 323 B.C., and his death plunged his empire into
a civil war that lasted for the next 20 years. Eventually, his
empire was divided among various generals, the two most important
being Seleucus and Ptolemy.
2. Seleucus received most of Asia Minor, Syria, and Mesopotamia.
This was known as the Seleucid kingdom. Ptolemy received Egypt,
which became known as the Ptolemaic kingdom.
3. Judea was located right between the Seleucids to the north and
the Ptolemies to the south. During most of the 3rd century B.C., it
was under the rule of the Ptolemies. During most of the 2nd century
B.C., it was under the rule of the Seleucids.
Ptolemaic
Period- Peace with Religious Freedom and The Septuagint
Seleucid Period - War with temple in eqypt - Antiochus IV
-Abomination of Desolation
Jewish
Independence (Maccabean/Hasmonean Period) Retook Temple - Hannakuh
means “Dedication” - Maccabean -foreign and homegrown Hellenism –
Beginning of Pharisees and Sadducees
Roman Intervention in civil war- War between Hasmonean rulers -
Forced conversions of the Idumeans
Winter holidays around the world have light as their central theme.
So too is the case with Hanukkah where we celebrate the miracle of
the olive oil that fueled the Menorah at the rededication of the
Temple of Jerusalem by the Maccabees in 164 B.C.E.
Key Events - Expanded
1. Both the Seleucid and Ptolemaic economies flourished from 300 to
220 BCE.
2. Israel prospered due to the connection between the Seleucid
and the Ptolemaic empire
3. There was a rivalry between the Ptolemaic in Egypt and the
Seleucid Syrian Empire with Jews in Israel and Babylon caught in
between.
4. The Ptolemaic empire began to build Alexandria as the capital
which attracted Jews.
5. Alexandria was to be the ‘Greatest Greek City in the world’ –
successful in many areas like arts & science Ptolemaic Period
(Greek-descended Egyptian) 323 – 204 BCE
6. By 250 BCE, Alexandria was one of the largest cities in the
world with a population of ~ 1 million. 25% of the population was
Jewish
7. A close relationship between the Jews of Alexandria and
Jerusalem developed.
8. Jews in Alexandria also became Greek-speaking
9. The high priest of Jerusalem became an important figure in the
Jewish nation and the power of the Jewish Nation still resides in
Jerusalem rather than in Alexandria
10. By 220 BCE, Ptolemy IV reverted to Egyptian culture from
Greek traditions.
Key Events
1. Both
Seleucid and Ptolemaic economies flourished from 300 to 220 BCE.
2. In 220 BCE, the Ptolemy IV reverted back to Egyptian culture and
traditions.
3. Seleucid Antiochus III wanted to ‘re-constituted’ Alexander the
Great Empire Hellenization program by conquering Egypt once again.
4. Antiochus III managed to annex Israel from Ptolemy’s control in
199 BCE 5. High Priest in Jerusalem, Onias III who was loyal to Ptolemy,
left Israel with 9000 for Egypt and both Onias III/IV built another
temple in Leontopolis in Egypt.
6. Jason, brother of Onias III was appointed high priest in
Jerusalem by Antiochus III.
7. Antiochus IV became the greatest threat that Israel ever known to
that time. Born in Athens he was a disciple of Hellenism. He is
described as the Nero of Jewish history.
8. Antiochus IV Sought to unify Kingdom through Strict
Hellenization
9. Antiochus IV robbed temples and increased taxes.
10. He sold the office of the high Priest to the highest bidder,
angering the Jews. A newcomer named Menelaus outbid Jason in 171 BCE
11. Tried to turn Jerusalem into a Greek city.
12. Antiochus IV,
also called Epiphanes waged war on Egypt. The second campaign
is cut short by Roman intervention.
13. He
retreated shamefully and vented his anger on Jerusalem
14. He also attacked Jerusalem on Sabbath knowing orthodox Jews
would not fight and killed many people. The city was plundered and
burned
15. 167 BCE, Antiochus IV forbade the people to live by their
ancestral laws, observance of Sabbath, festivals, and circumcision
and destroyed copies of Torah
1.The
“Abomination of Desolation”
2. High Priest role to the highest bidder - the priesthood was of
divine origin, and its sale to the highest bidder was looked upon as
a grave sin against God.
3. Three co-existing temples – Jerusalem, Mt Gerizim, Leontopolis
Français : Matthatias refuse de sacrifier aux idoles Artist Gustave
Popelin
1. The Revolution was flamed by Antiochus IV “Abomination of
Desolation”
2. It started when a Seleucid soldier forced the Jewish priest
Mattathias (Matityahu) to offer a pagan sacrifice at Modein
3. Mattathias refused. He kills the soldier and flees to the
mountains with his 5 sons. They started a guerilla war.
4. Mattathias died in 166 BCE and his son Judas(Yehudah) continued
to lead the revolt –
and
became known as “Maccabeus” (the hammer)
5. Judas led the retaking of the temple exactly 3 years after Antiochus
IV defiled it. Jewish
sacrifices and rituals were reinstated and Hannakuh
was created to remember the day.
6. Hannukah
means “Dedication”. This is the Miracle of oil in Menorah
burning for 8 days when there was only 1 day’s worth of oil.
7. The war with Seleucid continued, and Judas also died in battle.
His brothers Jonathan and Simon were also killed.
The Maccabees
refused to accept the terms of peace with the Seleucid.
8. The war only stopped in 134 BCE when the Maccabees attained full
independence from the Seleucid.
9. The last brother John
Hyrcanus became high priest in 134 BCE.
He
also greatly expanded the kingdom and inaugurated the Hasmonean
Dynasty.
10. This was also the beginning of the Pharisees and Sadducees sect.
1. Antipater the Idumean of Edomite descent (who was also Herod’s
Father), through forced conversion, was chosen by Roman General
Pompey to be the ‘key advisor’ to Hyrcanus II.
2. Hyrcanus II became ‘Ethnarch’ meaning ruler, and Antipater the
governor of
Judea.
3. Antipater appointed Herod as military governor of Galilee and his
brother, Phasael, over Judea.
4. Antipater died, and civil war broke out. Herod appealed
HEROD
1. Herod the Great ruled Judea
from 37 BCE to 4 CE.
2. Octavian who became Caesar Augustus ‘promoted’ Herod to be ‘king
of the Jews’.
3. People never saw Herod as the rightful Jewish king which
infuriated him.
4. Herod’s biggest gift to Jews was renovating their temple.
5. Herod was cunning, clever, and constantly suspicious of
conspiracy against him.
6. Herod killed many family members who he suspected conspired
against him. His wife, Mariamme who was a Hasmonean Princess, was
also killed
1. When Herod died, his sons contested his will and appealed to
Caesar.
2. Caesar divided Herod’s kingdom among them and they became
Ethnarchs –
Archelaus over Judea/Samaria/Idumea, Antipas over Galilee & Philip
over Syria.
3. Archelaus was erratic and was replaced with Roman governors
(these were Pilate, Felix and Festus mentioned in the New
Testament).
4. Herod’s grandson, Agrippa I, who had a stronger claim to Jewish
identity through matrilineal descent, regained the title of ‘king of
the Jews’
The role of the high Priest the
Roman period
1. The office of high priest became a political tool in the hands of
the Roman administration.
2. Herod, in an attempt to completely disassociate himself from the
Hasmonean dynasty, passed the priesthood into the hands of such
houses as Phiabi and Boethus, both having been transplanted from the
Jewish Diaspora.
3. Although the high priests continued to serve as presidents of the
Sanhedrin, both their actual powers and measure of esteem among the
people gradually deteriorated.
4. The high priests from the Hasmonean period onward were primarily
Sadducees, and frequent quarrels erupted between the Sadducees and
the Pharisees, even during the Roman peiod
5. By the end of the Second Temple period, the high priest was
considered no more than a religious functionary of the Roman
administration.
6. Even the garments of the high priest were entrusted at times to
the hands of the local Roman procurator and handed over to the
priests just before the various festivals.
High Priest during Jesus’ &
Apostles’ time– Not Lifetime ‘guaranteed’ position!
The High Priests During Jesus’ Life
1. Jesus, son of See (until 6 C.E)
2. Annas (6–15)
3. Ishmael b. Phiabi (c. 15–16)
4. Eleazar, son of Annas (c. 16–17)
5. Simon, son of Kamithos (17–18)
6. Joseph Caiaphas (c. 18–37)
7. Jonathan, son of Annas (Easter to Pentecost 37)
8. Theophilus, son of Annas (from 37)
9. Simon Kantheras, son of Boethus (from 41)
10. Matthias, son of Annas
11. Elionaius, son of Kantheras (c. 44)
12. Joseph, son of Kami (c. 45–46)
Key Takeaways
1. Herod became king but with no heirs
2. Renovated Temple but with Roman ideas built in (Marketplace)
3. High Priest role appointed by Roman Administration
The Great Assembly, a body of Jewish sages and leaders, is
traditionally associated with the early stages of canonization.
They are believed to have played a crucial role in the editing,
compiling, and preservation of sacred texts, including the Torah and
some of the Prophets.
1. Codification of Jewish Law: The Great Assembly is credited with
the final editing and codification of the Hebrew Bible, particularly
the Torah. They helped to solidify the text and ensured its
transmission to future generations.
2. Establishment of Prayer Practices: They are also credited with
formalizing Jewish prayer, including the composition of key prayers
like the Amidah, which remains central to Jewish liturgy.
3. Institution of Religious and Ethical Norms: The assembly laid
down many of the ethical and moral teachings that became
foundational in Jewish tradition. They emphasized the importance of
Torah study, prayer, and acts of kindness.
4. Transition of Prophecy to Wisdom: The Great Assembly marked a
transition from the era of prophecy to the era of wisdom and
rabbinic leadership. With the
WHAT IS ZUGOT?
The Zugot (Hebrew: "pairs") were a series of five pairs of Jewish
sages who led the Sanhedrin (the Jewish supreme court) during the
period of the Second Temple in Jerusalem, from around 170 BCE to 30
CE.
Each pair consisted of a Nasi (president) and an Av Beit Din (head
of the court), and they played a significant role in the development
of Jewish oral law.
The period of the Zugot was significant in Jewish history as it set
the stage for the
development of Rabbinic Judaism ( i.e after 70 CE).
The discussions and debates between these pairs contributed to the
shaping of the Mishnah, which is the foundational text of the Jewish
oral tradition ( Oral Law).
Who were the Zugot?
1. Jose ben Joezer (Nasi) and Jose ben Johanan (Av Beit Din) -
Active around the middle of the 2nd century BCE.
2. Joshua ben Perachiah (Nasi) and Nittai of Arbela (Av Beit Din) -
Led during the latter part of the 2nd century BCE.
3. Judah ben Tabbai (Nasi) and Shimon ben Shetach (Av Beit Din) -
Key figures in the early
1st century BCE, known for their opposition to the Sadducees.
4. Shemayah (Nasi) and Avtalyon (Av Beit Din) - Mid-1st century BCE
leaders, traditionally said to have been converts or descendants of
converts.
5. Hillel (Nasi) and Shammai (Av Beit Din) - The most famous of the
Zugot, active at the turn of the Common Era. Their differing
interpretations of Jewish law laid the foundation for much of the
later Talmudic debate.
Who is Shammai?
1. Shammai was likely a Palestinian Jew. His family
was relatively well off, and he was an engineer by trade.
2. Shammai, a conservative, belonged to the upper classes and
followed strictly the older, rigid, Oral Tradition.
3. A man of an irascible temperament, he adhered to the "letter of
the law" in most
cases, believing it was the responsibility of Jews to uphold the
Torah absolutely.
1. Shammai was the Av Bet Din, the "Father," or Senior Judge, of the
Court of the Great Sanhedrin.
2. Shammai was the head of the great school, the Beit Shammai (House
of Shammai).
Who is Hillel?
1. Hillel was born in Babylon. He descended from the
Tribe of Benjamin on his father's side, and from the family of David
on his mother's side.
2. Hillel was known for his kindness and winsome personality, by
which he would draw secular-minded Jews under the wings of the
divine. Hillel was known for teaching the ‘Spirit of the Torah’.
Hillel devoted himself to studying the Torah whilst also working as
a woodcutter.
3. Hillel lived in Jerusalem during the time of King Herod and the
Roman emperor Augustus. His 40 years of leadership likely covered
the period of 30 BCE to 10 CE. Hillel was its Nasi, or President of
the Sanherian
4. Hillel was the head of the great school, the Beit Hillel (House
of Hillel)
The first three benedictions state the fundamental beliefs of
Judaism in the one true creator God;
1. God of History
2. God of nature
3. The God who sanctifies
The intermediate benedictions 4-15 are petitions. 4-9 are personal
in nature;
4. For understanding
5. Repentance
6. Forgiveness
7. Deliverance from affliction
8. Healing
9. Deliverance from want.
The 10th -15th benedictions are national petitions;
10. For the reunion of Israel
11. The righteous reign of God
12. Against
slanderers, informers and traitors***
13. For the righteous
14. The rebuilding of Jerusalem
15. The Messianic King.
Benedictions 16-18 are regarding service to God:
16. The Hearing of Prayer
17. The Temple Service
18. Thanksgiving for God's mercies.
19. Grant Peace
Maintaining
family is hard work. Family is constrictive, demanding, and not always
convenient for us. Caring for others can be exhausting and painful.
Staying connected is not easy. It's all we can do to look after
ourselves.
PSALM OF THE WEEK
For thirty-two weeks, every day, every week, we will live in the Psalms.
We will join our voices with the faith community that stretches across
the centuries and reaches around the world. Pray Psalm
146 aloud each day this week.
146 你们要赞美耶和华！
我的心啊，你要赞美耶和华。
2 我要一生赞美耶和华，
我一息尚存都要赞美祂。
3 你们不要倚靠权贵，
不要倚靠世人，
他们救不了你们。
4 他们气息一断，便归回尘土，chéntǔ
他们的打算转眼成空。
5 蒙雅各的上帝相助、仰望Yǎngwàng上帝耶和华的人有福了！
6 耶和华创造了天、地、海和其中的万物，
祂永远信实Xìnshí可靠。
7 祂为受压制的人申冤，Shēnyuān
赐食Cì
shí物给饥饿的人，
使被囚者Qiú
zhě得自由。
8 耶和华叫瞎子看见，
扶持Fúchí被重担所压的人，
祂喜爱义人。
9 耶和华保护寄居异地Jìjū
yìdì的人，
看顾Kàngù孤儿寡妇，
祂挫败Tā
cuòbài恶人的阴谋诡计。
10 耶和华永远掌权。
锡安啊，Xī
ān a,
你的上帝要世世代代做王。
你们要赞美耶和华！
PRAYER
Pray daily before study:
"LORD, make us prosperous again,just as the rain brings water back to
dry riverbeds.
Let those who wept as they planted their crops,gather the harvest with
joy!" (Psalm 126:4-5, TEV).
Being faithful community, we take family seriously, giving high priority
to family responsibilities, even extended family, often at considerable
sacrifice. We reach outside family to include others.
Day 1 Ruth 1-4 (the story)
Day 2 Ruth 1 (Ruth and Naomi in Moab); Judges 3:12-30 (tension between
Israel and Moab); Psalms 13; 77 (prayers for deliverance)
Day 3 Ruth 2 (Ruth meets Boaz); Leviticus 19 (be holy); 23:9-22
(appointed festivals); Deuteronomy 24:10-22 (laws to protect the poor);
Psalm 69 (prayer for deliverance)
Day 4 Ruth 3 (family loyalty); Genesis 38 (Judah and Tamar); Psalm 103
(thanksgiving)
Day 5 Ruth 4 (Boaz marries Ruth); Deuteronomy 25:5-10 (redeem the
inheritance); Jeremiah 32:1-15 (Jeremiah buys a field); 1 Chroni-cles
2:1-17 (descendants of Judah); Matthew 1:1-17 (Ruth, ancestor of kings);
Psalm 111 (hymn of praise to the Lord)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Day 7 Rest
"Say to my servant David: . . . I declare to you that the LORD will
build you a house. When your days are fulfilled to go to be with your
ancestors, I will raise up your offspring after you, one of your own
sons, and I will establish his kingdom. He shall build a house for me,
and I will establish his throne forever."
—1 Chronicles
17:7, 10-12
OUR HUMAN CONDITION
Now, and who we are now, is what matters. We can't live in the past—in
fact we want to be free of the past. Besides, people who look backward
tend to sentimentalize the "good old days," offering us little of value
for our own time. We want no claim on us by either the past or the
future. Free to be, in the here and now! That's us.
PSALM
OF THE WEEK
As you
read Psalm 132 aloud
daily, think about your congregation and your place of worship. Recall
the people who made possible your place of worship. Say a prayer for
those who prepare it weekly for worship. Picture in your mind and offer
thanks for people who passed on to you both a place and a heritage of
faith.
132 耶和华啊，
求你顾念大卫和他所受的一切苦难。
2 他曾向你起誓，
向雅各的大能者许愿说：
3-5 “我不为耶和华找到居所，
不为雅各的大能者找到安居之处，
必不进家门，
不沾床，不睡觉，不打盹。”
6 我们在以法他Ephrathah,听到约柜 yuē
guì 的消息，
在基列·耶琳jī
liè·yé lín找到了它。Kirjath-Jearim.
7 让我们进入耶和华的居所，
在祂脚前俯伏敬拜。Fǔfú
jìng bài
8 耶和华啊，
求你起来和你大能的约柜一同进入圣所。
9 愿你的祭司jìsī身披公义，
愿你忠心的子民高声欢唱。
10 为了你仆人Púrén大卫的缘故，
求你不要弃绝Qì
jué你所膏立的人。
11 耶和华曾向大卫起了永不废弃的誓说：fèiqì
de shì shuō
“我必使你的后代继承你的王位。
12 你的后代若守我的约，
遵行我教导他们的法度，
他们的子孙必永远坐在你的宝座上。”
13 因为耶和华已经拣选Jiǎnxuǎn了锡安，
愿意将锡安作为祂的居所。
14 祂说：“这是我永远的居所；
我要住在这里，
因为我喜爱这地方。
15 我要使她粮食充足，
使她里面的穷人饮食无忧。
16 我要用救恩作她祭司的衣裳，
城里忠心的子民必高声欢唱。
17 我必使大卫的后裔在那里做王，
我必为我所膏立的预备明灯。
18 我必使他的仇敌满面羞愧，Xiūkuì,
但他头上的王冠必光芒四射。”
PRAYER
Pray daily before study:
"Happy are those whom you choose, whom you bring to live in your
sanctuary.
We shall be satisfied with the good things of your house, the blessings
of your sacred Temple" (Psalm 65:4, TEV).
Being faithful community, we value the power of memory and heritage to
form us into God's worshiping people, obedient in the present and
responsible to the future.
Day 1 1 Chronicles 1-6
(genealogy rooted in creation; descendants of Abraham, Judah—including
David and Solomon, tribes east of the Jordan, and the Levites)
Day 2 1 Chronicles 7-12 (genealogies of northern tribes, descendants of
Benjamin, people of Jerusalem after the exile, death of Saul, David
anointed king)
Day 3 1 Chronicles 13-18 (bringing the ark of the covenant to Jerusalem,
psalm of praise, God's covenant with David, David extends the kingdom)
Day4 1 Chronicles 19-23 (David's wars, census and plague, preparation
for building the Temple, Levites and their duties)
Day 5 1 Chronicles 24-29 (divisions of worship heads, military
divisions, civil officials, and Temple personnel; plans for Temple to
Solomon)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Day 7 Rest
The book of 1
Chronicles, while sometimes perceived as containing
lengthy genealogies, offers
valuable lessons for Bible students. Here are some key takeaways:
God's Sovereignty
and Covenant Faithfulness:
The
genealogies emphasize God's
faithfulness in preserving His covenant with Israel. They
demonstrate how God works through generations to fulfill His
promises.
It highlights
that God is working through
human history, and that he knows each persons place
within his plan.
The Importance of
Worship:
1 Chronicles
places a strong emphasis on proper worship. David's efforts to
bring the Ark of the Covenant to Jerusalem and his organization
of temple worship demonstrate the importance of honoring God.
It shows the
value of organized worship, and the need to give God our best in
worship.
Leadership and
Obedience:
David's life,
as portrayed in 1 Chronicles, provides
lessons on leadership, both its
strengths and weaknesses. His desire to build the temple,
and his organization of the people for that purpose, shows good
leadership.
It also shows
that even great leaders make mistakes, and that obedience to God
is more important than human plans.
God's Purpose in
Details:
The detailed
records in 1 Chronicles remind us that God is concerned with the
details of our lives. Even seemingly insignificant roles and
individuals have a place in His plan.
God uses all
of his people, regardless of social standing, or perceived
importance.
Preparation for
God's Work:
David's extensive preparations for the building of the temple
by Solomon highlight the importance of preparing for God's work.
It is
important to be prepared for the work that God has called us to
do.
In essence, 1
Chronicles encourages us to:
Recognize God's
hand in history.
Prioritize
worship.
Live in
obedience.
Understand that
God uses everyone.
The
inclusion of Jabez and his prayer in 1 Chronicles, amidst the
genealogies, has sparked much discussion among Bible scholars. Here's a
breakdown of some key explanations:
Contrast and Emphasis:
The genealogies in 1 Chronicles serve to establish lineage and
historical context.1
The brief account of Jabez stands out in sharp contrast to these
lists. This contrast emphasizes the power of prayer and God's
willingness to respond to those who call upon Him.
It highlights that
even within the structure of historical records, personal
interaction with God is of utmost importance.
A Model of Prayer:
Jabez's prayer is seen as a model for believers.2
It expresses a desire for God's blessing, protection, and
provision.
Scholars often note
the elements of his prayer:
A request for
blessing.
A desire for
expanded influence or "territory."
A plea for God's
presence and protection.
A request to be kept from pain.3
This prayer shows
that it is good to ask God for his blessing.
"Honorable" Character:
The text states that
Jabez was "more honorable than his brothers." This suggests that
his character and relationship with God were exceptional.
This honor, combined
with his sincere prayer, likely contributed to God's response.
Theological Significance:
The story of Jabez reinforces the theme of God's sovereignty and
His ability to intervene in the lives of individuals.4
It demonstrates that
God hears and answers prayer, and that He is concerned with the
well-being of His people.
Contextual Understanding:
It is important to understand that the book of chronicles was
written after the exile, to give the returning jews, a sense of
their history, and who they were.5
Jabez, being singled out, could be a way of showing the readers
that even in hard times, God hears his peoples prayers.
In essence,
the inclusion of Jabez serves to provide a powerful illustration of
faith and prayer within the broader context of Israel's history.
"If my people who are called by my name humble themselves,
pray, seek
my face, and turn from their wicked ways, then I will hear from heaven,
and will forgive their sin and heal their land."
—2
Chronicles 7:14
OUR HUMAN CONDITION
We pretend to be self-sufficient, able to live freely, without
boundaries. We're drawn by the claim of culture that the right choice is
having many choices, that the way to live fully is to have it all.
PSALM OF THE WEEK
As you
pray Psalm 85 aloud
daily, reflect on the needs both communal and individual that call for
such a prayer. Pray the prayer as your congregation's prayer to God.
What is being asked? What is being acknowledged? Why does your faith
congregation need this prayer?
PRAYER
Pray daily before study:
"Turn to us, Almighty God! Look down from heaven at us; come and save
your people!" (Psalm 80:14, TEV).
Being faithful
community, we freely choose to be bound together as the people of God.
Day 1 2 Chronicles 1-5 (Solomon receives wis-dom, builds and
furnishes the Temple)
Day 2 2 Chronicles 6-9 (Solomon's prayer, dedi-cation of the Temple, the
queen of Sheba, death of Solomon)
Day 3 2 Chronicles 10-18 (the kingdom divided—Judah and Israel, good
kings and bad kings)
Day 4 2 Chronicles 19-28 (more good and bad kings; goodness and
prosperity, sin and punishment)
Day 5 2 Chronicles 29-36 (Hezekiah, the great Passover, invasion and
defeat of Sen-nacherib, Josiah's reform, the book of the Law found, fall
of Jerusalem, edict of Cyrus)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Day 7 Rest
2 Chronicles provides
a historical account of the kings of Judah, with a strong emphasis on
their relationship with God and the consequences of their actions. Here
are some key lessons for Bible students:
The Importance of
Seeking God:
The book
repeatedly demonstrates that those kings who sought the Lord and
followed His commands prospered, while those who turned away
suffered.
This
highlights the vital importance of maintaining a close
relationship with God and seeking His guidance.
The Consequences
of Obedience and Disobedience:
2 Chronicles
clearly illustrates the principle of sowing and reaping. Good
kings who led the people in obedience to God brought blessings
to the nation, while wicked kings brought judgment and disaster.
This shows
the reality of Gods justice.
The Significance
of True Worship:
The book
emphasizes the importance of proper worship, particularly in
relation to the temple. Kings who restored and purified temple
worship brought spiritual renewal to the land.
It reinforces
that worship is not just ritual, but a matter of the heart.
God's Mercy and
Forgiveness:
Even when the
people of Judah turned away from God, He remained merciful and
offered opportunities for repentance. When they humbled
themselves and sought His face, He often responded with
forgiveness and restoration.
God is always
willing to forgive those who return to him.
The Role of
Leadership:
2 Chronicles
underscores the profound impact of leadership on a nation. The
actions of the kings had far-reaching consequences, affecting
the spiritual and moral well-being of the entire people.
Leaders have
a great responsibility to those they lead.
The Value of
Humility and Repentance:
A reoccurring
theme is that when the people or
kings humbled themselves,
and repented of their sins, God
would hear their prayers, and heal their land.
Humility
before God is essential.
In essence, 2
Chronicles serves as a powerful reminder of God's sovereignty, His
faithfulness, and the importance of living in obedience to His Word.
The
book of 2 Chronicles focuses on the kings of Judah, the southern
kingdom. Their reigns are evaluated primarily based on their
faithfulness to God. Here's a general breakdown:
Generally Considered "Good" Kings:
Solomon:
Initially, he was
very good, known for his wisdom and for building the temple.
However, later in his reign, he turned to idolatry.
Abijah:
He is noted for his
reliance on God in battle.
Asa:
He began well,
removing idols and restoring worship, but later relied on
alliances rather than God.
Jehoshaphat:
He actively sought
God, promoted religious instruction, and strengthened the
kingdom.
Jotham:
He was righteous and
did what was right in the sight of the Lord.
Hezekiah:
He led a major
religious revival, destroyed idols, and restored temple worship.
Josiah:
He was a very
righteous king, known for his extensive reforms and the
rediscovery of the Book of the Law.
Generally Considered "Bad" Kings:
Rehoboam:
He forsook the
Lord's law, leading Judah into idolatry.
Jehoram:
He followed the ways
of the kings of Israel and promoted idolatry.
Ahaziah:
He also followed
wicked ways.
Athaliah (Queen):
She usurped the
throne and promoted idolatry.
Ahaz:
He was extremely
wicked, promoting idolatry and even sacrificing his own
children.
Amon:
He continued the
evil practices of his father Manasseh.
Jehoahaz:
He did evil in the
sight of the Lord.
Jehoiakim:
He was wicked and
oppressive.
Jehoiachin:
He also did evil.
Zedekiah:
He was the last king
of Judah, and his rebellion against Babylon led to the
destruction of Jerusalem.
Kings with mixed records:
Joash:
He began well under
the guidance of Jehoiada the priest, but later turned away from
God.
Amaziah:
He had a partial
obedience, but his heart was not fully devoted to God.
Uzziah (Azariah):
He was initially
successful, but his pride led to disobedience.
Manasseh:
He was one of the
most wicked kings, but he repented later in his life, and tried
to right his wrongs.
The primary
measure of their "goodness" or "badness" in 2 Chronicles is their
adherence to God's covenant and their leadership in promoting or
suppressing the worship of Yahweh.
The book of
2 Chronicles, while rooted in ancient history, offers timeless
principles that hold relevance for people in any society, including the
affluent context of Singapore. Here are some key lessons that can be
applied:
1. The Dangers of Prosperity and Pride:
2 Chronicles
illustrates how periods of prosperity can lead to spiritual
complacency and pride. Kings who initially sought God often
drifted away when their kingdoms became wealthy and secure.
For Singapore, a
nation that has achieved remarkable economic success, this
serves as a reminder to guard against the dangers of materialism
and to maintain humility. Affluence can create a false sense of
self-sufficiency, leading people to forget their dependence on
higher values.
2. The Importance of Moral Leadership:
The book emphasizes
the profound impact of leaders on the moral and spiritual health
of a nation. Good kings who promoted righteousness brought
blessings, while wicked kings led their people astray.
In Singapore, where
leadership is highly valued, this highlights the importance of
ethical and principled leadership in all sectors of society.
Leaders have a responsibility to foster a culture of integrity
and to prioritize the well-being of the nation.
3. The Significance of True Worship and Values:
2 Chronicles
underscores the importance of genuine worship and adherence to
God's principles. Mere outward displays of religiosity are
insufficient; true faith must be reflected in one's actions.
For Singapore, a
multi-religious society, this lesson encourages individuals to
cultivate authentic faith and to live according to their core
values. It also emphasizes the importance of fostering
interfaith harmony and respect.
4. The Consequences of Disobedience and the Potential for Repentance:
The book
demonstrates that disobedience to God's principles leads to
negative consequences, both for individuals and for nations.
However, it also offers hope, showing that God is merciful and
willing to forgive those who repent.
This serves as a
reminder that actions have consequences, and that it is
essential to learn from past mistakes. It also highlights the
importance of seeking reconciliation and restoration when
necessary.
5. The Need for Constant Vigilance:
The cyclical nature
of the kings' reigns in 2 Chronicles shows that spiritual and
moral decline can happen gradually. Therefore, constant
vigilance is required to maintain a healthy society.
For Singapore, this
emphasizes the need to remain proactive in addressing social and
moral challenges, and to continuously strive for improvement.
In essence,
2 Chronicles provides valuable insights into the relationship between
prosperity, leadership, and morality. By applying these lessons, the
people of Singapore can strive to build a society that is not only
economically successful but also morally sound.
"Thus says
King Cyrus of Persia: The LORD, the God of heaven, has given me all the
kingdoms of the earth, and he has charged me to build him a house at
Jerusalem in Judah. Any of those among you who are of his people—may
their God be with them!—are now permitted to go up to Jerusalem in
Judah, and rebuild the house of the LORD, the God of Israel—he is the
God who is in Jerusalem."
—Ezra 1:2-3
OUR HUMAN CONDITION
Sometimes an opportunity comes along to take a bold action or an
unpopular stand that requires total commitment, great risk, and
uncertain outcome. We hesitate, then stay put. The obstacles are too
great, the cost too heavy. We play it safe.
PSALM OF THE WEEK
As you pray Psalm
126 aloud daily, imagine creative ways to express its sense of
joy—perhaps through dance, a drawing, or a banner. Find a hymnal with
the song "Bringing In the Sheaves." Consider the words. What is the
seed for sowing? the harvest reaped? the cause for rejoicing?
PRAYER
Pray daily before study:
"0 God, be kind to Zion and help her; rebuild the walls of Jerusalem"
(Psalm 51:18, TEV)
Being faithful community, we stand ready to hear rather than not hear,
ready to do rather than not do in order to respond to God's call and
direction
Day 1 Lamentations 1-5 (lament
over Jerusalem); Ezra 1-2 (Cyrus's edict, returned exiles)
Day 2 Ezra 3-6 (Temple foundation laid, opposi¬tion to rebuilding,
Darius's decree); Haggai 1-2 (prophetic encouragement and warn¬ing);
Ezra 7-10 (Ezra's mission, mixed marriages); Psalm 85 (prayer for
restoration)
Day 3 Nehemiah 1:1-7:4 (Nehemiah's prayer, return to Jerusalem,
rebuilding the wall)
Day 4 Nehemiah 7:5-10:39 (list of returned exiles, reading the Law,
public confession and covenant)
Day 5 Nehemiah 11-13 (Jerusalem residents, ded-
ication of the wall, Nehemiah's reform);
Psalms 147; 149-150 (hymns of praise) Day 6 Read and respond to "Fruit
From the Tree of
Life" and "Marks of Faithful Community."
Day 7 Rest
Can u explain the Jewish 1st temple period - what is the first temple
like and what are the events that take place there
The First
Temple Period is a foundational era in Jewish history, spanning from
the construction of the First Temple in Jerusalem under King
Solomon to its destruction by the Babylonians in 586 BCE. This period is
central to the religious, political, and cultural identity of the Jewish
people. Let’s explore what the First Temple was like and the key events
that took place during this time.
The
First Temple: Overview
Construction:
The First Temple, also known as Solomon’s Temple, was
built in Jerusalem on Mount Moriah, the site where Abraham was
said to have been prepared to sacrifice Isaac (Genesis 22:2) and
where King David purchased the threshing floor of Araunah (2
Samuel 24:18-25).
King Solomon, David’s son, constructed the Temple over seven
years (c. 967–960 BCE) with materials and craftsmen provided by
King Hiram of Tyre (1 Kings 5-6).
The Temple was designed to be the permanent dwelling place of
God’s presence (the Shekhinah) and the center of
Israelite worship.
Architecture and Features:
The Temple was a magnificent structure made of stone and cedar,
overlaid with gold (1 Kings 6:14-22).
It consisted of three main sections:
The Outer Court:
A large courtyard for public gatherings and sacrifices.
The Holy Place (Heikhal):
A inner chamber containing the golden menorah, the table for
showbread, and the altar of incense.
The Holy of Holies (Kodesh HaKodashim):
The innermost sanctuary, housing the Ark of the Covenant,
which contained the tablets of the Ten Commandments. Only
the High Priest could enter this space, and only once a year
on Yom Kippur (the Day of Atonement).
Purpose and Significance:
The Temple served as the central place of worship, sacrifice,
and pilgrimage for the Israelites.
It symbolized God’s covenant with Israel and His presence among
His people.
The Temple was also a unifying political and religious
institution for the united kingdom of Israel under Solomon.
Key
Events During the First Temple Period
1. The United Kingdom
(c. 1010–931 BCE)
King David (c. 1010–970 BCE):
David conquered Jerusalem and made it the capital of Israel (2
Samuel 5:6-10).
He brought the Ark of the Covenant to Jerusalem and desired to
build a Temple for God, but was told that his son Solomon would
fulfill this task (2 Samuel 7:1-17).
King Solomon (c. 970–931 BCE):
Solomon built the First Temple as a permanent house for God (1
Kings 6).
The Temple was dedicated with a grand ceremony, and God’s
presence filled the Temple in the form of a cloud (1 Kings
8:10-11).
Solomon’s reign marked the height of Israel’s power and
prosperity, but his later years were marred by idolatry and
heavy taxation, leading to the division of the kingdom after his
death.
2. The Divided Kingdom
(931–586 BCE)
After Solomon’s death, the kingdom split into two:
Northern Kingdom of Israel (10
tribes, capital: Samaria).
Southern Kingdom of Judah (2
tribes, capital: Jerusalem).
Judah and the Temple:
The Temple remained in Jerusalem, the capital of Judah, and
continued to be the center of worship for the southern kingdom.
Many kings of Judah, such as Hezekiah and Josiah, implemented
religious reforms to restore proper worship at the Temple (2
Kings 18:1-6, 2 Kings 22-23).
Threats to the Temple:
The Temple faced desecration and neglect during periods of
idolatry and apostasy, such as under King Manasseh (2 Kings
21:1-9).
It was also threatened by foreign invasions, such as the attack
by Pharaoh Shishak of Egypt during the reign of Rehoboam (1
Kings 14:25-26).
3. The Fall of
Jerusalem and Destruction of the Temple (586 BCE)
Babylonian Invasion:
The Kingdom of Judah fell to the Babylonian Empire under
Nebuchadnezzar II.
In 586 BCE, after a prolonged siege, the Babylonians destroyed
Jerusalem and the First Temple (2 Kings 25:8-21).
The Ark of the Covenant was lost, and the Temple’s treasures
were looted and taken to Babylon.
Exile of the Jews:
The destruction of the Temple marked the beginning of the Babylonian
Exile, a period of profound trauma and transformation for
the Jewish people.
Significance of the First Temple Period
Religious Center:
The Temple was the focal point of Israelite worship, where
sacrifices, festivals, and pilgrimages were conducted.
It represented God’s presence and covenant with Israel.
Political Symbol:
The Temple symbolized the unity and sovereignty of the Israelite
nation under God.
Its destruction was seen as a divine judgment for the people’s
disobedience.
Cultural Legacy:
The First Temple period laid the foundation for Jewish identity,
liturgy, and theology.
The memory of the Temple continued to inspire hope for
restoration during the exile and beyond.
Conclusion
The
First Temple Period was a time of great spiritual and national
significance for the Jewish people. The Temple stood as a symbol of
God’s presence and Israel’s covenant with Him. Its destruction in 586
BCE marked the end of an era but also set the stage for the eventual
return to Jerusalem and the rebuilding of the Second Temple under
Persian rule. The legacy of the First Temple continues to shape Jewish
faith and identity to this day.
How many years did the first temple and the second temple stand in
jerusalem and what is the current plan for the thid temple. Do you think
the third temple will be build and where will it be located
The First
Temple and Second Temple in Jerusalem were central to Jewish
worship and identity for centuries. Here’s a breakdown of how long each
temple stood, the current discussions about a Third Temple, and
whether it is likely to be built.
Duration of the First and Second Temples
First Temple (Solomon’s Temple):
Constructed:
c. 967–960 BCE (during the reign of King Solomon).
Destroyed:
586 BCE (by the Babylonians under Nebuchadnezzar II).
Years it Stood:
Approximately 374 years.
Second Temple:
Constructed:
516 BCE (completed under Persian rule, led by Zerubbabel).
Expanded and Renovated:
The Second Temple was significantly expanded and beautified by
King Herod the Great starting around 19 BCE.
Destroyed:
70 CE (by the Romans under Titus during the First Jewish-Roman
War).
Years it Stood:
Approximately 586 years (from 516 BCE to 70 CE).
The
Idea of a Third Temple
Biblical and Prophetic Basis:
The concept of a Third Temple is rooted in Jewish
tradition and biblical prophecy. For example:
Ezekiel 40–48 describes a future Temple in great detail.
Many Jews believe the Messiah will oversee the construction
of the Third Temple as part of the messianic era.
Current Plans and Movements:
In modern times, there are groups and organizations actively
preparing for the construction of a Third Temple. These include:
The Temple Institute in Jerusalem, which has created
ritual objects and garments for use in a future Temple.
Efforts to breed a red heifer, which is required for
ritual purification in the Temple (Numbers 19:1-22).
Some religious and political figures in Israel have expressed
support for rebuilding the Temple, though this remains a
controversial and sensitive issue.
Location:
The First and Second Temples were located on the Temple Mount in
Jerusalem, known in Hebrew as Har HaBayit and in Arabic
as Haram al-Sharif.
The Temple Mount is currently home to two significant Islamic
structures: the Dome of the Rock and the Al-Aqsa
Mosque.
Any attempt to build a Third Temple would likely face
significant political, religious, and logistical challenges due
to the site’s importance to both Jews and Muslims.
Will
the Third Temple Be Built?
Religious Perspectives:
Many Orthodox Jews believe the Third Temple will be built by the
Messiah in the future, and human efforts to build it prematurely
are discouraged.
Some more activist groups, however, advocate for immediate
construction, viewing it as a religious obligation.
Political and Practical Challenges:
The Temple Mount is one of the most contested religious sites in
the world. Any attempt to build a Third Temple would likely
provoke intense international conflict.
The Israeli government has historically maintained the status
quo on the Temple Mount, allowing Muslims to administer the
site while Jews are permitted to visit but not pray there.
Speculation and Prophecy:
Some Christian and Jewish eschatological traditions view the
construction of the Third Temple as a sign of the end times or
the messianic era.
However, the timing and circumstances of its construction remain
a matter of faith and speculation.
Conclusion
The First Temple stood for approximately 374 years,
and the Second Temple for about 586 years.
The idea of a Third Temple is deeply rooted in Jewish
tradition and prophecy, but its construction faces significant
religious, political, and practical challenges.
While some groups are actively preparing for a Third Temple, its
actual construction would likely require dramatic changes in the
geopolitical and religious landscape of Jerusalem.
The location would almost certainly be the Temple Mount, but
this remains a highly sensitive and contested issue.
Whether the Third Temple will be built depends on one’s
perspective—religious, political, or prophetic. For now, it remains a
powerful symbol of hope and restoration for many Jews and a topic of
intense debate and speculation.
I am trying to understand Sabbath and how the Jews have observed it
throughout their history - did the jews ever forgot the Sabbath. in
context of this passage 2 Chronicles 36:21 To fulfill the word of the
LORD by the mouth of Jeremiah, until the land had enjoyed her Sabbaths:
God had commanded Israel to observe a Sabbath for the land, allowing it
to rest every seven years (Exodus 23:10-11). The people of Judah had
denied the land its Sabbaths over a period of some 490 years, meaning
that they “owed” the land 70 Sabbaths, and to fulfill seventy years God
took the years back during the Babylonian exile. i. This was promised to
a disobedient Israel hundreds of years before: Then the land shall enjoy
its sabbaths as long as it lies desolate and you are in your enemies’
land; then the land shall rest and enjoy its sabbaths. As long as it
lies desolate it shall rest; for the time it did not rest on your
sabbaths when you dwelt in it. (Leviticus 26:34-35) ii. Jeremiah spoke
of the 70 years of exile in two places: Jeremiah 25:11-13 and Jeremiah
29:10.
The
concept of the Sabbath is central to Jewish faith and practice, and its
observance has evolved throughout Jewish history. The passage you
referenced from 2 Chronicles 36:21 highlights a specific aspect
of the Sabbath related to the land, known as the Sabbatical Year (or Shmita),
and connects it to the Babylonian exile. Let’s break this down and
explore how the Sabbath has been observed and whether the Jews ever
"forgot" it.
The
Sabbath in Jewish Tradition
Biblical Commandment:
The Sabbath (Shabbat) is rooted in the Torah, where it is
commanded as a day of rest and holiness (Exodus 20:8-11,
Deuteronomy 5:12-15).
It is also tied to creation, as God rested on the seventh day
(Genesis 2:2-3).
Sabbatical Year (Shmita):
In addition to the weekly Sabbath, the Torah commands a Sabbath
for the land every seven years (Exodus 23:10-11, Leviticus
25:1-7).
During the Sabbatical Year, the land was to lie fallow, and
debts were to be forgiven (Deuteronomy 15:1-2).
The
Context of 2 Chronicles 36:21
The Land’s Sabbath Rest:
The passage in 2 Chronicles 36:21 refers to the Sabbatical
Year and connects it to the Babylonian exile.
According to Leviticus 26:34-35, if the Israelites disobeyed
God’s commandments, the land would "enjoy its Sabbaths" while
they were in exile, making up for the years the land was not
allowed to rest.
The 70-Year Exile:
The 70-year exile (Jeremiah 25:11-13, 29:10) is interpreted as a
way for the land to "repay" the 70 Sabbatical Years it was
denied over a period of 490 years (70 x 7 = 490).
This suggests that the people of Judah had neglected the
Sabbatical Year for centuries, leading to divine judgment.
Did
the Jews Forget the Sabbath?
Neglect of the Sabbatical Year:
The passage in 2 Chronicles 36:21 implies that the Sabbatical
Year was largely ignored for centuries. This neglect was
part of a broader pattern of disobedience to God’s commandments.
The prophets frequently rebuked Israel and Judah for failing to
observe God’s laws, including Sabbath-related commandments
(e.g., Jeremiah 17:19-27, Nehemiah 13:15-18).
Weekly Sabbath Observance:
While the Sabbatical Year was neglected, there is less evidence
to suggest that the weekly Sabbath was entirely
forgotten. However, its observance likely varied depending on
the spiritual state of the people.
For example:
During periods of apostasy, Sabbath observance may have been
lax or ignored by many (Ezekiel 20:12-24).
During periods of revival, such as under King Hezekiah or
after the return from exile, Sabbath observance was restored
and emphasized (Nehemiah 10:31, 13:15-22).
Post-Exilic Restoration:
After the Babylonian exile, leaders like Ezra and Nehemiah
worked to restore Sabbath observance as part of their broader
efforts to renew the covenant and rebuild Jewish life (Nehemiah
13:15-22).
The Sabbath became a key marker of Jewish identity and
faithfulness to God.
The
Sabbath Throughout Jewish History
Biblical Period:
The Sabbath was a central commandment, but its observance
fluctuated depending on the faithfulness of the people and their
leaders.
Prophets like Isaiah emphasized the importance of honoring the
Sabbath (Isaiah 58:13-14).
Second Temple Period:
By the time of the Second Temple, Sabbath observance was
well-established as a core Jewish practice.
The Pharisees and other Jewish groups placed great emphasis on
Sabbath laws, though debates arose over how strictly to
interpret them (e.g., Matthew 12:1-14).
Rabbinic Judaism:
After the destruction of the Second Temple (70 CE), the rabbis
developed detailed laws and traditions around Sabbath
observance, codified in the Mishnah and Talmud.
The Sabbath became a cornerstone of Jewish life, with rituals
like lighting candles, reciting blessings, and refraining from
work.
Modern Times:
Today, the Sabbath remains a vital part of Jewish practice,
though observance varies among different Jewish communities
(Orthodox, Conservative, Reform, etc.).
For many Jews, the Sabbath is a time of rest, prayer, family,
and community.
Key
Takeaways
The passage in 2 Chronicles 36:21 highlights the neglect of
the Sabbatical Year (the land’s Sabbath) as a reason for the
70-year Babylonian exile.
While the Sabbatical Year was ignored for centuries, the weekly
Sabbath was likely observed inconsistently, depending on the
spiritual state of the people.
After the exile, Sabbath observance was restored and became a
defining feature of Jewish identity.
The Sabbath has remained a central practice throughout Jewish
history, evolving in its interpretation and observance but always
serving as a sign of the covenant between God and Israel.
By
understanding this context, we see how the Sabbath is not just a day of
rest but also a symbol of obedience, restoration, and divine
faithfulness.
how long was the Jews exile to babylon
The
exile of the Jews to Babylon, often referred to as the Babylonian
Captivity, lasted for approximately 70 years, according to
biblical and historical sources. Here’s a breakdown of the timeline and
key events:
Timeline of the Babylonian Exile
Beginning of the Exile (605–586 BCE):
The exile began in stages, starting with the first
deportation in 605 BCE, when Nebuchadnezzar II of Babylon
besieged Jerusalem and took prominent Jews, including Daniel and
his companions, to Babylon (Daniel 1:1-6).
A second deportation occurred in 597 BCE, when Nebuchadnezzar
deposed King Jehoiachin and exiled more Jews, including the
prophet Ezekiel (2 Kings 24:10-16).
The final and most devastating deportation took place in 586
BCE, when Nebuchadnezzar destroyed Jerusalem and the First
Temple, exiling a large portion of the population to Babylon (2
Kings 25:8-21).
Duration of the Exile (586–539 BCE):
The exile lasted from the destruction of Jerusalem in 586 BCE
until the Persian conquest of Babylon in 539 BCE, when
Cyrus the Great allowed the Jews to return to their homeland.
This period of 70 years is mentioned in the Bible as a
fulfillment of prophecy (Jeremiah 25:11-12, 29:10).
Return from Exile (538 BCE and Beyond):
In 538 BCE, Cyrus the Great issued the Edict of Cyrus,
permitting the Jews to return to Jerusalem and rebuild the
Temple (Ezra 1:1-4).
The first wave of returnees, led by Sheshbazzar and later
Zerubbabel, began the process of rebuilding the Temple, which
was completed in 516 BCE (Ezra 6:15).
Why
70 Years?
The 70-year
duration of the exile is significant both biblically and
historically:
Biblical Prophecy:
The prophet Jeremiah predicted that the Jews would serve Babylon
for 70 years as a consequence of their disobedience (Jeremiah
25:11-12, 29:10).
This period was also seen as a way for the land to "rest" and
make up for the 70 Sabbatical Years that had been neglected (2
Chronicles 36:21, Leviticus 26:34-35).
Historical Context:
The 70-year period aligns with the rise and fall of the
Neo-Babylonian Empire, which dominated the region from
approximately 609 BCE to 539 BCE.
The exile ended when the Persian Empire, under Cyrus the Great,
conquered Babylon and implemented a policy of allowing displaced
peoples to return to their homelands.
Life
During the Exile
Conditions in Babylon:
The Jews were not enslaved but were settled in communities where
they could maintain their identity, practice their religion, and
even prosper in some cases (e.g., Daniel, Esther).
They faced challenges to their faith and culture, as seen in the
stories of Daniel and his friends, who resisted assimilation
into Babylonian society.
Spiritual and Cultural Impact:
The exile was a transformative period for the Jewish people,
leading to the development of new religious practices, such as
synagogue worship and increased emphasis on Scripture.
It also deepened their sense of identity and hope for
restoration, as reflected in the writings of prophets like
Ezekiel and Second Isaiah (Isaiah 40-55).
Conclusion
The
Babylonian exile lasted approximately 70 years, from 586 BCE to
539 BCE. This period was a time of judgment, reflection, and renewal for
the Jewish people, shaping their religious and cultural identity in
profound ways. The return from exile under Persian rule marked the
beginning of a new chapter in Jewish history, with the rebuilding of
Jerusalem and the Second Temple.
can you help me with a timeline of Jews from the time they were exile to
babylon until they return to rebuild under the Persians
Certainly! Here’s a detailed timeline of the Jewish people from
the time of their exile to Babylon until their return and rebuilding
under the Persian Empire. This timeline integrates biblical, historical,
and archaeological sources to provide a comprehensive overview.
Timeline of the Babylonian Exile and Return
1. The Babylonian Exile
(605–539 BCE)
605 BCE:
First Deportation:
Nebuchadnezzar II of Babylon besieges Jerusalem during the reign
of King Jehoiakim of Judah. He takes prominent Jews, including
Daniel and his companions, to Babylon (Daniel 1:1-6).
This marks the beginning of the 70-year exile prophesied by
Jeremiah (Jeremiah 25:11-12).
597 BCE:
Second Deportation:
Nebuchadnezzar deposes King Jehoiachin of Judah and exiles more
Jews, including the prophet Ezekiel (2 Kings 24:10-16).
Zedekiah is appointed as a puppet king over Judah.
586 BCE:
Destruction of Jerusalem and the First Temple:
After Zedekiah rebels against Babylon, Nebuchadnezzar returns,
destroys Jerusalem, and burns the Temple (2 Kings 25:8-21).
A large portion of the population is exiled to Babylon, marking
the final and most devastating deportation.
A small remnant of Jews remains in Judah under the
Babylonian-appointed governor, Gedaliah (2 Kings 25:22-26).
582 BCE:
Third Deportation:
After Gedaliah is assassinated, more Jews are taken to Babylon
(Jeremiah 52:30).
539 BCE:
Fall of Babylon:
Cyrus the Great of Persia conquers Babylon, ending the
Neo-Babylonian Empire.
Cyrus issues the Edict of Cyrus (538 BCE), allowing the
Jews to return to Jerusalem and rebuild the Temple (Ezra 1:1-4).
2. The Return and
Rebuilding (538–516 BCE)
538 BCE:
First Wave of Returnees:
A group of Jews, led by Sheshbazzar (a prince of Judah), returns
to Jerusalem with permission from Cyrus to rebuild the Temple
(Ezra 1:8-11).
The returnees lay the foundation for the Second Temple but face
opposition from local populations, including the Samaritans
(Ezra 4:1-5).
522 BCE:
Reign of Darius I:
Darius I becomes king of Persia and supports the rebuilding of
the Temple after the project stalls.
The prophets Haggai and Zechariah encourage the people to resume
construction (Haggai 1:1-15, Zechariah 1:1-6).
516 BCE:
Completion of the Second Temple:
The Second Temple is completed and dedicated during the sixth
year of Darius I’s reign (Ezra 6:15).
This marks the end of the 70-year exile period prophesied by
Jeremiah.
3. Further Returns and
Reforms (5th Century BCE)
458 BCE:
Ezra’s Return:
Ezra the scribe and priest returns to Jerusalem during the reign
of Artaxerxes I (Ezra 7:1-10).
Ezra leads religious reforms, emphasizing the study and
observance of the Torah (Ezra 7:25-26).
445 BCE:
Nehemiah’s Return:
Nehemiah, the cupbearer to Artaxerxes I, is appointed governor
of Judah and returns to Jerusalem to rebuild the city walls
(Nehemiah 2:1-8).
Despite opposition, Nehemiah completes the walls in 52 days
(Nehemiah 6:15).
Nehemiah and Ezra work together to restore Jewish religious and
social life (Nehemiah 8:1-12).
Key
Events and Figures
Babylonian Exile (605–539 BCE):
Nebuchadnezzar II: Babylonian king responsible for the exile.
Daniel: Jewish exile who rose to prominence in Babylon.
Ezekiel: Prophet who ministered to the exiles in Babylon.
Persian Period (539–332 BCE):
Cyrus the Great: Persian king who allowed the Jews to return.
Darius I: Persian king who supported the completion of the
Second Temple.
Artaxerxes I: Persian king who supported Ezra and Nehemiah.
Returnees and Leaders:
Sheshbazzar: Leader of the first wave of returnees.
Zerubbabel: Governor of Judah who oversaw the rebuilding of the
Temple.
Ezra: Scribe and priest who led religious reforms.
Nehemiah: Governor who rebuilt Jerusalem’s walls.
Significance of the Timeline
The 70-year exile (605–539 BCE) fulfilled Jeremiah’s prophecy
and allowed the land to "rest" after centuries of neglected
Sabbatical Years (2 Chronicles 36:21, Leviticus 26:34-35).
The return under Persian rule marked a new era of Jewish
self-governance and religious renewal.
The rebuilding of the Temple and Jerusalem’s walls restored Jewish
identity and laid the foundation for Second Temple Judaism.
This
timeline highlights the resilience of the Jewish people and the
fulfillment of divine promises, even in the face of exile and hardship.
Please help me understand the destruction of of the Jewish second temple
and what was the events leading to the destruction and who are key
Jewish and roman leaders at that time
The destruction of
the Second Temple in 70 CE was a catastrophic event in Jewish
history, marking the end of Jewish sovereignty in ancient Judea and the
beginning of the Jewish diaspora. This event was the culmination of a
series of political, religious, and social tensions between the Jewish
population and the Roman Empire. Let’s explore the events leading to the
destruction, the key figures involved, and the aftermath.
Background: Roman Rule and Jewish Unrest
Roman
Occupation of Judea:
Judea came
under Roman control in 63 BCE, when Pompey the Great conquered
Jerusalem.
The Romans
installed client kings, such as Herod the Great (37–4
BCE), who expanded and beautified the Second Temple but was also
seen as a Roman puppet.
After Herod’s
death, Judea became a Roman province governed by procurators,
who often exploited and oppressed the Jewish population.
Growing
Tensions:
Roman
policies, such as heavy taxation and the placement of Roman
symbols in Jerusalem, angered the Jewish population.
Religious and
nationalist fervor grew, with many Jews longing for independence
and the restoration of a Jewish kingdom.
Key Jewish Leaders
Jewish
Factions:
The Jewish
population was divided into several factions, each with
different responses to Roman rule:
Zealots:
Radical nationalists who advocated armed rebellion against
Rome.
Sadducees:
The priestly elite who cooperated with the Romans to
maintain their power.
Pharisees:
Religious leaders who focused on Torah study and avoided
direct confrontation with Rome.
Essenes:
A separatist group that withdrew from mainstream society,
possibly associated with the Dead Sea Scrolls.
Key Figures:
Eleazar
ben Simon:
A Zealot leader who played a key role in the revolt.
John of
Gischala:
A Zealot commander who controlled parts of Jerusalem during the
siege.
Simon bar
Giora:
A charismatic leader of another rebel faction, known for his
populist appeal.
Key Roman Leaders
Emperor Nero
(54–68 CE):
Nero was
emperor when the Jewish revolt began in 66 CE. His harsh
policies and mismanagement contributed to the unrest in Judea.
Vespasian
(69–79 CE):
A Roman
general sent by Nero to quell the revolt. He led the Roman
campaign in Judea before returning to Rome to become emperor in
69 CE.
Titus (79–81
CE):
Vespasian’s
son and the Roman general who ultimately besieged and destroyed
Jerusalem in 70 CE. He later became emperor.
Events Leading to the Destruction
The Jewish
Revolt (66–70 CE):
The revolt
began in 66 CE, sparked by Roman abuses and Jewish nationalist
aspirations.
Jewish rebels
successfully expelled the Roman garrison from Jerusalem and took
control of the city.
Roman Response:
Nero
dispatched Vespasian to crush the revolt. Vespasian methodically
reconquered Judea, capturing key cities like Jaffa and Galilee.
In 69 CE,
Vespasian returned to Rome to become emperor, leaving his son
Titus in charge of the campaign.
The Siege of
Jerusalem (70 CE):
Titus
besieged Jerusalem in the spring of 70 CE. The city was divided
by infighting among Jewish factions, weakening their resistance.
The Romans
breached the city walls after months of siege, leading to
widespread destruction and slaughter.
The Second
Temple was burned and destroyed on Tisha B’Av (the 9th
day of the Hebrew month of Av), a date that became a day of
mourning in Jewish tradition.
Aftermath of the Destruction
Fall of Judea:
The
destruction of the Temple marked the end of Jewish sovereignty
in Judea. The last Jewish stronghold, Masada, fell in 73 CE.
Judea was
renamed Syria Palaestina by the Romans, and Jerusalem was
rebuilt as a Roman city, Aelia Capitolina.
Jewish
Diaspora:
Many Jews
were killed, enslaved, or exiled, leading to the spread of
Jewish communities across the Roman Empire and beyond.
The
destruction of the Temple forced Judaism to adapt, shifting
focus from Temple-based rituals to synagogue-based worship and
Torah study.
Historical and
Religious Impact:
The
destruction of the Second Temple is commemorated annually on Tisha
B’Av, a day of fasting and mourning.
It marked the
end of the Second Temple period and the beginning of the Rabbinic
era, during which the Mishnah and Talmud were developed.
Conclusion
The destruction of
the Second Temple in 70 CE was a pivotal event in Jewish history,
resulting from a combination of Roman oppression and Jewish resistance.
Key figures like Titus and Vespasian led the Roman
campaign, while Jewish leaders such as Eleazar ben Simon and John
of Gischala fought for independence. The Temple’s destruction ended
Jewish sovereignty in Judea and transformed Judaism, setting the stage
for the development of Rabbinic Judaism and the Jewish diaspora. The
event remains a profound symbol of loss and resilience in Jewish memory.
The layout
of the Tabernacle and the encampment of the tribes of Israel was a
highly organized and symbolic arrangement, reflecting God's presence at
the center of His people. Here's a breakdown:
Layout of the Tabernacle:
The
Tabernacle itself was divided into three main areas:
The Outer Court:
This was the open
area surrounding the Tabernacle tent.
It contained:
The Altar of Burnt Offering:
Where animal sacrifices were offered. Symbolizing atonement
for sin.
The Laver:
A basin of water for the priests to wash their hands and
feet, representing purification.
The Holy Place:
This was the first
room within the Tabernacle tent.
It contained:
The Table of Showbread:
With twelve loaves of bread, representing God's provision
for the twelve tribes.
The Golden Lampstand (Menorah):
Providing light, symbolizing God's light and presence.
The Altar of Incense:
Where incense was burned, symbolizing the prayers of the
people ascending to God.
The Holy of Holies:
This was the
innermost room, the most sacred place.
It contained:
The Ark of the Covenant:
Containing the Ten Commandments, a pot of manna, and Aaron's
rod. It symbolized God's presence and throne.
The Ark's cover,
the Mercy Seat, was where God's presence was especially
manifested.
Tribal Arrangement:
The twelve tribes of
Israel were arranged around the Tabernacle in a specific order, as
described in the book of Numbers.
The Levites were
positioned closest to the Tabernacle, as they were responsible for
its care and service.
The other tribes were
divided into four groups of three, positioned to the east, south,
west, and north of the Tabernacle.
East: Judah, Issachar, and Zebulun.
South: Reuben, Simeon, and Gad.
West: Ephraim, Manasseh, and Benjamin.
North: Dan, Asher, and Naphtali.
This1
arrangement emphasized that God was at the center of the nation's
life.
Symbolic Meanings:
Centrality of God:
The Tabernacle's position in the center of the camp demonstrated
that God was the focal point of Israel's life.
Order and Organization:
The precise arrangement of the tribes reflected God's desire for
order and organization.
Access to God:
The Tabernacle provided a designated place for the Israelites to
approach God through the priestly ministry.
Atonement and Purification:
The sacrifices and washings in the Outer Court symbolized the need
for atonement and purification before approaching God.
God's Provision and Presence:
The items in the Holy Place represented God's provision, light, and
the prayers of His people.
God's Dwelling Place:
The Holy of Holies represented God's dwelling place among His
people.
The
Tabernacle and its layout served as a powerful visual representation of
God's presence, His holiness, and His desire to dwell among His people.
"If you
keep silence at such a time as this, relief and deliverance will rise
for the Jews from another quarter, but you and your father's family will
perish. Who knows? Perhaps you have come to royal dignity for just such
a time as this."
—Esther 4:14
OUR HUMAN CONDITION
Being different can bring trouble, can even be dangerous. Better to keep
what we believe to our¬selves. Certainly don't want to offend anyone by
what we say or do. Being serious about beliefs seems to rub people the
wrong way. We want to get along with others, especially people in power.
Better lie low.
PSALM OF THE WEEK
Keep Esther's people in mind as you pray Psalm
83 aloud daily. While the psalmist names nations and people
threatening Israel in his day, call to mind the many forms of
persecution Jews have faced down through history. Pray daily for Israel
and its neighbors now that they may achieve a peace beneficial to all.
PRAYER
Pray daily before study:
"Save us by your might; answer our prayer, so that the people you love
may be rescued" (Psalm 60:5, TEV
Being faithful community, we act in God's name when God seems silent. We
stand up to persecution on God's behalf—whatever the form, wherever it
occurs.Day 1
Esther 1-3 (Queen Vashti,
Mordecai and Esther, Esther becomes queen, Haman's plot); Exodus 17
(Israel defeats Amalekites)
Day 2 Esther 4-6 (Esther plans to help her people, Mordecai honored); 1
Samuel 15 (Saul's war with the Amalekites)
Day 3 Esther 7-10 (Esther's feast, Haman hanged, Mordecai promoted,
edict revoked, enemies of the Jews destroyed, Purim)
Day 4 Esther (Greek Version, Apocrypha duction; 11-12 (Addition A); 1-3;
13 (Addition B); 3-4; 13 (Addition C)
Day 5 Esther (Greek Version, Apocrypha)-14 (Addition C); 15 (Addition
D); 5-8; 16 (Addition E); 8:13-10:3; 10:4-11:1 (Addi¬tion F)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
Day 7 Rest
The Book of Esther,
though set in ancient Persia, resonates with modern-day concerns for
Jewish people and Israel, particularly in the face of threats like those
from Hamas and Hezbollah. Here's how:
Existential
Threats:
The core of
Esther's narrative is the threat of annihilation against the
Jewish people, orchestrated by Haman. This mirrors the
modern-day threats from groups like Hamas and Hezbollah, whose
stated goal is the destruction of Israel.
The feeling
of vulnerability and the need to defend oneself is a recurring
theme in both the biblical story and contemporary Jewish
experiences.
Hidden Dangers:
In Esther,
the danger arises from within the established power structure.
This can be seen as analogous to the way that modern threats can
arise from within or from neighboring areas.
The fact that
the danger was hidden, until Mordecai uncovered it, is also a
modern parallel. Today, intelligence agencies, and other watch
groups, must constantly be vigilant in order to uncover hidden
threats.
The Importance of
Action:
Esther's
story highlights the importance of taking action in the face of
danger. Her willingness to risk her life to save her people is a
powerful example.
This
resonates with the modern-day need for vigilance and proactive
defense in the face of threats.
The theme of
Antisemitism:
Haman's
hatred of the jews is a clear example of antisemitism. This is a
theme that is still very present in the world today. The modern
day calls for annihilation of the jewish people and the state of
Israel, are modern examples of this ancient hatred.
The theme of Gods
hidden hand:
While God is
not overtly mentioned in the book of Esther, the events of the
book show what many believe to be Gods providential hand at
work. This theme is often used by people of faith, when
discussing the modern day survival of the state of Israel.
It's important to
acknowledge that using biblical narratives to interpret contemporary
events can be complex and subject to varying interpretations. However,
the Book of Esther provides a powerful framework for understanding the
enduring themes of survival, resilience, and the fight against
existential threats that continue to face Jewish people today.
It's important to
remember that Jewish holidays begin at sundown on the evening before the
date listed. Also, because the Jewish calendar is lunisolar, the dates
on the Gregorian calendar change every year. Here's a general overview
of the major Jewish holidays for 2024 and 2025:
2024:
Rosh Hashanah:
Evening of
October 2nd to evening of October 4th.
Yom Kippur:
Evening of
October 11th to evening of October 12th.
Sukkot:
Evening of
October 16th to evening of October 23rd.
Hanukkah:
Evening of
December 25th to evening of January 2nd (2025).
2025:
Purim:
Evening of
March 13th to March 14th 2025.
Pesach
(Passover):
Evening of
April 12th to evening of April 20th.
Shavuot:
Evening of
June 1st to evening of June 3rd.
Rosh Hashanah:
Evening of
September 22nd to evening of September 24th.
Yom Kippur:
Evening of
October 1st to evening of October 2nd.
Sukkot:
Evening of
October 6th to evening of October 13th.
Hanukkah:
Evening of
December 14th to evening of December 22nd.
To get precise and
detailed information, especially for minor holidays or for observance
variations, I recommend checking these resources:
Hebcal.com:
This website provides very detailed and accurate Jewish calendar
information.
Chabad.org:
This site is also a great resource for Jewish holiday dates and
information.
I hope this helps!
Understanding Jewish
festivals involves grasping the Jewish calendar's unique structure and
the historical and spiritual significance of each holiday. Here's a
breakdown:
The Jewish Calendar:
Lunisolar:
The Jewish
calendar is lunisolar, meaning it's based on both the cycles of
the moon (lunar months) and the sun (solar year).
Months are
determined by the moon's phases, while years are adjusted to
align with the solar cycle, ensuring festivals remain in their
appropriate seasons.
This
adjustment involves adding a leap month (Adar I) in certain
years, following a 19-year cycle.
Relationship to
the Modern Calendar:
Because of
the lunisolar nature, Jewish holidays shift on the Gregorian
(modern) calendar each year.
Therefore, a
holiday like Passover, which occurs in the spring, will fall on
different dates in March or April from year to year.
To find the
corrisponding date, one must consult a Jewish calender for the
current year.
Major Jewish
Festivals:
Rosh Hashanah
(Jewish New Year):
Celebrates
the creation of the world.
Marks the
beginning of a 10-day period of repentance leading to Yom
Kippur.
Observed with
special prayers, blowing the shofar (ram's horn), and symbolic
foods like apples dipped in honey.
Yom Kippur (Day
of Atonement):
The holiest
day of the Jewish year.
A day of
fasting, prayer, and seeking forgiveness for sins.
Focuses on
repentance and reconciliation.
Sukkot (Feast of
Tabernacles):
A harvest
festival commemorating the Israelites' wanderings in the desert.
Observed by
building and dwelling in temporary structures called sukkot.
Includes
rituals with the lulav (palm branch, myrtle, and willow) and
etrog (citron).
Hanukkah
(Festival of Lights):
Celebrates
the Maccabees' victory over the Syrian-Greeks and the
rededication of the Temple.
Observed by
lighting the Hanukkah menorah for eight nights.
Involves
playing dreidel and eating foods fried in oil.
Purim (Feast of
Lots):
Commemorates
the deliverance of the Jewish people from Haman's plot in the
Book of Esther.
Celebrated
with reading the Megillah (Book of Esther), giving gifts, and
festive meals.
Costumes are
worn, and noisemakers are used.
Pesach
(Passover):
Celebrates
the Exodus from Egypt.
Observed with
a Seder meal, where the story of the Exodus is retold.
Involves
abstaining from leavened bread (chametz).
Shavuot (Feast of
Weeks):
Commemorates
the giving of the Torah at Mount Sinai.
Observed with
study, prayer, and eating dairy foods.
Modern Additions:
Yom HaShoah
(Holocaust Remembrance Day):
Commemorates
the victims of the Holocaust.
Yom HaZikaron
(Israeli Memorial Day):
Honors fallen
Israeli soldiers and victims of terrorism.
Yom HaAtzmaut
(Israeli Independence Day):
Celebrates
the establishment of the State of Israel.
These festivals
provide a framework for Jewish life, connecting historical events with
spiritual and ethical values.
I
would like understand why Queen Vashti reject the persian king
Artaxerxes in the banquet. Any historical legend on this
The story of Queen
Vashti's refusal to appear before King Ahasuerus (Xerxes) at his
banquet, as told in the Book of Esther, has been subject to various
interpretations. Here's a breakdown of the key points and some of the
historical and legendary context:
Biblical Account:
The Book of
Esther states that King Ahasuerus, in a state of revelry, commanded
Queen Vashti to appear before him and his assembled guests to
display her beauty.
Vashti refused to
comply, and this act of defiance greatly angered the king.
The king's
advisors warned that Vashti's disobedience could set a dangerous
precedent, encouraging other women to disrespect their husbands.
As a result, the
king deposed Vashti.
Interpretations and
Legends:
Modesty and
Dignity:
Many
interpretations emphasize Vashti's refusal as an act of modesty
and dignity. It's suggested that the king's request was
demeaning, and she chose to protect her honor.
Rabbinic
Tradition:
Some rabbinic
traditions elaborate on the king's request, suggesting that he
intended Vashti to appear naked or nearly so. This
interpretation further emphasizes Vashti's courageous stand
against humiliation.
Political
Implications:
It's also
possible that Vashti's refusal had political implications.
Perhaps she was asserting her own power and independence, or
perhaps there were tensions within the royal court.
Historical
Context:
It's
important to remember that the Persian court was governed by
strict customs and protocols. Disobedience to the king's command
was a serious offense.
It is also
documented that Xerxes was known for his temper, so it is very
possible that any form of perceived disobediance, would cause a
very negative reaction.
Key Takeaways:
Vashti's refusal
is a pivotal moment in the Book of Esther, setting the stage for
Esther's rise to become queen.
Her act has been
interpreted as a symbol of female strength and resistance against
male authority.
The exact reasons
for her refusal remain somewhat open to interpretation, but it is
clear that it was a very serious act of defiance.
In essence, whether
driven by modesty, defiance, or political calculation, Vashti's refusal
had significant consequences, both within the biblical narrative and in
its subsequent interpretations.
In
the second year of the reign of
Artaxerxes the Great, on the first day of Nisan,
Mordecai of the tribe of
Benjamin, Jew living in the city
of Susa, was taken captive from Jerusalem by King Nebuchadnezzar of
Babylon with King Jeconiah of Judea.
He had a dream. In the dream there
are two great dragons, both
ready to fight, 1 dragon rep every nations against a nation of righteous
people. It was a day
of darkness tribulation and distress, affliction for the
righteous nation. They cried out to God, like a tiny spring, there
came a great river with abundant
water; light came, and the sun rose, and they
overcome and devoured those held in honor.
Mordecai’s dream is a foreshadow of the fate facing the Jewish nation
and the final miraculous victory depends on their determination.
Scene 1 - A Plot against the
King
First
Mordecai first delivered 2 enunchs -Gabatha
and Tharra, the two eunuchs plotting against King Artaxerxes and
was commemorated and rewarded to serve in the court .
Second,
Haman son of Hammedatha, a Bougean
2nd in command to the King, vowed revenge for them.
Scene 2- Artaxerxes’s Banquet
Artaxerxes who
ruled over one hundred twenty-seven
provinces from India to Ethiopia, gave banquet for his Friends
the Persians and Median nobles, and the governors of the satrapies- over
celebration of one hundred eighty days, 5 at
the end of the wedding feast the king gave a special grand and
magnificent drinking party for six days
in the courtyard of the royal palace to display his wealth and
grandeur of jewelleries to according to the pleasures of his guests. Meanwhile, Queen Vashti
gave a drinking party for the women in the palace.
Scene 3 - Dismissal of Queen
Vashti
On
the seventh day, when the king was in good humor, he told Haman, Bazan, Tharra,
Boraze, Zatholtha, Abataza, and Tharaba, the seven eunuchs who served
King Artaxerxes, 1 to
escort the Queen to him in order to proclaim her as queen and to
place the diadem on her head and to have her display her beauty to all
the governors and the people of various nations, for she was indeed a
beautiful woman. 2 But
Queen Vashti refused to obey him.
This offended the King as it sets a bad example for his kingdom ie.
dishonoring their husbands. A royal decree was issued against Queen
Vashti casting her aside for wrong behaviour- and so that men would be
feared in their households. It was strange, after these things, the
king’s anger abated, and he no longer remembered Vashti or remembered
what he had said and how he had condemned her. Maybe too much drinking.
After dispose of Queen Vashti, The
decree of the king was proclaimed to look for a new queen amongst the
beautiful young virgins in the city of
Susa. Many young women were gathered in the city of Susa in
custody of Gai, the enunch. Amongst them was Esther, Mordecai had commanded her not to
disclose her people or country.
Mordecai
had a foster child, Esther, the
daughter of his father’s brother, Aminadab. When her parents
died, he brought her up as a wife for himself. The young woman was
beautiful in appearance.
Together with 7 other young women
chosen from the palace, Esther joined the harem for
twelve months of cosmetic
treatment and preaparation -: six
months anointing themselves with oil of myrrh and six months with spices
and ointments.
He pleased Gai and won his favor,
and he quickly provided her with ointments and her portion of food, he
treated her and her maids with special favor in the harem.
Then
she goes in to the king; she is handed to the person appointed and goes
with him from the harem to the king’s palace.
In
the evening she enters, and in the morning she departs to the second
harem, where Gai the king’s eunuch is in charge of the women, and she
does not go in to the king again unless she is summoned by name.
Scene 5- Esther Becomes Queen
Esther went in to King Artaxerxes in the twelfth month, which is Adar,
in the seventh year of his reign.And the
king loved Esther passionately, and she found favor beyond all the other
virgins, and he put on her the queen’s diadem. Then the king gave a
drinking party lasting seven days for
all his Friends and the officers to celebrate his marriage to Esther,
and he granted a remission of taxes to those who were under his rule.
Meanwhile
Mordecai was serving in the court. Esther had not
disclosed her country, for thus Mordecai had instructed her to fear God
and keep his laws, just as she had done when she was with him. So Esther
did not change her way of life.
Scene 6- The Plot Discovered
Two of the king’s eunuchs, who were
chief bodyguards, were upset
because of Mordecai’s advancement, and they
plotted to kill King Artaxerxes. 22 The
matter became known to Mordecai, and he warned Esther, who in turn
revealed the plot to the king. 23 He investigated the
two eunuchs and hanged them. Then the king ordered that
a record commemorating Mordecai’s
goodwill be deposited in the royal archive.
Scene 7 Mordecai Refuses to Do
Obeisance
When Mordecai refused to subject to
obeisance to Haman, he became furiously angry and
resolved to destroy all the Jews under Artaxerxes’s rule- in the
twelfth year of his reign, Haman came
to a decision - on a specific day after casting lots-
on the fourteenth day of the month of
Adar.
Scene 8 Decree against the Jews
8 Then
Haman instigated a decree to destroy
the Jews, and he will pay ten thousand talents of silver into the king’s
treasury.So the king took off his signet ring
and gave it to Haman to seal the decree[that was to be
written against the Jews. The king told Haman, “Keep the money, and do
whatever you want with that nation.”
Instructions were sent by couriers throughout all the empire of
Artaxerxes to destroy the Jewish people in a single day of the twelfth
month, which is Adar, and to plunder their goods.
That
Haman pointed out to us that among all the nations in the world there is
scattered a certain hostile people who have laws contrary to those of
every nation and continually disregard the ordinances of kings, so that
the unifying of the kingdom that we honorably intend cannot be brought
about. We understand that this people, and it alone,
stands constantly in opposition to all humanity, perversely following a
strange manner of life and laws, and is ill-disposed to our interests,
doing all the harm they can so that our kingdom may not attain
stability. That all Jews, wives and children included—be utterly
destroyed by the swords of their enemies, without pity or restraint, on
the fourteenth day of the twelfth month, Adar, of this present year.
Scene 9 Esther dilemma
When
Mordecai learned of all that had been done,
he tore his clothes, put on sackcloth, and sprinkled himself with ashes;
then he rushed through the street of the city, shouting loudly: “An
innocent nation is being destroyed!Then Esther
summoned Hachratheus, the eunuch who
attended her, and dispatched him to get accurate information for her
from Mordecai.[b]
So
Mordecai told him and gave a copy of the edict,
to show to Esther, and he told him to
charge her to go in to the king and plead for his favor in behalf of the
people.
Mordecai challenge Esther to save
them. However, only the one to whom the
king stretches out the golden scepter is safe—and it is now thirty days
since Esther was called to go to the king.”. If you take no heed
at such a time as this, help and protection will come to the Jews from
another quarter, but you and your father’s family will perish.
And who knows whether it was not for
such a time as this that you were made queen?” 15
Then Esther asked the Jews who are
in Susa and fast for three days and
nights do not eat or drink, and my maids and I will also go without
food. After that I will go to the king, contrary to the law, even if I
must die.”
Scene 10 Mordecai’s Prayer
Then Mordecaiprayed to the Lord, calling to remembrance all
the works of the Lord.And
now, O Lord God and King, God of Abraham, spare your people, for the
eyes of our foes are upon us[c] to
annihilate us, and they desire to destroy the inheritance that has been
yours from the beginning.
18 And
all Israel cried out with all their might, for their death was before
their eyes.
Scene 11 Esther’s Prayer
14 Then
Queen Esther prayed to the Lord God of
Israel and said: “O my Lord, you alone are our king; help me, who am
alone and have no helper but you, 4 for my danger is
in my hand. O
God, whose might is over all, hear the voice of the despairing and save
us from the hands of evildoers. And save me from my fear!”
Scene 12 Esther Is Received by
the King
15 On
the third day, majestically adorned,
after invoking the aid of the all-seeing God and Savior, she took
two maids with her; 3 on one she leaned gently for
support, 4 while the other followed, carrying her
train. 5 She was
radiant with perfect beauty, and she looked happy, as if beloved, but
her heart was frozen with fear. He was most terrifying. 8 Then
God changed the spirit of the king to gentleness, and in alarm he sprang
from his throne and took her in his arms until she came to herself. He
comforted her with soothing words and said to her, 9 “What
is it, Esther? I am your kin.[e] Take
courage. 10 You shall not die, for our law applies
only to our subjects.[f] Come
near.”
11 Then
he raised the golden scepter and touched her neck with it; 12 he
embraced her and said, “Speak to me.” 13 She said to
him, “I saw you, my lord, like an
angel of God, and my heart was shaken with fear at your glory. 14 For
you are wonderful, my lord, and your countenance is full of grace.” 15 And
while she was speaking, she fainted and fell. 16 Then
the king was agitated, and all his attendants tried to comfort her.
Scene 13 Tricking Haman to the
banquet
The king said to her, “What do you
wish, Esther? What is your request? It shall be yours, even to half of
my kingdom.” 4 And Esther said, “Today is a special
day for me. If it pleases the king, let him and Haman come to the
banquet that I shall prepare today.” Let the king and Haman come again
tomorrow to the banquet that I shall prepare them, and tomorrow I will
do the same.”
Haman went home
told them his friends and his
wife Zosara about his riches and the
honor that the king had bestowed on him and how he had advanced him to
be the first in the kingdom.12 And Haman said,
“The queen did not invite anyone to the
banquet with the king except me, and I am invited again tomorrow. 13
Scene 14 Haman’s Plot against
Mordecai
Haman saw Mordecai the Jew in the
courtyard and his wife Zosara suggest to make a pole, fifty cubits high,
to hang Mordecai. So the pole
was prepared. Then, go with the king to the banquet and enjoy yourself
and do that.
Scene 15- Mordecai’s Reward from
the King
That
night the Lord took sleep from the king,caused
him to remember the honor or favor and goodwill for Mordecai who save
his life. The king’s servants said, “You
have not done anything for him.”
Haman was in the courtyard wanting
to speak to the king about hanging Mordecai on the pole that he had
prepared.
Then the king said to Haman, “What
shall I do for the person whom I wish to honor?” And Haman thinking it
was Him. So he said to the king, “For a person whom the king wishes to
honor, 8 let the king’s servants bring out the
fine linen robe that the king
wears and the horse on which the king rides, 9 and let
them be given to one of the king’s
honored Friends, and let him
robe the person whom the king loves and mount him on the horse,
and let him proclaim through the open square of the city, saying, ‘Thus
shall it be done to everyone whom the king honors.’ ” 10 Then
the king said to Haman, “You have spoken well! Do just as you have
said for Mordecai the Jew who serves at court. And let not a word of
what you have said be omitted.” 11 So Haman got
the robe and the horse; he put the robe on Mordecai, mounted him on the
horse, and went through the open square of the city, proclaiming, “Thus
shall it be done to everyone whom the king wishes to honor.” 12 Then
Mordecai returned to the courtyard, but Haman returned home, mourning
and with his head covered. 13 Haman told his wife
Zosara and his friends what had befallen him. His friends and his wife
said to him, “If Mordecai is of the
Jewish people and you have begun to be humiliated before him, you will
surely fall. You will not be able to defend yourself, because a living
god is with him.”
Scene 16 Haman exposed at
Esther’s Banquet
Haman came to the drinking party
that Esther had prepared. As the king and Haman went in to drink with
the queen. the king said, “What is it, Queen Esther? What is your
petition, and what is your request? It shall be granted to you, even to
half of my kingdom.” 3 She answered and said, “If I
have found favor with the king, let my life be granted me at my petition
and my people at my request. 4 For we have been sold,
I and my people, to be destroyed, plundered, and made slaves—we and our
children—male and female slaves. I took no heed, but now our adversary
brings shame on the king’s court.” 5 Then
the king said, “Who is the person who would dare to do this thing?” 6 Esther
said, “Our enemy is this evil man Haman!” At this, Haman was terrified
in the presence of the king and queen.
The
king rose from the banquet and went into the garden, and Haman began to
thrown himself on the couch to beg for his life, pleading with the
queen. The king said, “Will you dare even assault my wife in my own
house?” Haman, when he heard, turned away his face. 9 Then
Bugathan, one of the eunuchs, said to the king, “Look,
Haman has even prepared a pole for Mordecai, who gave information of
concern to the king; it is standing at Haman’s house, a pole fifty
cubits high.” So the king said, “Let Haman be executed on that.” 10 So
Haman was hung on the pole that had been prepared for Mordecai. With
that the anger of the king abated.
Scene 17 Royal Favor Shown the
Jews
8 On
that very day King Artaxerxes granted to Esther
all the property of the adversary Haman.
Mordecai was summoned by the king, for Esther had told the king[a] that
he was related to her. 2 The
king took his ring, which he had taken back from Haman, and gave it to
Mordecai, and Esther set Mordecai over everything that had been Haman’s.
3 Then
she spoke once again to the king, and, falling at his feet, she asked
him to avert all the evil that Haman
had planned against the Jews. 4 The king
extended his golden scepter to Esther, and she rose and stood before the
king. 5 Esther said, “If it pleases you, and if I have
found favor, let an order be sent
rescinding the letters that Haman wrote and sent to destroy the Jews in
your kingdom.
The edict was written[d] with
the king’s authority and sealed with his ring, and they sent out the
letters by couriers. 11 He ordered the Jews[e] in
every city to observe their laws, to defend themselves, and to act as
they wished against their opponents and enemies 12 on
a single day, the thirteenth of the twelfth month, which is Adar,
throughout all the kingdom of Artaxerxes.
Scene 18 - The Decree of
Artaxerxes
The following is a copy of this
letter:
“The Great King, Artaxerxes, to the
governors of the provinces from India to Ethiopia, one hundred
twenty-seven provinces, and to those who are loyal to our government,
greetings.
2 “Many
people, the more they are honored with the most generous kindness of
their benefactors, the more proud do they become, 3 and
not only seek to injure our subjects, but in their inability to stand
prosperity, they even undertake to scheme against their own
benefactors. 4 They not only take away thankfulness
from others, but, carried away by the boasts of those who know nothing
of goodness, they even assume that they will escape the evil-hating
justice of God, who always sees everything. 5 And
often many of those who are set in places of authority have been made in
part responsible for the shedding of innocent blood and have been
involved in irremediable calamities, by the persuasion of friends who
have been entrusted with the administration of public affairs, 6 when
these persons by the false trickery of their evil natures beguile the
sincere goodwill of their sovereigns.
7 “What
has been wickedly accomplished through the pestilent behavior of those
who exercise authority unworthily can be seen not so much from the more
ancient records that we hand on as from investigation of matters close
at hand.[g]8 In
the future we will take care to render our kingdom quiet and peaceable
for all, 9 by changing our methods and always judging
what comes before our eyes with more equitable consideration. 10 For
Haman son of Hammedatha, a Macedonian (really an alien to the Persian
blood and quite devoid of our kindliness), having become our guest, 11 enjoyed
so fully the goodwill that we have for every nation that he was called
our father and was continually bowed down to by all as the person second
to the royal throne. 12 But, unable to restrain his
arrogance, he undertook to deprive us of our kingdom and our life[h]13 and
with intricate craft and deceit asked for the destruction of Mordecai,
our savior and perpetual benefactor, and of Esther, the blameless
partner of our kingdom, together with their whole nation. 14 He
thought that by these methods he would catch us undefended and would
transfer the kingdom of the Persians to the Macedonians.
15 “But
we find that the Jews, who were consigned to annihilation by this
thrice-accursed man, are not evildoers
but are governed by most righteous laws 16 and are
children of the living God, most high, most mighty,[i] who
has directed the kingdom both for us and for our ancestors in the most
excellent order.
so that on the thirteenth day of the
twelfth month, Adar, on that very day, they may defend themselves
against those who attack them at the time of affliction. 21 For
God, who rules over all things, has made this day to be a joy for his
chosen people instead of a day of destruction for them.
22 “Therefore
you shall observe this with all good cheer as a notable day among your
commemorative festivals, 23 so that both now and
hereafter it may represent deliverance for us and for those loyal to the
Persians but a reminder of destruction for those who plot against us.
24 “Every
city and country, without exception, that does not act accordingly shall
be destroyed in wrath with spear and fire. It shall be made not only
impassable for humans but also most hateful to wild animals and birds
for all time.
“Let
copies of the decree be posted conspicuously in all the kingdom, and let
all the Jews be ready on that day to fight against their enemies.”
14 So
the messengers on horseback set out with all speed to perform what the
king had commanded, and the decree was posted also in Susa. 15 Mordecai
went out dressed in the royal robe and wearing a gold crown and a turban
of purple linen. The people in Susa rejoiced on seeing him. 16 And
the Jews had light and gladness 17 in every city and
province wherever the decree was published; wherever the
proclamation was made, the Jews had joy
and gladness, a banquet and a holiday. And many of the nations were
circumcised and became Jews out of fear of the Jews.
SCENE 19- Victory of the Jews
9 Now
on the thirteenth day of the twelfth
month, which is Adar, the letter written by the king arrived. 2 On
that same day the enemies of the Jews perished; no one resisted, because
they feared them. 3 The governors of the satrapies,
the princes, and the royal secretaries were paying honor to the Jews,
because fear of Mordecai weighed upon them. 4 The
king’s decree required that Mordecai’s name be held in honor throughout
the kingdom.[a]6 Now
in the city of Susa the Jews killed
five hundred men, 7 including Pharsannestain, Delphon,
Phasga, 8 Pharadatha, Barea, Sarbacha, 9 Marmasima,
Aruphaeus, Arsaeus, Zabutheus, 10 the ten sons of
Haman son of Hammedatha, the Bougean, the enemy of the Jews—and they
indulged themselves in plunder.
11 That
same day, the number of those killed in Susa was reported to the king. 12 The
king said to Esther, “In the city of Susa, the Jews have destroyed five
hundred people. What do you suppose they have done in the surrounding
countryside? Whatever more you ask will be done for you.” 13 And
Esther said to the king, “Let the Jews be allowed to do the same
tomorrow. Also, hang up the bodies of Haman’s ten sons.” 14 So
he permitted this to be done and handed over to the Jews of the city the
bodies of Haman’s sons to hang up. 15 The Jews who
were in Susa gathered on the fourteenth and killed three hundred men but
took no plunder.
16 Now
the other Jews in the kingdom gathered to defend themselves and got
relief from their enemies. They destroyed fifteen thousand of them on
the thirteenth of Adar but did not engage in plunder. 17 On
the fourteenth day of the same month they rested and kept it as a day of
rest with joy and gladness. 18 The Jews who were in
the city of Susa came together also on the fourteenth but did not rest.
They celebrated the fifteenth with joy and gladness. 19 On
this account, then, the Jews who are scattered around the countryside
keep the fourteenth of Adar as a joyful holiday and send presents of
food to one another, while those who live in the large cities keep the
fifteenth day of Adar as their joyful holiday, also sending presents to
one another.
The Festival of Purim
20 Mordecai
recorded these things in a book and sent it to the Jews in the kingdom
of Artaxerxes both near and far, 21 to
institute these days as holidays and to keep the fourteenth and
fifteenth days of Adar, 22 for on these days the Jews
got relief from their enemies. The whole month (namely, Adar) in
which their condition had been changed from sorrow into gladness and
from a time of distress to a holiday was to be celebrated as a time for
feasting[b] and
gladness and for sending presents of food to their friends and to the
poor.
23 So
the Jews accepted what Mordecai had written to them: 24 how
Haman son of Hammedatha, the Macedonian, fought against them, how he
made a decree and cast lots[c] to
destroy them, 25 and how he went in to the king,
telling him to hang Mordecai, but the wicked plot he had devised against
the Jews came back upon himself, and he and his sons were hanged.26 Therefore
these days were called “Purim,”
because of the lots (for in their language this is the word that means
“lots”). And so, because of what was written in this letter and because
of what they had experienced in this affair and what had befallen them,
Mordecai established this festival,[d]27 and
the Jews took upon themselves, upon their descendants, and upon all who
would join them to observe it without fail.[e] These
days of Purim should be a memorial and kept from generation to
generation, in every city, family, and country. 28 These
days of Purim shall be observed for all time, and the commemoration of
them shall never cease among their descendants.
29 Then
Queen Esther daughter of Aminadab along with Mordecai the Jew wrote down
what they had done and gave full authority to the letter about Purim.[f]31 And
Mordecai and Queen Esther established this decision on their own
responsibility, pledging their own well-being to the plan.[g]32 Esther
established it by a decree forever, and it was written for a memorial.
10 The
king levied a tax upon his kingdom both by land and sea. 2 And
as for his power and bravery and the wealth and glory of his kingdom,
they were recorded in the annals of the kings of the Persians and the
Medes. 3 Mordecai
succeeded King Artaxerxes and was great in the kingdom, as well as
honored by the Jews. His way of life was such as to make him beloved to
his whole nation.
Mordecai’s Dream Fulfilled
4 [a]And
Mordecai said, “These things have come from God, 5 for
I remember the dream that I had concerning these matters, and none of
them has failed to be fulfilled. 6 There
was the little spring that became a river, and there was light and sun
and abundant water. The river is Esther, whom the king married and made
queen. 7The
two dragons are Haman and myself.8 The
nations are those that gathered to destroy the name of the Jews. 9 And
my nation, this is Israel, who cried out to God and was saved. The Lord
has saved his people; the Lord has rescued us from all these evils; God
has done great signs and wonders, wonders that have never happened among
the nations. 10 For this purpose he made two lots, one
for the people of God and one for all the nations, 11 and
these two lots came to the hour and moment and to the day of judgment
before God and among all the nations. 12 And God
remembered his people and vindicated his inheritance. 13 So
they will observe these days in the month of Adar, on the fourteenth and
fifteenth[b] of
that month, with an assembly and joy and gladness before God, from
generation to generation forever among his people Israel.”
I make a decree, that in all my royal dominion people should
tremble and fear before the God of Daniel:
For he is the living God,
enduring forever.
His kingdom shall never be destroyed,
and his dominion has no end.
He delivers and rescues,
he works signs and wonders in heaven and on earth."
—Daniel 6:26-27
OUR HUMAN CONDITION
Because we assume our times and systems are forever, we make the
necessary tradeoffs to fit in. Whether we recognize it or not, we all
tend to con-form—in small ways, every day.
PSALM OF THE WEEK
Let Psalm 9 guide
you in praying for the nations of the world. As you pray the psalm
aloud, let the verses suggest to you needs of particular nations. Keep a
balance in your view of nations as you pray for judgment, mercy,
justice.
PRAYER
Pray daily before study:
"LORD, I have come to you for protection;
never let me be defeated!
Because you are righteous, help me and rescue me.
Listen to me and save me!
Be my secure shelter and a strong fortress to protect me;
you are my refuge and defense" (Psalm 71:1-3, TEV)
Being
faithful faithful community, we actively resist faith-denying elements
in our culture, whatever the cost.
Day
1 Daniel 1-3 (Daniel and his friends, Nebu-chadnezzar's dream, the fiery
furnace); Leviticus 11 (clean and unclean animals); 17:10-12 (life is in
the blood)
Day 2 Daniel 4-6 (Nebuchadnezzar's second dream, handwriting on the
wall, the lions' den); Psalm 55 (prayer for deliverance)
Day 3 Daniel 7-12 (Daniel's visions, prayer for the people, end time)
Day 4 2 Maccabees 5-6 (Antiochus IV's persecu¬tion of Jews); 1 Maccabees
1-4 (introduc¬tion of Greek culture and religion, desecra¬tion of
Temple, Jewish revolt, rededication of Temple)
Day 5 2 Esdras 3:1-5:20 (Ezra in Babylon, vision, God's ways
incomprehensible, questions about coming age)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Day 7 Rest
The fear of
the LORD is
the beginning of knowledge; fools despise wisdom and instruction."
—Proverbs 1:7
OUR HUMAN CONDITION
We don't like being told what to do, how to live. We resent the notion
that anyone knows more about how we should act than we do. The old
sayings probably aren't true anyway. We sure don't want to be bossed
around, much less be disciplined by any-one else. We're not worried
about consequences; we'll beat them.
PSALM OF THE WEEK
In Psalm 1, the
righteous are compared to trees and the wicked to chaff. As you read
Psalm 1 aloud on Days 1-4, think about what other images might replace
trees and chaff and still carry the psalm's message. Make note of
characteristics of trees and chaff. On Days 5-6, rewrite the psalm,
replacing trees and chaff with other images.
PRAYER
Pray daily before study:
"My sins, 0 God, are not hidden from you;you know how foolish I have
been.
Don't let me bring shame on those who trust in you, Sovereign LORD
Almighty!
Don't let me bring disgrace to those who worship you" (Psalm 69:5-6, TEV).
Being faithful community, we listen to wisdom and try to incorporate
those insights into daily behaviorDay 1 Read "Fruit From the Tree of
Life."
Day 2 Proverbs 1-3 (awe and reverence toward God, value of wisdom)
Day 3 Proverbs 4-6 (parental instruction and warnings)
Day 4 Proverbs 7-9 (warning against adultery, the call of wisdom, wisdom
at Creation, folly's invitation)
Day 5 Proverbs 10-12 (wise sayings, rewards of righteousness, dangers of
wickedness)
Day 6 Proverbs 13-15 (rewards of wisdom, con-sequences of folly, danger
of anger). Read and respond to "Marks of Faithful Commu-nity."
Day 7 Rest
Whoever
heeds instruction is on the path to life."
—Proverbs 10:17
OUR HUMAN
CONDITION
We're not sure which of today's voices to listen to. We have trouble
sorting the false from the true. Actually, unless this so-called wisdom
can fit on a T-shirt or a bumper sticker, we're not interested. We want
what's current, even temporary, not neces¬sarily wisdom.
PSALM OF
THE WEEK
Each day choose a path and pray Psalm
25 aloud as you walk it. Or if you have access to a labyrinth (a
circle design used for meditative walking), pray the psalm as you walk
the labyrinth.
PRAYER
Pray daily before study:
"I praise you, 0 LORD. ...
I delight in following your commands more than in having great wealth.
I study your instructions;
I examine your teachings.
I take pleasure in your laws;
your commands I will not forget" (Psalm
119:12, 14-16, TEV).
Being
faithful community, we trust God's wisdom, not the world's wisdom, in
making our choices.
Read "Fruit
From the Tree of Life."
Proverbs 16-18 (perils of pride, dangers of strife, relationships)
Proverbs 19-21 (virtue of integrity, rewards of justice)
Proverbs 22-24 (sayings of the wise; dan-gers of drunkenness, gluttony;
weakness and laziness)
Proverbs 25-27 (wise sayings, the nature of folly, virtue tested)
Proverbs 28-31 (penalties of fear, need for wisdom, four types of
sinners, a capable wife). Read and respond to "Marks of Faithful
Community."
Rest
OUR HUMAN CONDITION
We live as if tomorrow were a sure thing. We accumulate. The next new
experience, the next new possession—we gather them around us to distract
us from the fact that nothing lasts. That we're going to die.
PSALM OF THE WEEK
In Psalm 39 the
psalmist puts into words what we often have thought: Life goes by too
quickly. As you read the psalm aloud daily, talk back, raise questions,
speak your mind—either aloud or with paper and pen.
PRAYER
Pray daily before study:
"Hear my prayer, 0 God;
don't turn away from my plea!
Listen to me and answer me;
I am worn out by my worries" (Psalm55:1-2, TEV).
Being faithful community, we accept life's mystery in all of its forms,
and we accept death as a part of life.
Day
1 Ecclesiastes 1-2 (futility of wisdom and pleasure)
Day 2 Ecclesiastes 3-4 (a time for everything, value of a friend,
impermanence of fame)
Day
3 Ecclesiastes 5-7 (injustice and hopelessness, wisdom and folly)
Day4 Ecclesiastes 8-9 (God's mysterious ways)
Day
5 Ecclesiastes 10-12 (vulnerability of wisdom, diligence, zest for life,
youth and old age)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
This is
what I have seen to be good: it is fitting to eat and drink and find
enjoyment in all the toil with which one toils under the sun the few
days of the life God gives us; for this is our lot."
—Ecclesiastes 5:18
OUR HUMAN CONDITION
Only five more days till the weekend. Only eleven more months till
vacation. Only twenty more years till retirement. We're preparing. One
of these days we'll be able to enjoy life.
PSALM OF THE WEEK
Pray Psalm 90 aloud
daily. Each day choose a verse or a line and meditate on it all day.
Write it on a sticky note and put it where you will see it. Memorize
90:17 and pray it as you begin work each day.
PRAYER
Pray daily before study:
"What a rich harvest your goodness provides!
Wherever you go there is plenty.
The pastures are filled with flocks;
the hillsides are full of joy.
The fields are covered with sheep;
the valleys are full of wheat.
Everything shouts and sings for joy" (Psalm65:11-13, TEV).
Being
faithful community, we receive life as a gift, live it now, enjoy it,
and thank God for it.
Day 1 Ecclesiastes 1-2 (eat, drink, and enjoy your work)
Day 2 Ecclesiastes 3-4 (rhythm, dependability, and order in life and in
the universe, good friends make life easier)
Day 3 Ecclesiastes 5-7 (keep your vows, enjoy possessions as a momentary
gift, accept mystery and incongruity)
Day 4 Ecclesiastes 8-9 (all people and all deeds are in God's hands,
death is inevitable, do your tasks with joy, enjoy life)
Day 5 Ecclesiastes 10-12 (be generous, sow gen-erously, trust God, live
now)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
The LORD said
to Satan, 'Have you considered my servant Job? There is no one like him
on the earth, a blameless and upright man who
fears God and turns away from evil. He still persists in his integrity,
although you incited me against him, to destroy him for no reason.' "
—Job 2:3
OUR HUMAN CONDITION
We want
clearly defined rules of cause and effect. If we live a good life, work
hard, eat right, exercise, save our money, obey the rules, we surely
deserve health and prosperity. We pretend that life as it is meant to be
doesn't include anything bad, that life should work so we avoid
suffering and pain.
PSALM OF THE WEEK
Recognizing that basic injustices do exist, pray Psalm
17 aloud daily for yourself and also on behalf of others. Recall
your own experiences of injustice, your sense of things being unfair.
Each day think of someone who needs deliverance of some kind, who needs
justice. Plead that person's cause as you pray the psalm aloud.
PRAYER
Pray daily before study:
"How much longer will you forget me, LORD?
Forever?
How much longer will you hide yourself from me?
How long must I endure trouble?
How long will sorrow fill my heart day and night?
How long will my enemies triumph over me?" (Psalm 13:1-2, TEV).
Being
faithful community, we recognize the need to ask why when we experience
suffering and injustice, and are assured of God's presence even when
answers do not come.
Day 1 Job 1-3 (prologue, attack on Job, Job curses the day of his
birth)
Day 2 Job 4-8 (first speech of Eliphaz, Job
replies, first speech of Bildad) Day 3 Job 9-14 (Job replies, first
speech of
Zophar, Job replies)
Day 4 Job 15-17 (second speech of Eliphaz, Job replies)
Day 5 Job 18-21 (second speech of Bildad, Job replies, second speech of
Zophar, Job replies)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
Where
were you when I laid the foundation of the earth? Tell me, if you have
understanding.
Who determined its measurements—surely you know!"
—Job 38:4-5
OUR HUMAN CONDITION
We struggle to know how we fit into the scheme of things. We want to
know why things happen the way they do. We think if we can learn how
life works, we can control the outcome. We are uncom-fortable with
mystery.
SALM OF THE WEEK
We are trying to live in the psalms. Pray Psalm
102 aloud daily and reflect on what it means to live in a psalm,
parts of which may not connect with your experience at the moment. Be
aware of whether the words strike you differently each day.
PRAYER
Pray daily before study:
"Your righteousness, God, reaches the skies. You have done great
things;there is no one like you.
You have sent troubles and suffering on me, but you will restore my
strength" (Psalm 71:19-20, TEV).
Being faithful community, we approach God with a sense of awe, accepting
God's sovereignty, acknowledging life's mystery, and rejoicing in our
place in God's creation.
Day 1 Job 22-24 (third speech of Eliphaz, Job's complaint in reply)
Day 2 Job 25-28 (third speech of Bildad, Job's
reply; wisdom found only in God)
Day 3 Job 29-31 (Job's final defense)
Day 4 Job 32-37 (four speeches of Elihu)
Day 5 Job 38-42 (first speech of God, Job's reply, second speech of God,
Job's reply, epi¬logue)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Day 7 Rest
Set me as a seal upon your heart, / as a seal upon your arm; for love is
strong as death, / passion fierce as the grave.
Its flashes are flashes of fire, / a raging flame.
Many waters
cannot quench love, / neither can floods drown it. If one offered for
love / all the wealth of one's house, it would be utterly scorned."
—Song of Solomon 8:6-7
OUR HUMAN CONDITION
We underestimate the need and desire for inti-macy. We think of love as
a feeling that just comes and goes. We romanticize love and treat sex as
an all-consuming end in itself.
PSALM OF THE WEEK
As you pray Psalm
84 aloud daily, reflect on the similarities in the feelings of
joy and anticipation associated with being in the presence of God and
being in the presence of the lover. Consider ways love grows—the more it
is expressed to God, the more it is expressed to the lover.
PRAYER
Pray daily before study:
"As I lie in
bed, I remember you; all night long I think of you,
because you
have always been my help. In the shadow of your wings I sing for joy. I
cling to you,
and your
hand keeps me safe" (Psalm 63:6-8, TEV).
Being
faithful community, we express and respond to the need and desire for
intimacy by imitating God's lavish self-giving to us.
Day 1 Song of Solomon 1-2 (love songs of the woman and the man)
Day 2 Song of Solomon 3-4 (woman dreams of searching for her lover,
wedding procession, man praises her beauty); Genesis 2:4-25 (creation of
man and woman)
Day 3 Song of Solomon 5-6 (dream of love, a search, the woman's beauty);
Proverbs 2-3 (search for wisdom, trust and honor God)
Day 4 Song of Solomon 7 (delight and desire); Proverbs 4-5 (wisdom's
way, faithfulness in marriage)
Day 5 Song of Solomon 8 (lovers' vows, promise of fidelity);
Ecclesiastes 9; 11 (enjoy your wife, rejoice while young)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
for he is gracious, and a song of praise is fitting."
—Psalm 147:1
OUR HUMAN CONDITION
Pain, anger,
sorrow, disappointment, loneliness—even joy, delight, and love—go
unspoken, unexpressed. Wholeness and integrity are strangers. Where is
release?
PSALM OF THE WEEK
Pray Psalm
103 aloud daily. As you pray, picture others in your group who
also are praying it. Pause to reflect as verses and sections remind you
of situations in your own life or in the life of your faith community.
PRAYER
Pray daily before study:
"I have complete confidence, 0 God;
I will sing and praise you!
Wake up, my soul!
Wake up, my harp and lyre!
I will wake up the sun" (Psalm
57:7-8, TEV).
Being
faithful community, we pray, knowing God welcomes us and knowing nothing
we say or feel is outside that welcome.
Day 1 Read "Fruit From the Tree
of Life." Day 2 Book /—Psalms 1 (wisdom psalm); 2
(royal psalm); 22 (individual lament); 23
(song of trust)
Day 3 Book //—Psalms 42-43 (lament, deliver¬ance and restoration); 46
(song of Zion); 51 (penitential psalm); 57 (lament, deliverance from
enemies)
Day 4 Book ///—Psalms 74 (community lament); 78 (historical psalm); 81
(festival liturgy); 88 (individual lament)
Day 5 Book /V—Psalms 90 (community lament); 93 (God as king,
enthronement); 95 (God as king, liturgy of praise); 105 (history of
God's deeds)
Day 6 Book V—Psalms 112 (wisdom psalm); 113 (hallelujah psalm); 119
(meditation on
Torah); 130 (deliverance, individual lament); 150 (hymn of praise,
doxology). Read and respond to "Marks of Faithful Community."
Day 7 Rest
and why are you disquieted within me? Hope in God; for I shall again
praise him, my help and my God."
—Psalm
42:5-6
OUR HUMAN CONDITION
Being
anything other than positive, upbeat, is not acceptable. So we put on a
happy face, say all the right things, drive the pain inside, and turn on
ourselves.
PSALM OF THE WEEK
Pray Psalm 143 aloud
daily. Make the psalm your own. Each day name your enemy—cancer cells,
tension in the family, depression, insecurity about the future. Keep the
enemy in mind as you pray.
PRAYER
Pray daily before study:
"Even if I go through the deepest darkness, I will not be afraid, LORD,
for you are with me" (Psalm 23:4, TEV).
Being
faithful community, we take God's Word with us into pain and trouble and
let the psalms of lament be our voice.
Day 1 Individual Lament—Psalms 3;
4; 31 (deliv-erance); 39 (healing); 71 (an aged person in distress); 77
(deliverance from trouble)
Day 2 Community Lament—Psalms 12 (help in faithless times); 80 (Israel's
restoration); 85 (restoration of God's favor); 94 (appeal to God the
avenger of the righteous); 126 (deliverance from national misfortune);
137 (lament for Jerusalem)
Day 3 Penitence—Psalms 6 (healing); 32 (thanks-giving for forgiveness);
38 (plea for healing and forgiveness); 103 (thanksgiving for God's
goodness); 131 (submission to God's will)
Day 4 Trust—Psalms 11 (confidence and trust in God); 63 (delight in
God's presence); 91 (assurance of God's protection); 121 (confi¬dence in
God's care); 139 (known to God)
Day 5 Torah, Wisdom—Psalms 19 (God's glory in creation and the Law); 37
(retribution for
the wicked); 49 (transience of life and wealth); Liturgies—Psalms 82
(God's judg-ment on pagan gods); 115 (greatness of God)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community." Write your personal lament.
Day 7 Rest
praise him according to his surpassing greatness!"
—Psalm 150:1-2
OUR HUMAN CONDITION
Life is an
uphill struggle. Our bodies ache; our jobs are stressful; the weather is
uncomfortable. Children are a heavy responsibility; aged parents are a
burden. What is there to be joyful about?
PSALM OF THE WEEK
Psalm 100 calls
all nations to praise the Lord. Pray Psalm 100 aloud daily with a globe
or world map in view, calling on different countries and areas of the
world by name to praise the Lord.
PRAYER
Pray daily before study:
"May the
peoples praise you, 0 God; may all the peoples praise you!
May the
nations be glad and sing for joy, because you judge the peoples with
justice and guide every nation on earth" (Psalm 67:3-4, TEV).
Being
faithful community, we praise God because God is worthy of praise,
whatever our life situation.
Day 1 Lord of History—Psalms 33;
106; 136 (God's great deeds); Thanksgiving—Psalms 145; 146 (praise for
God's care)
Day 2 Thanksgiving—Psalms 18 (royal psalm, king's thanksgiving for
victory); 34; 92 (individual thanksgiving after deliverance from
enemies); 107 (community thanks¬giving for pilgrims); 124 (community
thanksgiving for national deliverance)
Day 3 Praise—Psalms 8 (God's glory); 100 (all nations praise the Lord);
104 (hymn to the Creator); 148 (all creation praise the Lord)
Day 4 Trust—Psalms 27 (trust for deliverance); 62; 125 (confidence in
God's protection); 131 (submission to God's guidance)
Day 5 Praise—Psalms 111 (God's great deeds); 112 (a wisdom psalm);
Hallels—Psalms 113-118 ("Egyptian Hallel," festival hymns of praise to
God); Liturgy—Psalm 122 (praise, prayer for Jerusalem); Enthrone
king¬ship); Doxology—Psalm 150 (everything praise the Lord)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
Day 7 Rest
The Word became flesh and lived among us, and we have
seen his
glory, the glory as of a father's only son, full of grace and truth."
—John 1:14
OUR
HUMAN CONDITION
We
hope for something new and something different, but when it comes and
it doesn't match our expectations, it surprises us, confuses us, and
puts us on the defensive.
PSALM
OF THE WEEK
Each
day's assignment calls for reading John 1:1-18 and the psalm of the week
aloud. On Day 1 read aloud Psalm 33 followed by John 1:1-18. On
subsequent days alternate the sequence of reading. Think about the
question, What does the Word / word of God make happen?
PRAYER
Pray
daily before study:
"Your
word,
0
LORD, will last forever; it is eternal in heaven.
Your faithfulness endures
through all the ages;
you have set the earth in
place, and it remains" (Psalm 119:89-90, TEV).
Day 1 Glance through the whole Gospel. Read the
headings. Read John 1:1-18 (the Word became flesh) aloud. Genesis
1:1-2:3 (God's Word creates); Exodus 19:16-20:21 (God's word of law to
Moses)
Day 2 Read John 1:1-18 aloud. Isaiah 40:1-8; 55:1-11 (God's Word stands
forever, accom-plishes its purposes)
Day 3 Read John 1:1-18 aloud. Proverbs 8:22-31 (wisdom with God at
Creation); Wisdom of Solomon (Apocrypha) 6:12-9:4 (description and
benefits of wisdom)
Day 4 Read aloud and try to memorize John 1:1-18. John 1:19-51
(testimony of John the Baptist, the Son of God, Jesus' first disciples);
Matthew 3 (repent, the Kingdom has come near); 9:14-17 (new wine, new
wineskins)
Day 5 Read aloud and try to memorize John 1:1-18. Luke 3:1-20 (bear
fruits worthy of repen¬tance); 7:18-35 (John the Baptist, more than a
prophet); Mark 1:1-14 (Jesus bap¬tized, tempted); 6:14-29 (Herod and
death of John); Exodus 12:21-27 (Passover lamb)
Day 6 Read and respond to "Fruit From the Tree of Life" and "Marks of
Faithful Community."
Day 7 Rest
μαθητής mathitís
CHINESE
BIBLE chinese
simplified
WORD
OF GOD 
chinese
bible
Lord
Jesus Christ ! HEAR THE WORD OF GOD 
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