Lord Jesus Christ ! HEAR THE WORD OF GOD  

JERUSALEM GATES

JERUSALEM GATES
 

JEWISH HOLIDAYS

JEWISH  HISTORY

Before you speak to me about your religion, first show me how you treat other people;

 Soar High ! Breakthrough !  Deeper Life !   Let Go -   LET GOD! GOOD BETTER BEST KEEP GROWING KEEP GOING  KEEP GIVING

DISCIPLE  4

UNDER THE TREE OF LIFE

 L29-WOE WOE WOE
 

SOLOMON TEMPLE

L1-FAMILY  1 Redeem the Inheritance
Ruth said,

`Do not press me to leave you

or to turn back from following you!

Where you go, I will go;

where you lodge, I will lodge;

your people shall be my people,

and your God my God."

—Ruth 1:16

OUR HUMAN CONDITION

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

1. 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.
2. 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).
3. 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

1. 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.
2. 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.
3. 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

1. 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.
2. 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

1. 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.
2. 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.
3. 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?

1. 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.
2. 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.
3. 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

1. 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).
2. 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

1. 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.
2. 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?

1. 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).
2. 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).
3. 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

1. 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).
2. 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).
3. 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.
4. 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

1. 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).
2. 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).
3. 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:

1. 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).
2. 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

1. 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.
2. 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

1. 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.
2. 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.
3. 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

1. 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.
2. 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

1. 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.
2. 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

1. 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.
2. 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.
3. 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

1. 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.
2. 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.
3. 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

1. 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.
2. 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.
3. 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 TABERNACLE

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.

Jewish holidays

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.

Story of Esther

Mordecai’s Dream

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 2^nd 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.

Scene 4- Preparation in the harem

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 Mordecai prayed 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.