Romans 13 in Biblical Context: Chapter-by-Chapter Summary of the Bible

Romans 13 “In Context”
An Anarchist Perspective

We start with a prima facie case against the State:

"The State" is the vehicle through which sinful man takes vengeance on his enemies by killing them or inflicting some other harm. This vengeance is funded by theft ("taxation").

The State has its origin in conquest and rebellion against God.

Nowhere in His inscriptured Law does God command any society to form an empire or a State or a "civil magistrate." We must agree with James Benjamin Green who, in his exposition of the chapter on the Civil Magistrate in the Westminster Confession of Faith rightly observes (concerning Romans 13:1), "It is not meant that God directly ordained the state by saying to man, Thou shalt set up a government or organize a commonwealth."

Romans 13 doesn't mean that because it never happened. God never commanded anyone to form "the State."

If someone steals from you, you do not have the right

to lock the offender in your basement with a psychopath who will sodomize the offender.
to call yourself "the government" and lock the offender in your basement with a psychopath who will sodomize the offender.
to hire someone else to lock the offender in his basement with a psychopath who will sodomize the offender.
to "vote" for someone else to steal from me to build a "prison" or "penitentiary" in which to lock the offender with a psychopath who will sodomize the offender.
to kill the offender.

This is what "the State" does.
"The State" is theft-funded vengeance.
"The State" is evil.

This line of thinking and its "anarchist" conclusion is met with the objection, "But what about Romans 13?"

We have an answer to that question on our Romans13.com website. We have a thematic overview of the Bible to put Romans 13 in a bigger context.

On this page we want to provide a more strictly Biblical overview.

The Immediate Context of Romans 13

Romans 12:14 says "Bless those who persecute you."
Paul goes on to say the same thing Jesus said in the Sermon on the Mount: "love your enemies" and go the second mile.
This line of thinking extends over 15 verses, through Romans 13:7.
Romans 12:14 - 13:7
This passage is written to people who were being persecuted.
This passage was written to people who were the objects of imperial wrath. (Cf. Luke 21:12)
It is written to the persecuted, not the persecutors.
It is a pacifist prescription to the persecuted.
It is not a grant of power to "the government."
"Be subject to 'the powers.'"

The Biblical Context of Romans 13

By referring to "the powers," Paul uses a word which means demonic powers everywhere it is used in the New Testament.
The Old Testament Scriptures show that "The State" has a demonic origin.
"The Government" was invented by rebels against God.

Let's go through the Bible, chapter by chapter, and ask a simple question:

In this chapter does God give you the right

to lock an evil doer in your basement with a psychopath who will sodomize the evil doer .
to hire someone else to lock an evil doer in his basement with a psychopath who will sodomize the evil doer .
to "vote" for someone else to steal from me to build a prison in which to lock an evil doer with a psychopath who will sodomize the evil doer .

In Genesis 1? Not there. Genesis 2? Not there. Let's keep going.

Let's go through the whole Bible from cover to cover to see if God wants human society to institutionalize violent vengeance by creating "the State."

The Question - To be asked after reading each chapter:

Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter?

In the left-hand column I have copied a chapter-by-chapter summary of the Bible found here.
In the right-hand column I ask a simple question: Did God in this chapter command human beings to form a "civil magistrate?"
The answer is always "No."
(I don't agree with every jot and tittle in the chapter summary, but it is more "objective" than a summary I might have written. The author of the summary has a Ph.D. from Cambridge, and holds an evolutionary view of Scripture. He is not an anarchist.)

Genesis

1 God created the heaven, the earth, plants, animals and man in six days. Spirit of God hovered over the face of the waters. Divided light and darkeness. Firmament dividing waters (the sea) from waters (where rain comes from). Land and sea demarcated. Creatures, man and woman – be fruitful and multiply.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter?
2 God blessed the seventh day; man created from dust. Tree of Life and Knowledge – the injunction. Four rivers running from Eden. Woman created from Adam’s rib: ‘bone of my bone and flesh or my flesh’. Naked and not ashamed.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? Only "the Family" exists at this point in history.
3 The serpent deceived Adam and Eve to eat the forbidden fruit; fig leaves over genitals. God (walking in the garden) curses the serpent (crawl on his belly forever; he would bruise the heel of the seed of woman, the seed would bruise his head), Eve (childbirth) and Adam (toil). Expulsion from Eden. Tunic covering. Cherubim to guard Tree of Life. Eve only named after the Fall.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? The "Fall of Man" is the humanistic quest for godhead: "ye shall be as gods." This is the essence of the State.
4 Abel kept sheep, Cain tilled the earth. They bring offerings to the Lord of firstborn and of fruit – God respected Abel’s gift, but not Cain’s (for reasons that aren’t clear). Cain very angry, and kills Abel. God curses Cain; mark of Cain, so he wouldn’t be killed. Cain dwelt in Nod, east of Eden. Cain's son Enoch founds a city he names after himself. Generations of Cain. A new son for Adam and Eve – Seth – to replace Abel.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? After Cain killed Abel, he was worried that everyone would kill him. "Capital punishment?" There was no "civil magistrate" at that time. Cain was spared so he could create it.
5 Family history of the line of sons from Adam to Noah. Adam lives to 930. Methuselah = 969.	Alternate question: Can any human being anywhere on planet earth in 2021 use this verse to prove that he and he alone has the right to resolve the disputes of others, fund this adjudicatory process by extortion, has no moral obligation to repent of extortion, and will not incur God's wrath or disapproval if he threatens violence against anyone who attempts to infringe on his monopoly on dispute resolution? R.J. Rushdoony, "The Song of Lamech," Revolt Against Maturity, 97-101.
6 Wickedness in the earth increased; God is regretful, and decides to destory the world; God commands Noah to build an ark. Covenant established with Noah. Noah’s sons = Shem (semitic), Ham (southern peoples; the father of Canaan) and Japhet (northern peoples).	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? No, but powerful men, like we associate with crony capitalists and imperialists, who impose their will on others by force and violence, are the reasons given for the flood which covered the earth. The Bible says that violence, committed by archist-like figures, was the reason for the global flood which Noah escaped. The Demonic Roots of Violent Tyranny
7 Noah (who is 600), his family, and animals (clean and unclean) enter ark; flood covers whole earth; all humans and land creatures outside ark destroyed. Waters prevailed on the earth 150 days.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter?
8 A wind passes over the earth, and the waters recede. A kind of second creation – waters and land separated, along with a second injunction for all creation to be fruitful and multiply. Noah, his family and the animals exit the ark, having landed on mount Ararat. Dove and olive leaf. Noah made a burnt offering to God. God, soothed, promises never again to destroy the earth, although the imagination of man’s heart is evil from his youth.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? Notice that when Noah gets off the ark, he offers burnt offerings. In later books of the Bible, we're given many details about offerings, and details about the Levitical priests. God had evidently given Noah or his ancestors laws concerning offerings. But Noah was just the head of his family.
9 God blesses Noah and family. Be fruitful and multiply again. Outlines new diet – no eating of flesh with blood in it (see also Lev 17:11). Murder punishable by death, for man is made in the image of God. Covenant - never agin to destroy the earth by water. The sign of this covenant is the rainbow. Noah, a farmer with a vineyard, gets drunk. Ham sees his father’s nakedness, while Shem and Japheth cover it. Noah curses Canaan, the son of Ham, saying that his descendants will serve the descendants of Shem. Noah dies at 950.	Does God make it morally obligatory for one man or a group of men to call themselves "the government" (separate from any priesthood God has ordained, and distinguished from the institution of "the Family"), to confiscate the wealth of others without their consent, and to use that wealth to take vengeance on enemies of "the State" anywhere in this chapter? Some people say yes, based on this passage: But you shall not eat flesh with its life, that is, its blood. ⁵Surely for your lifeblood I will demand a reckoning; from the hand of every beast I will require it, and from the hand of man. From the hand of every man’s brother I will require the life of man. ⁶Whoever sheds man's blood, By man his blood shall be shed; For in the image of God He made man. Genesis 9:4-6 But shedding blood is the mark of priests, not politicians. See more. Prof. John M. Frame has commented on the idea that the origin of "the State" is here in Genesis 9. See John Frame's Theology of the State: Some have found divine warrant for the state in Genesis 9:6, where God commands Noah’s family to return bloodshed for bloodshed. But this is a command given to a family. There is no indication here of any new institution being established. And in the law of Moses, the execution of murderers was carried out, not by the state as such, but by the "avenger of blood," kin of the murder victim (Num. 35:19,21; Deut. 19:12). The family, here, is the instrument of justice. We have no reason to believe, therefore, that any special institution beyond the family for the establishment of justice was created in Genesis 9:6. Frame sees "capital punishment" as belonging to the "judicial" category rather than the "ceremonial" category of law. My point here is simply to expand on the claim that no "civil magistrate" is required to obey the commands in Genesis 9.)
10 Family history of Shem, Ham and Japheth, the sons of Noah. Nimrod = mighty hunter. An ethnology of the known world. http://upload.wikimedia.org/wikipedia/commons/b/bb/Noahsworld_map.jpg	OK, I'll stop repeating the question. Here (and in the next chapter) is the real origin of "the State." Nimrod: The First Politician \| More Nimrod: "Hunter of Men" \| More
11 Tower of Babel built. Lord scatters and confounds the people from Babel – self-defeating because the original aim was to prevent themselves being scattered over the whole earth. Family history of Shem’s descendants to Abram. Abram’s father = Terah. Wife = Sarai. Son-in-law = Lot. Abram’s story starts in Ur in the Chaldeans (Babylon).	God clearly did not command the building of the Tower of Babel. View \| Thesis 21: Demonic Activity At Babel See also: Chapter VII: THE UNITED NATIONS by Rousas J. Rushdoony in The Nature of the American System View \| Thesis 22: The Division of The Nations
12 Lord calls Abram out of his own country, to Canaan, Bethel and Egypt (because of famine). ‘I will make you a great nation…I will bless those that bless you, and I will curse him who curses you.’ Canaan promised to Abram, appearing to him. Abram builds an altar at the spot on which this happens - Shechem. He also builds an altar at Bethel. Abram lies to Egyptians about Sarai, telling them she is his sister – he fears that, because she is beautiful, they will kill him so they can marry her. Sarai is taken to the Pharoah’s house. The Lord plagues Egypt because of Sarai. When he finds out the truth, the Pharoah rebukes Abram, saying he might have taken Sarai as his wife.	The existence of "Pharaoh" shows that "the State" was developed by rebels outside the Household of Faith.
13 Abram moves back to Bethel, where he had built the altar. Abram is rich in livestock, gold and silver. Lot departs to the plains of Jordan because the land is not big enough for both of them. Lot’s land includes Sodom, where the people were wicked. Abram moves to Canaan. The Lord promises land and many descendants to Abram at Hebron, where Abram builds an altar.	Ask yourself the question.
14 The four kings of the cities in the region of Sodom and Gomorrah rebel against the confederation of five kings of nations ruling over them. War between kings in vale of Siddim; Lot taken captive in the war by the five kings. Abram brings back Lot. Melchizedek (priest-king bringing bread and wine) blesses the Lord and is given a tithe. Abram refuses a reward because he wants noone to say a man has made him rich – he wants all credit to go to the Lord.	This is a significant chapter. Some scholars estimate that Abraham had over 5,000 people in his "household." That's a substantial "home business"! Clearly, they were not all descendants. Many of these people were adopted. Possibly refugees from pagan empires. Hospitality Evangelism and Social Order Private Service Creates Public Order Abraham did not rely on the government's "military-industrial complex" to rescue his nephew from statist kidnappers. He relied on private security. In the Sermon on the Mount, Jesus taught that "National Defense" is unBiblical. If Abraham deviated from Christ's teachings, he would not be the only Old Testament character to do so. Melchizedek was both priest and king. The Myth of The “Separation Of Church And State”
15 Lord’s word comes to Abram; Lord tells Abram the future of his descendants – as numerous as the stars in the sky. Lord makes covenant with Abram. Abram believed in the Lord, and it was accounted as righteousness in him. Abram has a troubling dream of his descendants being strangers in a foreign land for four hundred years, but eventually becoming prosperous. Abram is promised land.	Here the Gospel of global Christianization is first preached (Galatians 3:8). People often think that anarchism is "utopian" and "impractical." But it's not if the entire world is experiencing the blessing of God because of widespread obedience to His Law.
16 Sarai is barren. Hagar, an Egyptian maidservant, is given to Abram. Hagar conceives. Hagar flees to wilderness after harsh treatment from Sarai, then is instructed by an angel of the Lord to return. Ishmael is born to Hagar and Abram – he will be a wild man, with every man’s hand against him, but he will beget a multitude. The well where Hagar is told this is called Beer Lahai Roi (you are the God who sees).	Ask yourself the question.
17 Abram (father of man) becomes Abraham (father of many nations); Sarai becomes Sarah. Canaan is promised. Circumcision is introduced to Abraham’s household as a sign of the covenant. The Lord promises that Abraham will bear a son – not Ishmael (who will nonetheless father a multitude), but Isaac, through Sarah. The covenant is established with the progeny of Isaac.	There are four references to "money" in this chapter. The Hebrew is literally "silver." The Bible teaches a commodity standard for honest money. If our money were honest and moral, the State would eventually go out of business. Most of our nation's economic problems would be solved if this issue were dealt with. Secular Austrian economics can tell you that if you pursue Monetary Policy A, you will experience economic effect X, or, if you pursue Monetary Policy B, you will experience economic effect Y. But secular Austrian economists cannot, and they are committed not to, tell you which policy is immoral and will bring the judgment of God on your nation. You need a Bible-based curriculum if students are to avoid the judgment of God. God's Law Concerning Money The Ungodliest Man in the World! Cleansing the Home Usury and Unabombers What About Borrowing? "The Evils of Capitalism" -- Wrong Enemy FRACTIONAL RESERVE BANKING AND VIOLENCE Usury and Rewarding the Wicked Gary North on Usury, Interest, and Loans THE FREEMEN R.C. Sproul on Debt For Further Reading This chapter also brings up the issue of circumcision. The "sacrament" was administered by the head of the household, not a priest. View
18 The Lord and two angels appear to Abraham. Abraham invites them to a meal. They say Sarah will have a son. Sarah laughs inwardly – the Lord hears this and challenges Sarah. Afraid, Sarah denies that she laughed. Abraham reasons with the Lord about Sodom – the Lord says he will not destroy Sodom if there are 50, 45, 40, 30, 20 or 10 righteous people found within it.	asdf
19 Two angels met Lot in Sodom, and are invited in as his guests. The inhabitants demand to ‘know’ the guests. Lot offers them his two virgin daughters instead, but the people of Sodom are persistent, so the angel strike them with blindness. Lot and family leave Sodom, hurried out by the angels. The angels tell him to escape to the mountains, but Lot asks to escape to the city of Zoar instead. Sodom and Gomorrah are destroyed; Lot’s wide is turned to a pillar of salt. Lot’s daughters get Lot drunk, then sleep with him to preserve his lineage. The sons of this incestuous union are Ammon and Moab.
20 Abraham moves to Gerar, saying to Abimelech (king of Gerar) that Sarah is his sister. God tells Abimelech to restore Sarah to Abraham. Abimelech protests his innocence, and the Lord says it is because of his integrity of heart that he did not let Abimelech touch her. Abimelech rebukes Abraham, but then gives gifts and land to Abraham. The womb of Abimelech’s wife is reopened – it had closed during the incident with Sarah.
21 Isaac is born. Sarah wants Abraham to cast out Hagar and Ishmael. Abraham does so under God’s instruction. Ishmael and Hagar preserved in the desert by a well. Ishmael grows up to be a archer. Abraham makes covenant with Abimelech at Beersheba. Abimelech clears up a dispute about an important well, which his servants had seized.
22 God asks Abraham to sacrifice Isaac. Isaac asks where the lamb is to be sacrificed before he is himself bound. God prevents the human sacrifice, and a ram caught in a thicket by the horns is sacrificed instead. God reconfirms covenant – through Abraham’s seed all the nations of the earth shall be blessed. A list of the descendants of Nahor, Abraham’s brother.
23 Sarah dies at the age of 127. Abraham purchases field of Ephron to use the cave as a burying place for Sarah. Sarah is buried.
24 Abraham doesn’t want Isaac to marry a Canaanite. A servant is dispatched to find a wife – one who must be willing to follow him back, because he does not want Isaac to leave the land that God has promised to Abraham. Servant goes to Nahor in Mesopotamia with camels. By a well, the servant prays that he may take as Isaac’s wife the woman who, when he asks for water, offers him water for his camels as well. Rebekah does so. Servants offers Rebekah a nose bring and bracelets. Rebekah’s brother, Laban, agrees to the marriage. Rebekah puts on a veil when she first sees Isaac. They are happily married.
25 Abraham marries Keturah. Abraham dies, and is buried in Ephron next to Sarah. A list of Ishmael’s descendants. When pregnant, Rebekah is told by the Lord that two nations are contending within her, and that the older shall serve the younger. Jacob and the already prodigiously hairy Esau are born. Esau is a hunter, Jacob is a mild man who dwells in tents. Esau is the favourite of Isaac, but Jacob is the favourite of Rebekah. sells birthright to Jacob for a mess of pottage (= a meal of soup or stew).
26 Famine – the Lord tells Isaac not to go to Egypt, but to remain in Gerar with Abimelech. Covenant reaffirmed to Isaac. Isaac pretends that Rebekah is his wife, and is rebuked by Abimelech. Abimelech commands no man to touch Rebekah. Isaac becomes mighty. Abimelech commands him to leave, so he goes to dwell in the vallety of Gerar, redigging the wells of his father that the Philistines had filled in. Some squabbles about the ownership of wells. Lord appears to Isaac at Beer-sheba – Isaac builds an altar there. Abimelech, seeing that the Lord is with Isaac, reconciles himself with Isaac. Esau marries two Hittite women, to the displeasure of his parents.
27 Isaac is old and has dimmed eyes. He commands Esau to hunt and bring him food, that he may be blessed. Rebekah tells Jacob to take two goats for food to give to Isaac in Esau’s stead. She covers his hands and neck with goat’s hide, so he appears to be an hairy man, and not a smooth man. Jacob deceives Isaac into blessing him and not Esau. Rebekah advises Jacob to sojourn with his uncle Laban until Esau’s wrath has subsided.
28 With Isaac’s blessing, Jacob goes to Laban to find a wife. Esau marries a daughter of Ishmael. Jacob sleeps in Bethel, with a stone for his pillow. He dreams of a ladder from heaven to earth, with angels descending from it. The Lord promises the land on which Jacob lies to him and to his seed. Isaac sets up an altar at this place.
29 Jacob, journeying to Laban, comes across a stone that is kept over the opening of a well. When the well is used to water the flocks, it is removed by the shepherds. Rachel, the daughter of Laban, approaches with her flock, and Jacob single-handedly removes the stone from the well for her. Jacob and Laban meet; Jacob agrees to work for seven years for Laban in return for Rachel’s hand in marriage. Laban switches Rachel for Leah, his other daughter at the wedding. (The trick worked because the bride would have been veiled.) Laban’s reason is that the elder daughter must be married first. Laban agrees to give Rachel to Jacob in return for another seven years worth of work. Leah bears Reuben, Simeon, Levi and Judah.
30 Rachel, out of frustration, gives her maid Bilhah to Jacob in a surrogate mother arrangement. Bilhah bears Dan and Naphtali. Gad and Asher are born to another maid, Zilpah. Leah then bears Issachar, Zebulun and Dinah. Rachel bears Joseph. Jacob negotiates a deal with Laban to start building a flock of sheep and goats for himself. Jacob will have the speckled, spotted and brown sheep. Jacob peels braches so they have white streaks in them. The sheep conceive in sight of these branches, and taking their visual cue from the striped branches, produced pied sheep. Jacob puts the branches in front of the stronger sheep rather than the weaker ones, so the pied sheep are the stronger. In this way, Jacob’s flock grows significantly.
31 Laban’s sons are resentlful that Jacob has all the best sheep. Laban is resentful too. If Laban said, the streaked sheep shall be Jacob’s wages, the sheep were all born streaked; the same if Laban changes his mind and stipulated the streaked or the grey-spotted as Jacob’s wages. The Lord tells Jacob to leave. Rachel and Leah support this course of action. Jacob secretly leaves Laban for Canaan. Unbeknownst to Jacob, Rachel steals Laban’s images. Laban chases Jacob, and does not find the images, despite searching for them. Jacob and Laban make peace covenant, and set up stones at Galeed, which either promise not to cross into the other’s territory.
32 Angels of God meet Jacob. Jacob divides up his servants bearing Esau gifts, so that if he attacks one group, the others will escape. Jacob sends off his servants bearing gifts in successive droves. Jacob wrestles with a ‘man’ who dislocates Jacob’s hip. Jacob doesn’t let the man go until he blesses him. The man changes Jacob’s name to Israel (‘strives with God’). To this day, the children of Israel do not eat the meat around the hip socket, out of remembrance to Jacob.
33 Jacob and Esau meet and are reconciled. Esau receives Jacob’s gift; Esau returns to Seir; Jacob journeys to Succoth, then Shechem and erects an altar.
34 Shechem son of Hamor, a local prince, rapes Dinah, the daughter of Leah. Hamor seeks to negotiate a marriage between Shechem and Hamor with Jacob. Simeon and Levi demand that all the men of Shechem be circumcised. They then kill all the men of Shechem when they are in pain, and plunder the city. Jacob is worried about how to Canaanites will react to the massacre, but Simeon and Levi are unrepentant.
35 The Lord commands Jacob to set up an altar at Bethel, and put aside all foreign gods. God reaffirms covenant to Jacob, and changes his name to Israel. Deborah, the maid of Rebekah who has never been mentioned before, dies. Rachel bears Benjamin then dies. She is buried in Bethlehem. Reuben lies with Bilhah, his father’s concubine. Isaac dies at the age of 180.
36 Esau marries Adah, Aholibamah and Bashemath from Canaan, has children, many cattle, and dwells in Mt Seir. The descendants of Esau are named.
37 Jacob dwells in Canaan. Jacob makes Joseph, his favourite, a coat of many colours. He is resented by his brothers. Joseph’s first dream: his bound sheaf rose, and the brothers’ sheaves fell down before it. Joseph’s second dream: the sun, the moon, and eleven stars bowed down to him. The brothers are again resentful, but Jacob bears the dream in mind. Joseph is told by his father to report on his brothers and their flocks. He is told by a man that they have gone to Dothan. The brothers see him coming, and want to kill him and cast him into a pit, but Reuben prevents this. Instead, Joseph is cast into a pit, but by the time Reuben comes to recover him, he has been sold to Ishmaelites. Reuben rips his clothes in anguish. The brothers dip Joseph’s tunic in goat’s blood and show it to their father. Jacob goes into mourning. Jospeh is taken to Egypt and sold to Potiphar, an officer of the Pharaoh.
38 Judah sleeps with Shuah, bares Er, Onan and Shelah. Er marries Tamar. Er is killed by the Lord for an unspecified wickedness. Tamar marries Onan, who spills his seed on the ground (could be masturbation, or coitus interruptus). The Lord, displeased, kills Onan also. Tamar is instructed by Jacob to dwell at her father’s house until Judah’s third son, Shelah, reaches maturity. Judah’s wife dies, and Tamar realises Judah will never give his last son to fulfill the obligation to her. So, when Judah goes up to Timnah to shear his sheep, Tamar disguises herself as a harlot, and lies with Judah. Judah gives Tamar a signet, cord and staff to Tamar, as the pledge of his payment. Tamar then disappears. Three months later, she is found to be pregnant, and is condemned to be burnt as a harlot. Tamar is produced, and shows her signet, cord and staff. The reproved Jacob admits that he has not been righteous, because he did not give Shelah to Tamar as promised. Tamar has twins. One puts his hand out of the womb. The nurse puts a scarlet thread round this hand, but the other baby pops out first. The baby born first is called Perez, and the baby born second, with the scarlet thread round his wrists, is called Zerah.
39 Joseph taken to Egypt, bought by Potiphar. He prospers and is made overseer. Joseph is tempted by Potiphar’s wife. When he resists her, she falsely accuses him, and he is thrown into prison. Joseph prospers in prison.
40 Pharaoh’s baker and butler are also cast into prison. Joseph interprets their dreams. The butler’s dream is that a tree sprouts three branches which bud, so the butler takes the grapes, presses them and then presents them in a cup to the Pharaoh. Joseph’s interpretation is that within three days, the butler will be restored as the Pharaoh’s cupbearer. Joseph asks that he be remembered by the butler to the Pharaoh. The baker’s dream is that he had three baskets of bread on his head, and that the birds pecked from the uppermost one. Joseph’s interpretation is that within three days, he will be hung and the bird will peck on his flesh. Sure enough, the butler restored, and the baker killed. The butler forgets to remember Joseph to the Pharaoh, however.
41 Pharaoh dreams that seven lean cows followed seven fat cows out of a river and ate them up; he also dreams that seven thin heads of corn devour seven healthy heads of corn on a single stalk. The butler recalls Joseph’s skill in interpreting dreams, and he is summoned before the Pharaoh. Crediting his interpretive skill to God, Joseph says the dreams prefigure seven years or plenty and seven years of famine. Joseph advises the Pharaoh to keep a reserve of corn. Joseph is promoted to a position of great authority. Joseph marries the daughter of a priest and has two sons, Manasseh and Ephraim. Jospeh controls the storehouses in the years of famine.
42 Jacob sends all his sons, apart from Benjamin, into Egypt to procure corn. The brothers bow down to Joseph; he accuses them of being spies and demands that Benjamin come to Egypt. Simeon is kept behind as a guarantor of the brothers’ return with Benjamin. The brothers’ money is placed in their sacks in with the corn when they return. Jacob refuses to let Benjamin go to Egypt.
43 Judah convinces his father to let the brothers go to Egypt with Benjamin. Joseph’s brothers go with Benjamin and money and gifts to Egypt again. They fear they will be accused of being thieves because of the money they found in their sacks, but Joseph has feast with his brothers, and favours Benjamin.
44 Joseph places a silver cup in the sack of Benjamin. When they leave Egypt, a steward overtakes them, searches them, find the cup, and accuses them of theft. Benjamin is required to stay in Egypt; Judah offers to take his place.
45 Joseph reveals himself to his brothers, and offers gifts and the land of Goshen to his father and brothers. The brothers return to Canaan. Benjamin is loaded with gifts and money. Jacob wishes to see Jospeh before he dies.
46 God orders Jacob (here called Israel) to go to Egypt. The entire family (including all the sons of the brothers) move to Egypt. Joseph is reconciled with his father.
47 Pharaoh meets Joseph’s father and brothers, and offers them the best land in Egypt. The famine worsens; money pours into Egypt, because it is the only place to buy corn. The Egyptians trade cattle and land for food. The family grow powerful in Egypt. Israel makes Joseph vow to bury him in Canaan.
48 Joseph and his two sons, Manesseh and Ephraim, meet Jacob. Jacob blesses Joseph’s two sons, saying the younger shall be greater.
49 Jacob gathers his twelve sons, commands, blesses and prophecies concerning them, and charges them to bury him with his father, Abraham and Sarah in the field of Ephron the Hittite. Reuben shall not excel, because he went up to his father’s bed. Judah shall be a lion – the sceptre shall not depart from him. Jacob dies.	This chapter has the first mention of the word "salvation." יְשׁוּעָה yeshû‛âh Joshua, or Jesus. Salvation is Anarchistic
50 Jacob is embalmed and mourned. Joseph, family and Egyptians bury Jacob in Canaan. Joseph forgives his brothers, who fall down before him. Joseph dies at the age of 110.	What man intends for evil, God intends for good. The Story of Joseph in Egypt Genesis 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. The "sceptre" is not talking about "the State." The "lawgiver" is not talking about Congress. "Shiloh" is not talking about any earthly politician. Ancient emperors all claimed to be the great Shepherd of the people, and "gathering" the people (like sheep) was the rhetoric of ancient empires. That's not what this verse is about.

Exodus

1 Children of Israel multiply in Egypt. They are dreaded by a new Pharaoh of Egypt, and made slaves. The Pharoah unsuccessfully tries to get the midwives to kill new-born Israelites males. He then orders all new-born males to be cast into the river.
2 Moses born to a Levite family. He is cast onto the river in an ark of bulrushes. He is discovered by the Pharaoh’s daughter, and raised in the Pharaoh’s household. Moses kills an Egyptian who was beating a Hebrew. He flees to Midian, is married to the daughter of a priest called Jethro, and bears a son called Gershom. God hears Israel’s cry.
3 On mount Horeb, God calls Moses from a burning bush to ask the Pharaoh to let Israel go. God will deliver the Israelites into Canaan, a land flowing with milk and honey. Moses is to say that ‘I AM’ has sent him. God predicts the Pharaoh’s obstinacy.
4 Moses is anxious that he will not be listened to, so God demonstrates signs that he can use: his staff is transformed into a snake and then back to a staff, and his made is made leprous then restored. God says that Moses will also be able to turn water from the river into blood. Moses is anxious about his eloquence, but God reassures him, saying He will help, and so will Aaron. God meets Moses and seeks to kill him. Moses’ son is circumcised, and his wife accuses him of being a husband of blood. Moses and Aaron gives signs to the Israelites, who believe.
5 Moses asks Pharaoh to let Israel go. Pharaoh refuses, increasing the work of Israel and making them gather their own straw to make bricks. Israelites blames Moses. Moses asks God why this has happened.
6 God tells Moses He will deliver Israel, and keep His covenant. The Israelites do not heed Moses, however. God asks Moses to speak with Pharaoh. The descendants of Israel are listed. Moses fears that he has uncircumcised lips.
7 Aaron’s place in the ministry of Moses reaffirmed. God speaks with Moses; the Pharaoh’s heart will be hardened so the Lord can multiply his wonders. Moses and Aaron see Pharaoh; Aaron’s rod becomes a serpent when it is cast down. The Pharaoh’s magicians perform the same trick, but Aaron’s serpent devours all the other serpents. The Nile is turned to blood and polluted. The Pharaoh’s heart is hardened.
8 ‘Let me people go, that they may serve me.’ Plague of frogs, plague of lice and plague of flies come on Egypt. Pharaoh says Israel can go, but changes his mind and hardens his heart.
9 God instructs Moses; plague of livestock (though the livestock of the Israelites are unaffected), plague of boils, plague of hail (everywhere but in Goshen, where the Israelites were). Pharaoh admits sin but later hardens his heart.
10 Moses talks with Pharaoh. There is a plague of locusts. Pharaoh repents, then hardens his heart when a wind has blown the locusts away. There is a further plague of darkness. Pharaoh offers to let the Israelites go without their livestock, but Moses rejects the offer, and the Pharaoh’s heart is hardened once more.
11 God speaks with Moses, and tells him to collect gold and silver from the Egyptians. Moses tells Pharaoh that the firstborn Egyptians will die, and Israel will go free. Pharaoh hardens his heart.
12 Passover: lamb without blemish killed at twilight, and its blood smeared on the door. It will be eaten as if in a hurry, with staff in hand, with unleavened bread and bitter herbs, with none of it left to the next day. Passover instituted as a remembrance – seven days of eating unleavened bread. Firstborn of Egypt die; Pharaoh tells Israel to go. God delivers Israel out of Egypt. They take unleavened bread with them to eat. They had been in Egypt 430 years. No foreigner or uncircumcised person to eat Passover.
13 Consecration of firstborn of Israel to the Lord. If the firstborn was unacceptable to sacrifice (an unclean animal or a human) a substitute was offered to redeem the firstborn from God. If the firstborn was an animal the substitute was a clean animal. If the firstborn was a human, the substitute was money.The Feast of Unleavened Bread in remembrance of the Lord’s deliverance. Israel is led via the Red Sea. Moses takes the bones of Joesph with him. The Lord leads them in a pillar of cloud by day, and a pillar of cloud by night.
14 Israel camps by Red Sea. The Pharaoh’s heart is hardened, and he pursues the Israelites. The Israelites are frightened and complain. The pillar of cloud is positioned between the Israelites and the Egyptians, giving light to the former, and darkness to the latter. Lord parts the Red sea; the Israelites cross and the Egyptians are drowned.
15 Israel sings victory song: ‘The Lord is my strength and song, and He has become my salvation.’ Miriam, Moses’ sister, leads the women in dance and praise. At Marah, bitter water is made sweet when Moses is instructed by the Lord to cast a tree in the water. The Lord promises health; Israel comes to Elim.
16 Israel comes to Wilderness of Sin, and complain about lack of food. God sends quails and manna (wafers mixed with honey) from heaven. (‘Manna’ means ‘What is that?’ and comes from what the Israelites say when they first see it.) Some Israelites ignore that the rule they should only gather one omer per person. It also had to be consumed that day – if it was left to the next day, it bred worms and stank. A double portion falls on the day before the Sabbath, so the Israelites can rest. Moses and Aaron save a portion of manna as a testimony of God’s provision.
17 Israel comes to Rephidim, complains about no water. Moses strikes rock, water comes out. Israel wins battle against Amalek, with the aid of Joshua. Moses supports the battle through prayer, lifting up his hands. When his hands become tired, they are supported in their elevated position by a stone propped underneath. God promises to utterly blot out the name of Amalek.
18 Jethro brings Moses family back to him, and visits Moses. Jethro advises Moses to delegate judgement and leadership to deputies of thousands, hundreds, fifties and tens.
19 Israelites camp at Mount Sinai. Moses meets God on Sinai, carries the message that God will make them a privileged nation.In three days’ time, God will descend on Mount Sinai, which is declared to be holy, and therefore out-of-bounds. The Israelites must be ceremonially pure for this occasion, having abstained from contact with their wives, and with washed clothes. When the day comes, there is thunder and lightening, as the Lord descends on Sinai in fire. Moses and Aaron ascend Sinai, while everyone else must stay on the ground.
20 God speaks Ten Commandments to Israel: No others gods, no graven images, no taking the name of the Lord in vain, keep the Sabbath, honour parents, don’t murder, commit adultery, steal, lie or covet. The people are afraid of the Lord, and are glad they have Moses as their mediator. Moses draws near the thick darkness where God is. Altars are not to be made of hewn stone – altars are defiled if tools are used on it.
21 God reveals laws to Moses. A Hebrew slave will be freed in the seventh year of service. Any children or wife a slave has will belong to the master. If the slave wishes to continue serving after seven years, he will be permitted to do so, and his ear pierced with an awl. A female slave who is bought cannot be sold to a foreigner. If a master infringe the rights of a female slave, then she shall go free without having to pay anything. Premeditated murder is punishable by death. It is an unpremeditated muder (eg a crime of passion) then there will be a place appointed for him to flee. Death for murdering or cursing parents, or kidnap. If, because of a conflict, a man is unable to work because of an injury received at the hand of another, the one who injured him must pay compensation to the man and his family. A man will be punished for beating a slave to death, but not if he live for a couple of days. Where a pregnant woman is injured, the punishment is to be assessed according to whether there is lasting damage. An ox who has gored someone will be killed – its owner will also be killed if the animal has had a history of violent behavior. Compensation must be paid if an animal falls into the pit of another man. An eye for an eye – this is actually a means of limiting retribution.
22 Restitution in case of theft – five oxen for one ox stolen. Homeowner not allowed to use lethal force on a thief in daylight. Restitution for damage caused by animals or fire. Further laws concerning animals and restitution. A man must marry or provide for someone he has had pre-marital sex with. Sorcery, bestiality and sacrificing to other gods are punishable by death. Compassionate treatment of the poor enjoined – no interest to be demanded on loans. If you take your poor neighbour’s garment as a pledge, you must return it before sundown so he can sleep in it. You must give first fruit of ripe produce, first sons, and first livestock to the Lord. No eating on an animal that has died in the field.
23 You shall not circulate a false report, or be a false witness. Kindness and righteous civil conduct enjoined. No oppressing of a stranger. Sabbath year – every seventh year, the fields shall lie fallow. Man shall rest on the seventh day. Three annual feasts – Unleavened Bread, Harvest, and Ingathering (see in Leviticus for further details). Sacrifices not to be offered with unleavened bread. A young goat not to be boiled in its mother’s milk. An angel is sent to guide and judge. The angel will help them overcome their enemies if they are obedient. No covenant to be made with alien nations who serve other gods.
24 Moses builds an altar at the base of the mountain. He makes a sacrifice, and sprinkles the blood on the people, telling them that it is the blood of the covenant. Moses and the elders (Aaron, Nadab, and Abihu) see God on mount – under His feet there is a paved work of sapphire stone. Moses alone ascends into the mountain to God, concealed by cloud, to receive the Ten Commandments.
25 God speaks to Moses: Israel to bring offerings. Instructions for bulding the Ark of the Covenant. Wooden, overlaid with gold. Four rings, through which poles can be inserted for carrying. The lid of the ark is the mercy seat – it is made of pure gold. There are two cherubims at either end, outstretching their wings. God will speak to Moses from between the wings of the cherubims. http://www.jewishvirtuallibrary.org/jsource/images/ark/ark.jpg God describes to Moses the design of the bronze altar of sacrifice, along with shovels, basins and other utensils. Describes curtains for the courtyard surrounding the tabernacle, and the pillars. God commands the lamp to be tended by Aaron and his sons so it burns continually. http://www.templestudy.com/wp-content/uploads/2009/04/tabernacle4.jpg
26 God describes to Moses the design of tabernacle curtains (covered with patterns of cherubims), roof, rods and boards, Holy and Most Holy places (separated by a veil; the showbread table and lamp go in the former, the Ark in the latter)
27 God describes to Moses the design of the bronze altar of sacrifice, along with shovels, basins and other utensils. Describes curtains for the courtyard surrounding the tabernacle, and the pillars. God commands the lamp to be tended by Aaron and his sons so it burns continually. http://www.templestudy.com/wp-content/uploads/2009/04/high-priest.jpg
28 Aaron and sons to be consecrated as priests. God describes to Moses the priests’ garments: breastplate (four rows of three genstones, each with a name of a tribe on it), gemstones (on the shoulder straps, each engraved with the names of six tribes), ephod (apron), blue robe with bells on its hem, tunic, turban (with ‘Holiness to the Lord’ engraved on gold on it) and sash.
29 God describes to Moses the consecration and anointing of Aaron and sons as priests, including offerings (which is carried out in Leviticus 8). Blood of bull on the horns on the altar, and on the base; entrail fat, lobe attached to liver and kidneys burnt on the altar; the flesh, skin and offal are burnt outside the camp, as a sin offering. Also a whole ram is burnt on the altar. Another ram is sacrified, and its blood sprinked on the the priest being consecrated. Part of this second ram - the best parts - was put together with the bread, cake, and the wafer and was first waved before God in an act of presentation. Then these portions were burnt on the altar. Consecration process to last seven days – daily sacrifices. Morning and evening sacrifices are described.
30 God tells Moses description, design and usage of altar of incense (located in the Holy Place). Aaron will make a blood atonement on the altar once a year. Ransom offering when a census is carried out, to be paid by every man. (Census implied ownership, so the ransom money is an acknowledgment that Israel belongs to God.) Bronze laver; how to make the holy oil and incense.
31 God tells Moses who He chose as artisans for tabernacle. God explains Sabbath, a sign of the covenant – whoever does work on the Sabbath will be put to death. God gives two stone tablets of the Testimony to Moses – written with the finger of God.
32 When Moses in delayed up the mountain, Aaron leads Israel in making golden calf from earrings and other jewellery. They falsely worship it, and God is displeased with his ‘stiff-necked’ people. Moses pleads for Israel, reminding Him of the covenant with Abraham, Isaac and Israel. Moses descends from the mountain – Joshua thinks the sound of worship is actually war. Moses smashes the stone tablets, grounds the golden calf to powder, scatters it on the water and makes the Israelites drink it. Moses tells all those who choose the Lord to come to him. The sons of Levi choose Moses’ side, and kill 3000 idolaters. At Moses’ further intercession, God blots the names of the sinners of of His book (ie forgives them). Nonetheless, punishments are promised, and plagues ensue.
33 God commands Israel to depart to Canaan, but calls Israel stiff-necked. The Israelites strip themselves of their ornaments in penance. Moses meets God in tabernacle, where the pillar of cloud descends. Moses finds grace in God’s sight – the Israelites will be separate (ie holy) from all other peoples. Moses asks to see God’s glory. God says he cannot see his face, because he will die. Moses is placed in the cleft of a rock; God covers Moses’ eyes with His hand as He passes by, then allows Moses to see his back.
34 God instructs Moses to cut two more tablets of stone, and come up Sinai again, so the Testimony can be rewritten. The Lord’s name is proclaimed – He will visit the inquity of the fathers on the children to the third and fourth generations. God reaffirms His covenant with Israel, but warns Israel that they must be separate from the Canaanites in worship, politics, fellowship and marriage. Three festivals stipulated (Unleavened Bread, Weeks, Ingathering) – all men shall appear before the Lord for these festivals. Moses is with the Lord forty days and forty nights. New stone tablets are created. Moses’ face shines when he comes down, so he veils himself. Whenever he speaks to the Lord, he takes off the veil and his face shines again. He replaces the veil when he has finished talking.
35 Moses tells Israel about the Sabbath – no fire to be kindled on a Sabbath day. Moses asks for offerings to help build the Tabernacle. Offerings are made; Bezaleel and Aholiab are designated as the artistic coordinators of the Tabernacle.
36 Children of Israel bring more than enough offerings for the sanctuary. Construction of outer parts of sanctuary begins, as prescribed in chapter 26.
37 Bezalel makes ark, mercy seat, cherubim, table, lampstand, incense altar and holy oil, as prescribed in chapter 25. Design of inside furniture described.
38 Bezalel makes altar of burnt offering and utensils, laver, courtyard curtains and gate; tabernacle materials and amounts listed of gold, silver and bronze.
39 Garments of ministry, ephod, breastplate, robe, tunic and crown made; tabernacle and materials completed, and brought to Moses, who blesses all involved.
40 God tells Moses how to arrange furniture and other items in the tabernacle, and in the courtyard (see image above). Preists are anointed. God fills the tabernacle, and a cloud rests on it. God's glory abides with Israel in the pillar of cloud by day and the pillar of fire by night. The pillar determines where they go – the Israelites do not move without it leading the way.

Leviticus

1 Instructions spoken by the Lord from the tabernacle. Offering to be without blemish and offered willingly. Lord tells Moses the instructions for burnt offerings of bulls, sheep, goats and birds. Blood sprinkled on altar. The offerer must lay his hand on the offering prior to sacrifice. The person who brings the offering makes the kill.
2 God tells Moses the description and instructions for grain offerings and firstfruits: unleavened with oil, salt and frankincense. Some of grain is burnt (the memorial portion;), the rest given to the priests. For firstfruits, the heads of grain are to be roasted.
3 God tells Moses the description and instructions for peace offerings of cattle, sheep and goats. The bit that is burnt is the fat that covers the entrails, the kidneys and the fat on them, and the fatty lobe attached to the liver. Fat or blood is not to be eaten.
4 God tells Moses the description and instructions for sin offerings for the priest (bull), congregation (bull), rulers (goat) and common people (goat). For the bull offerings, everything apart from the fat and kidneys (burnt on the altar as before) is burnt outside the camp. The blood is smeared on the main altar, and on the incense altar in the holy place, and before the veil of the sanctuary. For the goat offerings, the remaining portion of the animal is not burnt outside the camp.
5 A sin offering is appropriate when he witnesses something and does not testify, when one offers false witness, if one is unclean or touches anything unclean, or speaks a false oath. A sin offering can be a lamb, turtledoves or flour, depending on what the person offering can afford. A memorial portion is burnt, the rest given to the priests. If something in the tabernacle is sinned against in some way, a guilt offering must be made: reparation is to be paid, and another 20% given to the priest. A ram was sacrificed in addition. The offence can be accidental.
6 God tells Moses that a person who has sinned against a neighbor by lying or theft must make full restitution, plus another 20%, in addition to the trespass offering of a ram. The fire of the altar will be kept burning at all times. The ashes of burnt offering will remain on the altar until the next morning, then placed outside the camp in a clean place. A portion of a grain offering belonged to the sons of Aaron, but the grain offering in a consecration ceremony must be completely burnt. A portion of the sin offering was left over, and was to be given to the priests. Anything touched by the sin offering or its blood had to be cleansed in a special manner because the sacrificial victim was thought to be infected with the sin of the one who brought the offering. Any portion from the sin offering made for national atonement could not be eaten: the whole animal had to be burnt. Only portions from a sin offering made on behalf of an individual could be eaten.
7 God tells Moses laws regarding guilt offering – fat and kidneys is the memorial portion, everything else belongs to be priests, as above. A peace offering could accompany a thanksgiving offering. The meat from a peace offering had to be eaten in a fellowship meal within three days. Ceremonial purity was required of anyone who wanted to participate in the fellowship meal associated with the peace offering. A breast or a thigh from the priest offering, though eaten by a priest, may be dedicated to God by being waved or lifted (heaved) above the altar respectively. These kinds of offering are called the wave offering and the heave offering.
8 Aaron and sons washed, dressed, anointed and consecrated as priests for seven days. Sin, burnt, consecration and wave offerings are made. Blood sprinkled on the priestly garments.
9 After the seven days of consecration, all Israel meets at the tabernacle. Atonement offerings are made for Aaron’s sin, and for the sin of the people. God’s glory appears to Israel: fire from God consumes the offering.
10 Nadab and Abihu, the sons of Aaron, offer strange fire to God. God’s fire devours Nadab and Abiju; mourning for them is forbidden. Drunkenness not permitted at the tabernacle. The preists’ portions to be eaten in a clean place. Moses angrily wants to know why Eleazar and Ithamar don’t eat the priestly portions of a sin offering; Aaron replies on their behalf, that they are all mourning for the deaths of Nadab and Abihu. Moses is content with this explanation.
11 God speaks to Moses and Aaron the law of beasts: it is permitted to eat animals with have cloven hooves and chew the cud (so not a camel, a hare a pig). Sea creatures permitted if they have both fins and scales (so no shellfish). Various birds and most insects are proscribed. Anyone touching the carcass of an unclean anima, or touching anything that creeps,l must wash his clothes, and be unclean until evening. If an unclean animal crawls inside an earthen vessel, the vessel must be broken. Touching a clean animal which has died naturally also makes you unclean.
12 A woman is unclean seven days after giving birth to a male child. On the eighth day, the baby is circumcised. The woman is not allowed into the sanctuary for another thirty three days. A woman is clean for two weeks for a female child, and is not allowed into the sanctuary for sixty six days. Sacrifice required after childbirth – a lamb, pigeon or turtledove.
13 The priests will inspect people who shows signs of leprosy, and declares them unclean if it spreads, dwelling outside the camp if necessary. Clothes are to be destroyed if leprosy takes hold in them.
14 Rituals for cleansed lepers. One bird was killed in an earthen vessel over running water, and its blood was applied to a living bird, to some cedar wood, to some scarlet fabric, and to some hyssop. Then, using these things, the blood was sprinkled on the one who was cleansed from leprosy. The living bird was then let go. Ex-lepers must wash all their clothes and shave all their hair off. For seven days they are permitted in the camp, but outside their tents. On the eighth day, a lamb (or two pigeons or doves if they are too poor to afford a lamb) is given as a sin offering. Priests inspect houses where leprosy is suspected – it seems ‘leprosy’ can include fungus and mould infections. Cleansing a house with leprosy requires a similar ritual as for an individual, with two birds.
15 The law of issues and discharges – offering of two pigeons or turtledoves required. Sensible hygiene precautions. When a man discharged semen (either accidentally or in sex), he had to cleanse himself and respect a brief time of ceremonial impurity. A woman who menstruates shall be set apart seven days. Anyone touching anything she sits or lies on shall be unclean too.
16 God tells Moses the instructions for priestly clothing. On the Day of Atonement, two goats are required – one is sacrificed, the other (the scapegoat, which the priest lays hands on and confesses the sins of the Israelites) is cast into the wilderness. The priest atones for himself with a bull before he atones for the people with a goat. The blood of the bull and goat are sprinkled o and in front of the mercy seat, then the animals are burnt outside the camp.
17 Sacrifice must be at the tabernacle and by the appointed priests. No eating blood. If an animal was killed in a hunt and could not be properly bled as in a regular butchering, then the blood was to be poured out on the ground and covered with dust.
18 Incest (‘uncovering the nakedness’) among immediate family prohibited. No lying with a woman ‘at her time of customary impurity’. Molech worship forbidden. Male homosexuality forbidden (in context, this probably is a prohibition against using male prostitutes in pagan temples). Bestiality forbidden.
19 Revere parents, keep Sabbath, refrain from idolatry, eat peace offerings on the day you offer it, do not completely harvest a field so the poor can glean from it, be honest, show compassion, be just and truthful, love your neighbour as yourself, do not let your livestock breed with another kind, do not sow your field with mixed seed, do not wear garment with both wool and linen, do not lie with slavegirls (the penalty is a scourging), be compassionate to the blind and deaf, do not eat the fruit of Canaan for the first three years of entering it, do not divine or soothsay, do not trim beard or the sides of the head, respect the elderly, do not mistreat strangers.
20 Molech-worship punishable by stoning. The occult is prohibited. Cursing a parent, and committing adultery, incest, homosexuality or bestiality punishable by death.
21 Priests are forbidden from touching dead bodies, or from imitating pagan mourning practices. A priest shall not marry a harlot or a divorced woman. The daughter of a priest playing the harlot will be burnt to death. A high preist is not allowed to mourn by uncovering his head or tearing his clothes; he must marry a virgin. Ministering priests must be free from physical defects.
22 Things that can defile a priest: leprosy, a discharge of semen, touching a corpse or something that creeps. Only the priest and his household could eat of the offerings. Sacrificed animals must be without blemish. Trumpets, Atonement and Tabernacles occur in the seventh month: the seventh month is thus holy, as the seventh day is. 24 Tabernacle lamp to burn constantly. The showbread to be set in order every Sabbath. An Egyptian blasphemer is stoned to death. Eye for an eye, tooth for a tooth. Lord tells Moses instructions for candlestick and showbread. A man with an Israelite mother and an Egyptian father blasphemes God during a fight, and is stoned. Blasphemy is punishable by death – this applies to aliens as well as to Israelites. Killed or maimed animals are to be compensated for financially, but murder must be repaid with death.
25 Every seventh year (a sabbatical year) fields are to be left fallow. God will ensure the sixth year is bountiful so there is enough to eat on sabbatical years. Every seventh sabbatical year is the year of Jubilee – land restored to its original owners. No land to be sold permanently. A kinsman-redeemer may buy back land that has been sold. If a house in a city has been bought over a year ago, however, it becomes the permanent possession of its owner. No usury is permitted when lending to the poor. As in the redemption of land, the kinsman-redeemer would buy the Hebrew slave out of servitude if he could, and the price was reckoned in relation to the year of Jubilee.
26 Obedience will be rewarded with prosperity, disobedience with curses – sounds Deuteronomical, like a suzerain treaty. Genuine repentance will be accepted.
27 Vow of consecration – an amount is paid according to the age and sex of the person to be consecrated. Animals and houses can be consecrated too, and redeemed. A tithe belongs to the Lord.

Numbers

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1 God asks Moses to number the children of Israel who are able to go to war. Census taken – 603,550 potential soldiers in all. The Levites are not counted, but assigned to care for the Tabernacle.
2 God arrangements of the tribes’ tents around the tabernacle. The Levites’ camp is in the middle, closest to the Tabernacle.
3 Sons of Aaron appointed as the priestly tribe. Census of Aaron’s descendants taken. God arranges the tent locations of Levites according to family. Levites replace the firstborn, who had been consecrated to God up to this point. There were 22,273 firstborn sons in Israel; and there were only 22,000 Levite males. The extra 273 were given a monetary value (five shekels for each one individually), and the money was given to the tabernacle as redemption money.
4 Levites numbered according to families; instructions given them regarding the packing of the tabernacle. Various Levite families are assigned various roles.
5 Lepers and the unclean must be put outside the camp. The laws of recompense is to pay back 120%. The money is to be paid to the priests if the person to be recompensed is dead. Every Israelite has a right to partake in the offerings that he has bought. If a man is suspicious of his wife, but there is no evidence against her, she shall drink bitter water in front of the priest. (The water has been made bitter by the dust of the tabernacle floor, and an oath containing a curse.) If she has committed adultery, her belly will swell and her thigh will rot.
6 People may take a Nazarite vow to separate themselves unto the Lord. No alcoholic drink permitted, nor shaving or cutting hair, nor coming into contact with anything dead. If anyone dies very suddenly by him, he must shave his head and offer a sin offering a week later. Offerings are made at the end of the Nazarite period.
7 Moses anoints and sancitifies the Tabernacle. He gives to the prominent Levite families mentioned in chapter 4 the things they need to carry out their offices. Priestly representatives from each tribe make a series of offerings.
8 Moses and Aaron purify the sons of Levi through a sin offering and a burnt offering. The Levites shave themselves and wear clean clothes for the occasion. The Levites are thus made separate. The years of active service are from 25 to 50.
9 God commands the keeping of the Passover. If anyone has been defiled by a dead body, they must celebrate the Passover on the fourteenth day of the second month, rather than on the fourteenth day of the first month, like everybody else. If anyone does not keep the Passover without a good reason, he shall be cut off from his people. A stranger who wishes to observe the Passover may be allowed to do so, provided he observes the same regulations as the Israelites. The pillar of cloud/fire leads the Israelites, determining when they stay and when they move on.
10 Two silver trumpets are made so the Levites can call the assembly to the Tabernacle. The trumpets are also used to signal war, on feast days, and at the beginning of each month. The cloud leads the Israelites from the wilderness of Sinai into the wilderness of Paran. The Israelites march as an army – the tribes are listed in order, along with the Merarites carrying the tabernacle, and the Kohathites carrying the sanctuary. Moses entreats Hobab the Midianite (his father-in-law) to accompany them through the wilderness. He refuses, so Moses entreats him further. They follow the cloud.
11 Israelites complain about having nothing to eat but manna, and God scorches them with fire. Moses intercedes for them, and the fire ceases. Moses complains about having to provide for his people. God tells Moses to gather seventy elders, who will share his burden. God promises meat – so much that it will become loathsome to the Israelites. The seventy prophesy. Eldad and Medad, two of the elected seventy, also prophesy, but not at the tabernacle. Joshua objects to them prophesying in the camp, but Moses says he wishes all his people were prophets, and is content with what they do. Israelites eat quails that drop from the sky, suffer plague, and move to Hazeroth.
12 Miriam and Aaron speak against Moses because of an Ethiopian woman he has married. They bitterly say that God has spoken through them as well as through Moses. God rebukes them, and vindicates him, saying He speaks to him face to face. Miriam is punished with leprosy, but then healed. The Israelites move to Paran.
13 Moses sends twelve Israelite spies into Canaan. The spies return after forty days. The spy Caleb advises Moses to possess it, but the other spies are afraid, saying the men are as giants, and the cities well-fortified.
14 Israelites murmur against Moses and long for Egypt after the spies’ reports. Joshua speaks encouragingly of the land of milk and honey. Moses pleads to God to forgive Israelites. God pardons their iniquity, but says that all those above the age of twenty who complained will not see the promised land. Caleb and Joshua will be rewarded for his faith, however. The Israelites must wander forty years in wilderness, to correspond to the forty days of spying. The unfaithful spies die from the plague. The Israelites repent, seek to enter the promised land, and ascend the mountain in order to do so, but are driven back by the Amalekites.
15 When the Israelites come to the promised land, they will offer various offerings. Moses receives instructions for offerings for sins committed in ignorance. A man gathers sticks on Sabbath and is stoned. The Israelites are instructed to put blue ribbon on their clothes, as the sign they are God’s people.
16 Korah (a Levite), Dathan, Abiram (Reubenites) and 250 others rebel against Moses. Korah argues that all the congregation is holy, not just Moses and Aaron. Moses tells the rebels to come to the tabnernacles the next day with censers and incense. Fire destroys the 250, and the ground opens and swallows up Dathan and Abiram and their tents. The censers are the men who are burned up are made into hammered plates as coverings for the altar, as a reminder that only sons of Aaron are entitled to carry out sacerdotalk duties. Israel complains; 14700 men die from plague from God, which is stopped following a sacrificial intercession from Aaron.
17 Twelve rods (one for each tribe) are brought to tabernacle. The names of the tribe are written on the rods, while Aaron’s name is written on the rod of the Levites. Only Aaron’s rod blossomed, signifying the Levites’ role in ministry. The Israelites are overawed, and anxious.
18 God speaks to Aaron about the duties of Levites, Aaron’s sons and himself in tabernacle. The Levites have no inheritance, for ‘I am your portion and inheritance’. The Levites are entitled to tithes. A heave offering is to be offered from the tithe.
19 God tells Moses and Aaron how Aaron’s son, Eleazar, should sacrifice a red heifer (burning most of the blood, not completely draining it out from the jugular as usual). The heifer is then burnt in its entirety, taken outside the camp, and the ashes sprinkled in water. The priest who does the burning is to be ceremonially unclean until evening. This is purification water, to be used when anyone touches a dead body, on the third and seventh day of a seven day period of uncleanness.
20 Israel moves to the wilderness of Zin. Miriam dies. Israelites complain of thirst, so Moses is instructed to strike a rock, which springs forth with water. Ar Meribah, Moses says, ‘Hear now, you rebels! Must we bring water for you out of this rock?’ For this presumption, attributing the miracle to his own powers, God punishes Moses by telling him that he will not enter the promised land. The Edomites refuse passage to the Israelites. Israel avoids Edom, and moves to Mount Hor. Aaron and Eleazar are taken up Mount Hor, and Aaron dies there, again in punishment for Moses’ presumptiom. Eleazar is the new high priest. Israel mourns for Aaron for thirty days.
21 Israel defeats Arad, a Canaanite king. The Israelites complain, and are attacked by fiery serpents. Moses builds a bronze serpent – when anyone who has been bitten looks at it, they survive. Israelites journey into Moab. They are refused passage through the territory of Sihon, king of the Amorites, so kill him and occupy his land, which includes the city of Heshbon. They also defeat king Og in the land of Bashan.
22 Balak, king of Moab, fears the advancing Israelites, and asks the prophet Balaam to curse them. God warns Balaam that the Israelites are blessed, but when Balak importunes further, God tells him that he may only say the words which God speaks to him. God’s anger is aroused against Balaam, and He sends an angel to kill him. The donkey Balaam rides takes evasive manoeuvres, and crushes Balaam’s foot. Balaam beats the donkey, which complains about its treatment. The angel also castigates the Balaam, who is then instructed to go to Balak. Balak takes Balaam to the high places of Baal, so they can see the extent of the Israelites.
23 Balak and Balaam offer sacrifices. Balaam seeks God’s will. Balaam blesses Israel against Balak’s request. This is repeated in another location.
24 Balaam’s third blessing: ‘blessed is he who blesses you, and cursed is he who curses you.’ Fourth prophecy – a star who shall come out of Jacob to destroy all enemies.
25 Israelites commit whoredom with Moabites and bow down before their gods. The offenders are hanged. Phinehas stops a spreading plague by running through an Israelite (Zimri) and a Midianite woman (Cozbi) he had taken. 24,000 die from the plague. God blessed Phinehas with the promise that he would be the descendant of Aaron through which the priesthood passed.
26 Census of Israelites 20 years and up who are able to go to war. Extensive list – 600,001,730 in all. Their inheritance of land will be determined by lot. The census of Levites is given separately.
27 Daughters of Zelophehad from the tribe of Manasseh say to Moses that their father died without male issue. God tells Moses if a man dies without male heirs, his inheritance shall pass to a daughter, or failing that, a brother or other kinsman. God tells Moses to ascend Mount Abarim to survey the land promised to the Israelites. Moses instructed to confer his authority on Joshua.
28 God tells Moses procedures for morning and evening sacrifices, Sabbath, monthly, passover and firstfruit sacrifices.
29 First day of seventh month – blowing of trumpets. Instructions given for the offerings to made on the tenth day of the seventh month (Day of Atonement), and for the offerings made on seven consecutive days starting on the fifteen day of seventh month (Feast of Tabernacles).
30 A man must keep his vow. A woman must keep her vow, unless her father or husband (depending what age she is) disallow her on the day that she makes it, in which she is not bound. Vows of widows or divorced woman stand in all circumstances.
31 God commands Israel to take revenge war against the Midianites for corrupting Israel in Numbers 25. Moses sends a thousand from each tribe to war. Moses orders soldiers to kill all males (adult and child) and adult females. Balaam is killed. The female children who have not known man are kept alive. Those who have killed are ceremonially unclean, and must remain outside of the camp for seven days, and be cleansed with purifying water on the third and seventh day. Spoils are to be purified by fire or water, depending on what it is. Moses divides up the spoil fairly (offering some to Lord) to prevent a ‘every man for himself’ approach.
32 Children of Reuben and Gad request land for cattle to the east of the Jordan (the land of Gilead). Moses is anxious and fears that their sin will find them out, but grants their request, provided they supply men for war. Half the tribe of Manasseh also settle east of the Jordan.
33 List of journeys and places stayed by children of Israel. God commands Israel to take over the land of Canaan and destroy all idolatry. If the Canaanites are not destroyed, they will be thorns in the Israelite’s side.
34 God tells Moses the borders of the land of inheritance. Joshua and Eleazar are appointed to divide the land. Leaders from each of the twelve tribes are appointed to help.
35 The Levites are gives 48 cities and suburbs (‘common-lands’) from across the territories of the other tribes. 6 of the 48 cities are to be refuge cities, to which those accused of manslaughter may flee. Examples of what constitutes murder – striking with an iron implement, or a stone, or lying in wait for someone, or throwing something. Examples of manslaughter – pushing without enmity, throwing a stone and hitting someone by accident, and so on. The manslayer may flee from the avenger of blood to a city of refuge, and remain there until the death of the high priest. The manslayer is at risk if he leaves the city of refuge. An avenger shall not be deemed guilty if he kills a manslayer who has left the city of refuge. Two witnesses are required for a murder conviction. If someone was guilty of murder, they could not make monetary restitution in the place of their life. Unjudged murderers pollute the land.
36 Fathers of Gilead speak with Moses about daughters’ inheritance – if their daughters marry someone from another tribe, the land will pass to that tribe. Advised by God, Moses commands that when daughters inherit, they must marry someone from the same tribe.

Deuteronomy

1 The words of Moses when Israel was camped on the plains of Moab. Moses recounts history of Israel: defeat of Amorites, appointment of deputies, twelve spies (though he only mentions the good reports), how Israel were afraid to enter promised land, and then attacked by the Amorites (not Amalekites, as in Numbers 14).
2 Moses recounts history of Israel: passing through Edom, Moab (spared because of Lot), Kadesh Barnea and Ammon (also spared because of Lot). The defeat of Sihon, king of Heshbon.
3 Moses recounts history of Israel: Og king of Bashan defeated (he was the last of a race of giants, and his bedstead measured 9 by 4 cubits); Reubenites, Gadites and half Manasseh were given the land east of Jordan. Moses was not allowed to enter the promised land, although he only says that God was angry with him on account of the Israelites, and does not mention his sin at Meribah in Numbers 20.
4 Moses recounts history of Israel: God made Israel a great nation, with laws which are unrivalled among the nations. Not a word is to be added or taken away from the law. Ten Commandments, the necessity of avoiding idolatry and obeying God. A warning to not forget the covenant (probably written during the Babylonian captivity!) The price of serving other gods is exile among the nations. God will have mercy on exiled Israel, however. Israel’s special status. The cities of refuge.
5 Moses recounts: God speaks to Moses and makes covenant with Israel. The Ten Commandments are repeated in full. Israel responds in fear to God. God responds with what sounds like proleptic regret: ‘Oh, that they had such a heart in them that they would fear Me and always keep all My commandments!’
6 The shema (Hebrew for ‘hear’): ‘Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart, with all your soul, and with all your strength.’ This command must be in the heart, bound on the hand and forehead (in phylacteries), and on the doorpost (in a mezuzah). Israelites warned not to forget the Lord in times of prosperity, and go after other gods. Instruct your children in the commands of God.
7 The command to completely destroy the Canaanites and their culture, and not make covenants with them. The Israelites are a holy people, set apart from others. Prosperity and abundant blessings in return for obedience. Have confidence in God’s strength, and do not share in Canaanite abominations.
8 God had humbled and tested the Israelites by subjecting them to forty years in the wilderness. God gave you manna so you might know that man does not live by bread alone, but by every word that proceeds from the mouth of God (cited by Jesus during his temptation in the wilderness). God will give Israel a good land. Warning against pride during times of prosperity – do not forget the tribulations of the wilderness years, and how the Lord provided. Do not forget God, otherwise you will perish.
9 The battles ahead will be difficult, but the Lord will go before you as a consuming fire. The dangers of pride when God grants them victory – the succeed not because of their righteousness, but because of the wickedness of the indigenous peoples. Israelites warned to recall past rebellions against the Lord. The golden calf story is recounted, as well as other instances when the Israelites’ faith failed. Moses’ intercessions for the Israelites when they rebelled.
10 New tablets of stone, to replace the smashed ones, written on by God, then placed in an ark. The establishment of Levites as priests; they have no inheritance. The Lord is the God of gods; the Israelites are commanded to serve Him whole-heartedly (picking up the language of the shema once more). Circumcision is a sign that the Israelites are no longer stiff-necked. Love strangers, for you were strangers in the land of Egypt.The Lord has multiplied the Israelites.
11 Moses’ recap: God’s greatness against Egypt, and against Dathan and Abiram. The good things in promised land; the dangers of turning to serve other gods; phylacteries and mezuzah; the blessings that will follow from obedience. The choice: a blessing or a curse. The blessings will be recited on Mount Gerizim and the curses on Mount Ebal.
12 Moses speaks to Israel: destroy other nations’ gods (including their high places). God is to be worshipped in a prescribed place (centralisation of worship). Bring offerings to the place God chooses. Spill blood and do not eat it. Do not follow other gods; disapproving reference to Molech worship, which involves burning children.
13 Moses speaks to Israel: commands regarding false gods, false worship, false prophets (a test from God), false miracles, and false dreams. The penalty for apostacy is stoning, even if the offender is a near relative. Apostate cities will be utterly destroyed.
14 Moses speaks to Israel: no shaving the front of your head as part of your mourning rituals (as the pagans do). A list of clean and unclean animals. The tithe is to be offered up in a prescribed place, and enjoyed in a ceremonial meal. If distance prevented the easy transport of the animals, they could exchange their tithe for money, and then use the money to tithe with when they came to the tabernacle (and later, the temple). Every third year, the tithe is for the nonlanded (Levites, aliens, fatherless, and widows).
15 Moses speaks to Israel: all debts cancelled after seven years. Be generous to the poor – do not refrain from lending because the Sabbath year approaches. Hebrew slaves to be released every seventh year, and not turned out empty-handed. The slave who wishes to continue serving will have his ear pierced with an awl. The firstborn of the herd or flock (if it does not have any defect) is to be sanctified to the Lord.
16 Moses speaks to Israel: observe the Passover and eat unleavened bread. Passover sacrifices must be at a prescribed place. Observe the Feast of Weeks, seven weeks after Passover, and Tabernacles, which is also a harvest festival. Appointed judges and officers must be impartial and not take bribes. Idol trees built next to altars are forbidden, as are pillars.
17 Moses speaks to Israel: sacrifices are to be without blemish. Worship of false gods is punishable by stoning. Three witnesses are required for a capital offence. Higher courts of appeal are presided over by the Levites – it is a capital offence not to abide by their ruling. God will give Israel a king when they ask for one. The king shall not multiply horses (ie, have a huge army), or have many wives. The king will write out a copy of the law personally.
18 Moses speaks to Israel: the Lord is the inheritance of the Levites. From a typical sacrifice, the priests will receive the shoulder, the cheeks, and the stomach. All Levites have equal rights to the offerings. Canaanite occult practices and sacrifices (including the ritual burning of children) are forbidden. The Lord will raise up a prophet like Moses who must be obeyed. False prophets whose word does not come to pass must die.
19 Moses speaks to Israel: three cities of refuge are to be founded, centrally located and easily accessible. An example of manslaughter: a head coming off the handle of an axe and killing someone. When the Israelite territory expands, three more cities of refuge are to be created. People who commit premeditated murder are not allowed refuge. Removing your neighbours landmark is forbidden. Two or three witnesses are required for a prosecution. If a false witness is discovered, he shall have that done to him which he sought to do unto another. Eye for an eye.
20 Moses speaks to Israel: have military faith in the Lord. The priest will speak words of encouragement to those about to go into battle. The officers of Israelite army will send home all soldiers who have unfinished business at home: a home not dedicated, a vineyard not harvested, or an engaged woman not married. The fainthearted are also to be sent home. A (non-Israelite) city is to be offered the chance to be placed under tribute peacefully before battle is waged. If battle is waged, then all males are to be killed; the women, children and other spoils may be plundered freely. Canaanite cities, however, are to be completely destroyed. During a siege, trees that yield fruit are not to be cut down.
21 Moses speaks to Israel: laws regarding sacrifices for murder-polluted land (a heifer has its neck broken, prayers). Captive women taken for wives must have their heads shaved, and be allowed to mourn for a month; they must not be treated brutally, and they must be set free rather than sold for money at a later stage if the husband does not delight in her. The younger son of a loved wife must not be favoured over the elder son of an unloved wife in terms of inheritance. A rebellious son will be stoned to death. Those whose bodies are mounted up on a tree must be cut down before nighttime.
22 Moses speaks to Israel: you must not hide away livestock or other property which your brother has lost. Transvestism not allowed. If the young of a nest are taken, the mother is not also to be taken. Rooves needs parapets. Four laws of separation: no sowing your vineyard with different kinds of seeds, no plowing with a donkey and an ox together, no wearing clothes of different materials, corners of clothing must have tassels on them (to distinguish from other peoples). In cases where a new wife is suspected of not being a virgin, the marital cloth would be presented to the elders, and be inspected for blood. If it is found she is a virgin, the man must marry her and may not divorce her; if she is not a virgin, she will be stoned to death. Both the man and the woman in an adulterous relationship will be condemned to death. If a man rapes a betrothed woman, he shall be stoned to death. The woman herself suffers no penalty. If a man rapes a woman who is not betrothed, he must pay money to the woman’s family, and marry her. A man shall not take his father’s wife.
23 Moses speaks to Israel: eunuchs are excluded from the congregation of Israel, and the illegitimate, down to the tenth generation, are excluded from the assembly (civil leadership). Ammonites and Moabites are to be excluded from the assembly, but Edomites (who are you brothers) and Egyptians are not. A man in a military camp who has a nocturnal emission must leave the camp and cleanse himself. Soldiers must carry shovels to bury their refuse. Israelites will provide asylum for foreign escaped slaves. Ritual prostitution disallowed; no bringing the wages of a harlot as an offering. Only foreigners must be charged interest on loans. Vows must be kept – it is not a sin not to make a vow.
24 Moses speaks to Israel: no remarrying a divorced wife. A man will not to required to go to war for the first year of his marriage. Do not take someone’s livelihood (eg a millstone) as a pledge. Kidnapped is forbidden. Break with outbreaks of leprosy according to the law. When a pledge was taken for a loan, it had to be received at the door of the man’s house, in a way that kept his poor man’s dignity. The pledge of a blanket or a sleeping garment must be returned to a poor man before nightfall. Poor workers must be paid daily. A person will be put to death for his own sin, not for that of a son or a father. You must be compassionate to the poor and fatherless, and leave gleanings for the poor.
25 Moses speaks to Israel: forty blows is the limit for corporal punishment. You shall not muzzle an ox that treads the grain. Levirate law: the brother of a married man who has died without children must marry her widow. If he does not, the widow may remove his sandals and spit in his face. If a woman gets involved in her husband’s fight and grabs someone by the genitals, her hand must be chopped off. Weights and measures must be just. The Amalekites must be completely destroyed.
26 Moses speaks to Israel: firstfruits must be offered in the prescribed place. Words of thanks are a summary of God’s deliverance of the Israelites from Egypt. Prayers for the giving of tithes are also prescribed. Demand for complete obedience made; God proclaims that the Israelites are His special people.
27 Moses speaks to Israel: command to build an altar of whitewashed stones at Mount Ebal. The stones will have the words of the law written on them. Half the tribes will gather at Mount Gerizim, to utter God’s blessings; the other half shall gather at Mount Ebal, to utter his curses. Long list of those who are to be cursed: those who disobey their parents, lie with animals, take bribes etc.
28 Moses speaks to Israel: the blessings if Israel obeys God – the fruit of your body, the produce of your ground etc. More curses if Israel disobeys God, including being scattered among all peoples – the list of curses is much longer!
29 Moses speaks to Israel: God reminds the Israelites of his provision for them in the wilderness. The covenant is renewed. Harsh punishment is promised to the covenant-breaker. All other nations will know of their disobedience, and its consequences. Some things the Lord has kept secret; but he has revealed the law so the Israelites may demonstrate their obedience (or disobedience).
30 Moses speaks to Israel: after Israel disobeys and is scattered, God will bring them back to prosper. The hearts of the Israelites will be circumcised, and further blessings ensue. The law is revealed, and therefore accessible – there is no excuse for not obeying it. A choice between life and death is presented: heaven and earth are witnesses.
31 Moses tells the Israelites he is 120 years old, and cannot cross over the Jordan to the promised land. God commands the Israelites to be strong, and the same will happen to their enemies as happened to Sihon and Og. Moses commands Joshua to be strong. Every seven years at the Feast of Tabernacles, the Levites were to perform a public reading of the law. Joshua is inaugurated as leader in the tabernacle, with Moses also present. The Israelites will be guilty of apostasy, and be abandoned by God. God’s words are placed in the ark, and will serve as a witness against the Israelites. The elders and officials gather to hear God’s words.
32 Moses teaches God’s song to Israel and encourages Israel. The song is firstly about God’s greatness and justice. Then an accusation is made: The child has forsaken its father. The song goes on to remind Israelites of God’s past faithfulness, Israel’s apostasy, God’s consequent self-withdrawal and chastisement. ‘I kill and I make alive; I wound and I heal.’ The metaphor of God as a rock is used repeatedly. Moses encourages his people to obey the law. God commands Moses to go up Mount Nebo, view the promised land, and then die.
33 Moses blesses children of Israel before his death, names each tribe of Israel. He concludes by telling Israel how blessed it is. God is Israel’s refuge and strength. The enemies’ high places will be destroyed.
34 Moses goes up Mount Nebo, and views promised land. Moses dies, aged 120 – though he still had his natural vigour. Moses is buried by the Lord, in an unknown grave. Israel mourns for Moses. Joshua succeeds Moses as Israel’s leader. Noone after Moses knew the Lord face to face.

Joshua

1 God tells Joshua to cross the Jordan. Command to be of courage, and immerse himself in the law. Joshua reminds the eastern tribes of their military obligations. They pledge him their allegiance.
2 Joshua sends two spies to Jericho. They go to the house of a harlot called Rahab. The king of Jericho gets wind of this, but Rahab says the men have left – in actual fact, they were hiding in the flax on her roof. Rahab tells the spies what fear there is of the Israelites, and begs that she and her family may be saved on account of the favour she has performed. The spies assure her she will be. Rahab (who lives on the walls) lets the spies down and tells them to hide in the mountains for three days. The spies tell her to hang a scarlet chord to her window and keep her family within – this will keep them safe. The spies are not answerable for anybody’s safety if they leave her house. The spies return to Joshua.
3 The people instructed to follow the ark at a distance. The ark leads the way. God tells Joshua that when the feet of the Levites carrying the ark step into the waters of Jordan, its flow will be stopped. It is indeed the case – all Israel cross over as the priests stood firm.
4 On the orders of God, Joshua commands one man from each tribe to take a stone from where the priests stood, and take it with him to his lodging. Joshua then erects twelve stones himself in the middle of the Jordan, where the priests stood. 40,000 prepared for war cross over to the plains of Jericho; when the priests step out of the river, the flow of water resumes. Joshua sets up the twelves stones at Gilgal, east of Jericho, as a memorial.
5 The Amorites and Canaanites to the west of Jericho become fearful. The Israelites born in the wilderness have not been circumcised. They now are at Gilgal. Passover celebrated at Gilgal; provision of manna then stops, as the Israelites can eat the food of the land of Canaan. By Jericho, Joshua meets a military man who describes himself at the Commander of the Lord (angel? type of Christ?). Joshua worships him. He tells Joshua to remove his sandals, for he steps on holy earth.
6 Jericho shut up in defence. Lord tells Joshua that the army shall march silently round the walls for six days, led by seven priests carrying the ark and blowing trumpets; on the seventh day, the seven priests shall blow seven trumpets, and everyone will shout, and the walls will fall. The plan effected, and Jericho is utterly destroyed – only Rahab is spared. Gold and silver is taken, but nothing else. Joshua curses the man who would re-fortify Jericho.
7 Against the Lord’s orders, Achan takes some accursed things (which should have been utterly destroyed). Joshua sends spies up to Ai. They advise that two or three thousand alone can take it. In fact, Ai defeats the Israelites, and their courage fails. The Lord reveals the defeat is because someone has taken accursed things. The accursed things must be destroyed, and the guilty burnt to death. Achan confesses – he took a beautiful Babylonian garment, a wedge of gold, and some silver. Achan and his children are stoned and burnt. The Lord turns from the fierceness of his anger.
8 God commands Joshua to take city of Ai. Joshua leads Israel to capture, ambush and conquer Ai; 30,000 lead the ambush, destroying Ai by fire when its warriors are busy pursuing the Israelite army as they make an apparent retreat. The king of Ai is hanged on a tree until evening. Joshua builds an altar on Mount Ebal. Blessings are read from Mount Gerizim, and curses from Mount Ebal.
9 Kings west of Jordan join together to fight Israel. Gibeonites dress shabbily with torn wineskins and mouldy provisions, as if they have come a long way, and seek a covenant with Joshua. Joshua does so, without seeking the counsel of the Lord. When the deception is uncovered, they are compelled to let the Gibeonites live, because of the oath they made. Instead, Joshua makes them slaves to the Israelites.
10 Joshua comes from the camp at Gilgal to leads Israel against the forces of the southern kings of Jerusalem, Jarmuth, Lachish, Eglon, Hebron, Debir and others, when they attack Gibeon for its covenant with Israel. The Lord fights with the Israelites at Gibeon and kills the enemy with hailstones. The sun miraculously stands still during the battle. The five kings hide in a cave, then trapped by a large stone. When the kings are captured, Joshua commands his officers to place their feet on the kings’ necks. The kings are then killed, and hung from trees until evening. Their territories fall soon after.
11 Jabin king of Hazor with many kingdoms in the north fight against Israel; Joshua leads Israel in destroying these kingdoms, hamstringing the horses and burning the chariots. Victory is thus complete over both north and south Canaan.
12 List of kingdoms which Israel defeated: first, many on east side of Jordan River (starting with lands of Sihon and Og), then 31 kings on the west side in the promised land.
13 Joshua is old, but God tells him there is much land that remains to be conquered. The land will divided by lot among the tribes. The eastern territories for Reuben, Gad and half of Manasseh are defined. Levi inherits no land, for the Lord is their inheritance.
14 Land of Canaan distributed to tribes of Israel. Caleb and the children of Judah request and receive from Joshua the mountain of Hebron – the mountain he passed over to spy on Canaan in Numbers 13.
15 Land allocation of tribe of Judah is defined. The Jebusites remain in Jerusalem, however. Caleb gives his daughter to Othniel. Caleb gives extra land to his daughter.
16 Land allocation of children of Joseph is defined separately for Manasseh and Ephraim. The Canaanites in Gezar remain the servants of Ephraim.
17 Ephraim’s and Manasseh’s territory defined and expanded. They complain there is not enough land for them, so Joshua tells them to take the some mountain territory which had not been completely conquered. The daughters of Zelophehad (who had no male heirs) are given land. Israel forces some Canaanites to work rather than drive them from the land.
18 Israel assembles at Shiloh and sets up the tabernacle. Seven tribes have no inheritance, so the remaining land is divided by lot. Benjamin’s land is defined.
19 Simeon, Zebulun, Issachar, Asher, Naphtali and Dan are allocated land. Dan’s territory expands after conquering Leshem. Joshua himself is given an inheritance – Timnath Serah in the mountains of Ephraim, where he builds a city. The land division is complete.
20 Kadesh, Shechem, Kirjatharba, Bezer, Ramoth and Golan are appointed as cities of refuge for manslayers who accidentally kill people.
21 Levites given 48 cities and their common lands from other tribes as inheritance. God give Israel all the things He promised; no enemies stand before Israel.
22 Reuben, Gad and half Manasseh return to the east side of Jordan with Joshua’s blessing. The tribes build a great altar by the Jordon. Anxiety is expressed that the altar is pagan, and accusations are made by Phinehas the high priest, but the tribes reply that the altar allows them to worship God despite their separation from the rest of Israel. The rest of Israel is satisfied.
23 Israel rests for a long time. Joshua becomes old, and speaks to the leaders of Israel about following God and the loss of land that will follow from disobedience and intermarriage with the indigenous peoples.
24 Joshua gathers all tribes at Shechem. The story of the journey from Egypt to the promised land is given (with the giving of the law at Sinai omitted – see von Rad). The consequences of disobedience are again emphasised, but Israel is insistent that it will obey God. The covenant is renewed, and its words commemorated on stone. Joshua and Eleazar die. Joseph’s bones are buried at Shechem.

Judges

1 Judah is chosen to go up against the Canaanites after the death of Joshua. With his brother Simeon, he defeats 10,000 men at Bezek. They cut off the big toes and thumbs of the kings of Bezek, who had had seventy kings with no thumbs or big toes eating scraps under his table. The king of Bezek dies in Jerusalem, which the Israelites take. South Canaan (Hebron and Debir) is conquered. Othniel is rewarded for taking Kirjath Sepher by marrying the Caleb’s daughter, Achsah. Caleb also receives Hebron. The Canaanites in the lowlands could not be expelled, however, because they had iron chariots. Ephraim and Manasseh take Bethel, sparing a man who shows them the entrance to the city. The Canaanites who cannot be cannot utterly destroyed are put under tribute.
2 The angel of the Lord reprimands the Israelites at Bochim for making covenants with the Canaanites. Israel repent and offer sacrifices at Bochim. After Joshua dies aged 110 and is buried in the mountains of Ephraim, a new generation arises who do not know the Lord. The Israelites forsake God and follow other gods. As a result, they are defeated in battle by plunderers. A pattern emerges of sin and bondage, deliverance by a Judge, blessing, followed by the death of the Judge, and then further sin and bondage.
3 The Philistines, all the Canaanites, the Sidonians, and the Hivites are left in the promised land to punish Israel for its disobedience and intermarrying. Israel falls into the servitude of the king of Mesopotamia for eight years. When Israel cries out to the Lord, He raises up Othniel to deliver Israel. Othniel does so, and dies. Israel is disobedient once more, and so is made to serve Eglon king of Moab. Ehud daringly assassinates the obese Eglon, stabbing him in his belly when coming to offer tribute. Ehud defats Moab in battle, and there is peace for eighty years. Next is Shamgar, who kills 600 Philistines with an ox goad.
4 Israel does evil; Israel serves king Jabin, who has iron chariots. Deborah judges Israel, calling upon Barak to go into battle against Sisera, Jabin’s military commander. Barak says he will only go if accompanied by Deborah. Deborah prophesies that Sisera will de defeated by a woman. Sisera’s army is defeated. Sisera flees on foot, and is killed in a tent with a tent peg through the skull by Jael, the wife of Heber of the nomadic Kenites (who descend from Moses’ father-in-law Hobab).
5 Deborah and Barak sing a song of victory and praise to the Lord about battle with kings of Canaan. The tribes who assisted are acknowledged; of those who did not, questions are asked. Jael is praised, despite abusing the laws of hospitality. The anxiety of Sisera’s mother waiting for him to return from battle is gleefully imagined. Israel rests for 40 years.
6 Israel does evil, and serves Midian for seven years. The angel of the Lord appears to Gideon, and tells him he will deliver the Israelites from the Midianites. Gideon is initially suspicious, because he is from Manasseh, the least of the tribes. As a sign, fire shoots from a rock and cosumes Gideon’s offering of meat and bread. Gideon builds an altar at the place, Ophrah. Gideon destroys an altar of Baal-Berith at night, and replaces it with an altar to God. Gideon is found out, but his father says that Baal-Berith himself should plead against him if he is offended. Gideon thus acquires the name Jerubbaal, meaning ‘Let Baal plead’. Gideon gathers an army. Gideon seeks signs – he puts a fleece on the floor, and asks for there to be dew only on the fleece, but not on the ground. This is done. Then Gideon asks for the ground to be bedewed, and the fleece dry. This is done also.
7 Gideon gathers Israelite men to fight. God is anxious lest victory is ascribed to the Israelites’ might, rather than to Him. All those who are afraid are commanded to go home – this reduces the number to 10,000 from 32,000. The number is further reduced to 300 by a test by a river – all those who drink by lapping like a dog, or on their knees, are dismissed. Gideon spies on the Midian camp with his servant Purah. Gideon hears a man relating a dream of a loasf of barley bread striking his tent and causing it to fall. The dream is interpreted as meaning that the Midianites will be given up to Gideon. Gideon divides the company into three groups – upon his signal, the company are to blow their trumpets and shout, ‘The sword of the Lord and of Gideon!’ When this is done, the Midianites in a panic kill each other. Two Midianite kings are killed.
8 The men of Ephraim complain that they were not asked to fight with Gideon. Gideon replies, ‘What was I able to do in comparison to you?’ and their anger subsides. The men of Succoth and Penuel deny support for Gideon. Two Midianite kings and their armies are destroyed, then takes revenge on Succoth and Penuel. Gideon refuses to be made king, saying that the Lord will rule the Israelites. Gideon amasses a fortune by taking golden earrings as spoils. Gideon inappropriately uses some of the gold to make an ephod, assuming the role of religious leadership, despite the fact that the tabernacle is actually at Shiloh. Israel has peace 40 years. Gideon has seventy sons, and many wives. One of Gideon’s sons is called Abimelech. After Gideon’s death, however, the Israelites turn from God once more.
9 Abimelech convinces his brothers to support him. They give him silver from the temple of Baal-Berith, and then he kills them all, apart from Jotham, who hides. Jotham’s parable: worthy trees (olivem fig and vine) do not wish to become the king of the trees, so the role is assumed by the bramble, who promises he will destroy with fire any who oppose him. The parable is applied to Abimelech. Abimelech having reigned three years, the Shechemites, headed by Gaal the son of Ebed, conspire against him. Zebul, governor of the city, apprises Abimelech of the insurrection, so Abimelech assaults the city, takes, beats it down, and sows it with salt. Several of the Shechemites take refuge in the temple of Baal-Berith; Abimelech sets fire to it, and destroys in it about one thousand men and women. He afterwards besieges and takes Thebez; but while he is assaulting the citadel, a woman throws a piece of millstone upon his head, and kills him. Abimelech asks his armourbearer to kill him, lest it be known that he was killed by a woman. Thus God requited him and the men of Shechem for their wickedness, and their ingratitude to the family of Gideon.
10 Tola and Jair judge Israel. Israel forgets God and serves many gods. Israelites serve the Philistines and Ammonites. Israel cries to God for help. God’s patience is sorely tested after the repeated cycles of idolatry, servitude and deliverance. Israel lacks a leader.
11 Jephthah from Gilead in Manasseh is the leader of a band of brigands, driven out of his home because he was the son of a harlot. The leaders of Gilead call upon Jephthah when under attack from the Ammonites. Jephthah becomes the leader of the Gileadites. He attempts to answer the accusation that the Israelites have taken away territory from the Ammonites, but to no avail. Jephthah rashly vows that if he is victorious in battle, he will yield up the first out his door as a burnt offering. Jephthah helps Israel defeat Ammonites. His daughter (his only child) comes to greet him, and he is forced to sacrifice her. Before this, she is permitted to bewail her virginity for two months on the mountains.
12 The men of Ephraim are angry at not being asked to fight against the Ammonites. Jephthah replies that they did not act when they had the chance. The Gileadites defeat the Ephraimites, whose survivors try to flee back over the Jordon. The Gileadites, guarding the fords of the Jordan, asking anyone asking to cross to say the word ‘shibboleth’. If they pronounced it in an Ephraimite way (saying the sh as a s), they were killed. Jephthah judges Israel 6 yrs; he is followed by Ibzan, Elon and Abdon.
13 Philistines rule the Israelites for forty years. An angel appears firstly to the barren wife of the Danite Manoah, then to Manoah himself. The angel says that they will have a son who will deliver Israel. The child will be a Nazarite from the womb – no shaving or drinking alcohol permitted. Manoah is told to make a burnt offering, and the angel ascends in the flame of the alter. Manoah is afraid, but is reassured by his wife. Samson is born.
14 Samson wants to marry a Philistine woman from Timnah. God has a hidden plan behind Samson’s desire to marry this woman, however. On his way to Timnah, Samson kills a lion. On the way back, he sees bees and honey in the carcass, so eats some of the honey. (Nazarites are forbidden from touching anything dead – Samson is on dangerous ground here.) He also gives some honey to his parents, but does not tell them where it came from. Samson throws a bachelor party for his Philistine friends. He poses them a riddle: ‘out of the eater came something to eat, and out of the strong came something sweet.’ The prize for working it out is thirty linen garments. The men threaten Samson’s wife, telling her they will burn her and her father’s house if she does not extract the answer from Samson and tell them. She manages to do so, and the men answer the riddle. Samson replies, ‘If you had not ploughed with my heifer, you would not have solved my riddle!’ Samson kills thirty Philistines, takes their linen garments, and uses them to pay the bet. Samson goes back to his father’s house, and his wife goes off with his best man.
15 When he discovers his wife has been given to another by his father-in-law, Samson set foxes with torches attached to their tails through the Philistine crops, destroying them. The Philistines retaliate by killing Samson's wife and family with fire. Samson responds with a great slaughter. The men of Judah deliver up Samson bound to the Philistines. Samson breaks free of his bonds, and kills a thousand Philistines with the jawbone of an ass. God miraculously provides water for Samson, who judges Israel for twenty years.
16 Samson escapes from Gaza by ripping off the gates of the city. A woman whom Samson loves, Delilah, agrees to betray him. Samson twice lies to Delilah about the source of his strength, saying he will be weakened if bound with fresh bowstrings, and new rope. Delilah ties him up with these things, but he soon bursts out of them. Samson lies again, saying he is weakened if seven locks of his hair are woven into the web of a loom. Delilah does this, but again, Samson’s strength is unaffected. Samson finally tells her that his strength lies in his hair. She shaves him when asleep, and he is delivered over to the Philistines and blinded. He is kept prisoner by the Philistines, but his hair grows back. Samson is called out into the temple of Dagon. He stands between two pillars, prays, then pushes the pillar so the temple collapses, killing many Philistines and himself. He had ruled Israel for twenty years.
17 Micah of Ephraim returns silver he had stolen from his mother. His mother bizarrely blesses him, after having cursed the unknown thief before! Two hundred shekels of it are given to a silversmith to create an idol. Micah then makes a shrine and an ephod, and consecrates one of his sons as a priest. Micah hires a wandering Levite from Bethlehem to be a priest. Micah is assured of the Lord’s favour!
18 Dan sends spies to find land. The spies meet Micah. Spies and 600 men from Dan take Micah’s idols and priest (who is quite happy to go). Micah is glum, having had everything taken from him. The Danites conquer Laish, renaming it Dan. They adopt the idolatry that began with Micah.
19 A Levite marries a concubine from Judah. They separate after she plays the harlot, but are later reconciled at the house of his father-in-law, where he stays for five days. Returning home, the Levite and his concubine decide to stay one night at Gibeah (not Jebus, which is a foreign land that might be hostile). They meet an Ephraimite, who offers them hospitality. Men bang on the door and demand to know the Levite carnally. The Ephraimite offers a compromise – his virgin daughter and the Levite’s concubine. The latter is raped and abused, and dies. The Levite cuts her up into twelve pieces, and sends a piece to each tribe to advertise his outrage.
20 The nation gathers at Mizpah, demanding that the Bejamites give up the wicked men of Gibeah. The Benjamites refuse, and go to war against the rest of Israel with 26,000 men. After some initial victories, the Benjamites are heavily defeated.
21 At Mizpah, an oath was made that no Israelite daughter should be given to a Benjamite. The Israelites then regret their oath when they realise that the Benjamites are in danger of extinction. The men of Jabesh Gilead, who had not taken part in the oath at Mizpah, are slaughtered, and four hundred virgins taken to marry off to the Benjamites. The Benjamites are instructed to take the daughters of Shiloh when they go to dance at the annual feast – because they are ‘kidnapped’ (though the complicity of their father is hinted at), they are not guilty of breaking their oath. Final words sum the whole book up: ‘In those days there was no king in Israel; everyone did what was right in his own eyes.’

Ruth

1 Elimelech, Naomi and their sons, Mahlon and Chilion, move to Moab because of a famine. The sons marry the Moabites Orpah and Ruth; Elimelech and sons die. Naomi sets out back to Bethlehem, and tries to persuade Orpah and Ruth to return to their own people. Saying she is too old to bear sons for them to marry. Orpah returns, but Ruth eloquently insists that she wants to stay with her mother-in-law: ‘your people shall be my people, and your God, my God.’ Naomi renames herself Mara, meaning ‘bitter’. They arrive at Bethlehem in the time of the barley harvest.
2 Ruth gleans barley in Bethlehem from Boaz’s field until end of harvest. Boaz is a relative of Elimelech. Hearing of her loyalty to Naomi, Boaz shows kindness to Ruth, insisting that she gleans from his field alone, and allowing her to glean from sheaves already gathered. Ruth shares the gleanings to Naomi.
3 Ruth visits Boaz during the night, and lies at Boaz’s feet until morning. Boaz accepts Ruth, impressed that she has not gone after young men, and gives her extra barley. Boaz mentions, however, that there is a closer relative, who has a greater right to be her goel (redeemer) and marry her. Ruth returns home with barley.
4 Naomi’s kinsman at first seems willing to redeem Elimelech’s land which Naomi sold. Part of his duty as goel is to marry Ruth too, however, and the kinsman in unwilling because he would have ‘ruin his inheritance’, ie, have to split it between the children he presumably already has, and any future children he would have with Ruth. Boaz takes off his sandal, as the sign that he has become Elimelech’s goel. The witnesses bless them, wishing their house may be like the house of Perez (ancestor of the Bethlemites), whom Tamar bore to Judah. Boaz marries Ruth, who gives birth to Obed, who gives birth to Jesse, who gives birth to King David.

1 Samuel

1 Elkanah, an Ephraimite, and his two wives (Hannah, who has no children, and Peninnah, who does) visit Shiloh yearly. Hannah is given a double portion for an offering. Peninnah provokes her and makes her miserable. Hannah prays that if God gives her a son, she will dedicate it to Him as a Nazarite. Eli the priest thinks she is drunk as she moved her lips, but then blesses her when he discovers the truth. Hannah gives birth to Samuel, and gives him to God in Shiloh once he has been weaned.
2 Hannah praises God. Her poem warns the arrogant and proud, and talks of a God who humiliates the strong and exalts the weak. Samuel ministers for Eli. The sons of Eli, Hophni and Phinehas, are corrupt, stealing for themselves meat offerings, and and sleeping with women who assembled at the tabernacle. Eli rebukes them, but in vain, because God wanted to kill them. An unknown man of God pronounces judgment to Eli: his family will be cut off from the office of High Priest, and his sons will both die on the same day.
3 Samuel ministers in temple of God. God calls Samuel three times. Samuel thinks it is Eli. The third time, Eli advises Samuel to reply, ‘Speak Lord, for your servant hears.’ God tells of judgment against the house of Eli. When told of this by Samuel, Eli takes the news stoically. Samuel is established as a prophet.
4 Israel fights with Philistines, and is defeated, losing 4000 men. The elders decide to take the ark from Shiloh to the scene of the battle. The Philistines fear the ark, and the Lord’s reputation. However, another defeat ensues, with time with 30,000 men, and Hophni and Phinehas die. When told the bad news, Eli falls backwards off his chair, breaks his neck and dies. Phinehas’ wife gives birth to a son and calls it Ichabod, meaning ‘the glory has departed from Israel’. She then dies.
5 Philistines take ark of God to the temple of Dagon in Ashdod. The statue of Dagon is broken, and repeatedly falls down before the ark. The ark is moved from place to place (Ashdod, Gath and Ekron), but the people in each place are struck down with tumours. The Ekronites petition for the ark to be returned to the Israelites.
6 Philistines return ark of God to Israel with a trespass offering of five gold mice and five gold tumors. They put the ark in a cart pulled by two unyoked cows, to see whether God guides it back. The ark returns to the people of Beth Shemesh in Israel, where there is great rejoicing. The cows are given as a burnt offering. A stone memorial remains to this day in Beth Shemesh. God strikes down 50,070 men, because the men of Beth Shemesh had peered inside the ark. The men of Beth Shemesh appeal to the men of Kirath Jearim to take the ark from them.
7 The ark is brought to Kirjath Jearim, where it remains for twenty years. Samuel admonishes Israel to put aside other gods, in order to be free from the Philistines. The nation repents at Mizpah. Samuel prays for Israel, and the Lord assists the Israelites in battle with thunder that confuses the Philistines. Samuel sets up a memorial stone between Mizpah and Shen called Ebenezer, meaning ‘stone of help’. The Philistines are subdued. Samuel judges across the land, though always returns to his home in Ramah.
8 When Samuel gets old, his sons, Joel and Abijah, judge in his stead, but they are corrupt. The elders reject them, and request a king. God begrudgingly acquiesces, but tells the Israelites to warn of a king’s acquisitive behaviour, taking children, servants and livestock for his own uses. The people persist in their demand, however.
9 Saul, the son of Kish the Benjamite, is tall and handsome. Saul goes looking for father’s sheep, wants to see Samuel, and is directed to a high place where a sacrifice is due to be performed. God tells Samuel that Saul will be king. Samuel tells Saul he will be king. Like Gideon in Judges, Saul’s first reaction is that he comes from a small and insignificant tribe. Samuel makes certain that Saul receives the seat and portion of honor at the feast.
10 Samuel anoints Saul as king. Three signs are given: (1) his father’s donkeys will be found. (2) At Tabor, Saul he meet three men carrying goats, loaves and wine, who will present Saul with bread. (3) Saul will meet prophets at a Philistine garrison, and start to prophesy himself. Saul is commanded to wait for Samuel at Gilgal. The signs all come to pass. ‘Is Saul among the prophets?’ becomes a proverbial expression of surprise when someone becomes very religious. Saul only tells his family about the donkeys. Samuel tells the Israelites that God has begrudgingly granted the request for a king. Saul is chosen by lot. Everyone is impressed by how tall he is, apart from some who bring no presents. Saul ignores these people.
11 Nahash the Ammonite agrees to make a covenant with Jabesh Gilead only if he can put out the right eyes of all the men. When Saul, the spirit of the Lord comes upon him: he cuts out oxen and sends them across the land, saying the same will happen to any man who does not help him. Israel wins, and Saul made king. Saul is merciful to his former opponents, waiving an opportunity to have them killed.
12 Samuel justifies his rule, but passes on the mantle of leadership to Saul. Samuel speaks to Israel’s history of apostasy and deliverance, and implies it has a lesson for the future. God sends thunder and rain, as a sign that the Israelites were wicked to ask for a king. Israel anxiously repents. Samuel exhorts the people to walk right with the Lord.
13 Saul’s son, Jonathan, attacks a Philistine garrison. Saul waits for Samuel at Gilgal for seven days, but he does not come, so Saul performs the burnt offering himself. Samuel upbraids Saul, and says his kingdom shall not continue. The Philistines are technologically superior – there is no blacksmith in Israel, so only the royal family have swords and spears.
14 Jonathan carries out a secret raid, killing twenty men. A battle ensues, which Israel wins. Saul places his men under an oath not to eat until he has taken vengeance on his enemies. Jonathan, who has not heard anbout the oath, eats some honey in a forest, and is refreshed by it. The soldiers are so hungry that they kill livestock and eat the blood, so Saul sets up a stone altar so the animals can be slaughtered properly. Inquires of the Lord if he may pursue the Philistines by night, but receives no answer. Saul attributes this to a sin committed by an unknown person, and makes inquiry by lot; he finds that Jonathan had tasted the honey, and must therefore be put to death. The people interpose, and rescue Jonathan. Saul’s family and many wars are listed.
15 Via Samuel, God tells Saul utterly to destroy the Amalekites, in revenge for their attack on the Israelites in the wilderness. The Kenites, who have showed kindness to the Israelites in the past, are warned to flee. King Agag is taken, and spared, along with his sheep. God regrets that he made Saul king. Samuel upbraids Saul, telling him God has rejected him as king. As Samuel turns, Saul seizes his robe and tears it – Samuel responds by saying that the kingdom of Israel has likewise been torn from Saul’s hand. Samuel hacks king Agag to pieces at Gilgal. Samuel and Saul go to Ramah and Gibeah respectively – they are now estranged from each other.
16 God sends Samuel to Jesse, with a new king in mind. Samuel senses that God, who judged not by appearance, has not elected Jesse’s eldest seven sons. Only the youngest son, David, is missing – he is tending the sheep. Samuel sends for him, sees him, and anoints him. The spirit of the Lord departs from Saul, and a distressing spirit comes over him. David is chosen as a harpist to cheer Saul up. He becomes a favourite of Saul’s.
17 The Philistines gather against Israel. The Philistine giant Goliath (six cubits and a span high) challenges the Israelites to single combat. David, the youngest of eight brothers, splits his time between the palace and the pasture. David brings gifts from home to his three elder brothers, who are fighting against the Philistines. David asks how a Philistine can defy the army of the living God. Saul hears of David’s words. David says his experience of defending sheep from lions and bears with stones has prepared him well. David chooses not to wear untested armour, and goes armed with a staff, a sling and five stones instead. Goliath curses David. David replies that he comes in the name of the Lord of Hosts, not like Goliath with sword, spear and javelin. David defeats Goliath with a stone to the forehead. David cuts off Goliath’s head with his own sword. Israelites pursue the fleeing Philistines. David presents himself to Saul.
18 Jonathan and David become friends. David stays at Saul’s palace permanently. Israelite women celebrate David’s military exploits: ‘Saul has killed his thousands, David his tens of thousands.’ Saul tries to kill David when he plays his harp. Saul transfers David from the palace to the army. Saul offers his daughter Merab to David, asking in return that David fight for him, and secretly hoping that David will be killed in battle. David is diffident about becoming the son-in-law of a king, but in the event, Merab is married off to Adriel the Meholathite. Michal, another of Saul’s daughters, loved David. Saul asks for the dowry of a hundred Philistine foreskins. David delivers two hundred, and marries Michal. David’s fame and popularity grows constantly.
19 Saul plots the murder of David, attempting to enlist the help of Jonathan and his servants. Jonathan tells David to hide, pleads for him, and manages to effect a reconciliation. Following more military success against the Philistines, Saul attempts to kill David with a spear again. David flees with the aid of Michal, who puts an image in his bed covered with goat’s hair. When Saul challenges Michal about this, she claims that David had threatened to kill her. David flees to Samuel at Ramah, then they both go to Naioth. Saul sends messengers to capture David, but instead they prophesy in the presence of Samuel and other prophets. Saul goes himself, and starts to prophesy. Is Saul among the prophets?
20 David asks Jonathan about Saul’s intentions towards him; Jonathan promises his help to David. David avoids the feast of the New Moon with Saul, hiding in a field but making the excuse that he must go to a yearly sacrifice with his family. David asks Jonathan to ascertain Saul’s disposition towards him: if he is satisfied by the excuse, then all will be judged well, but if he is angry, then David will know that Saul intends evil to him. Jonathan and David make a covenant, with David promising never with withdraw his kindness from Jonathan’s house. Jonathan proposes a signal to tell David of Saul’s reaction: he will send a lad after some arrows shot at a target, and if he says the arrows are to the side of him, then all is well, but if he says the arrows are beyond him, then David must flee. Saul is furious at David’s absence, accuses Jonathan of complicity with him, and throws a spear at him. Jonathan gives David the sign, and David tearfully departs from Jonathan and flees from Saul.
21 David fless to the priest Ahimelech in Nob, saying he goes there on business for the king. He receives showbread and Goliath’s sword. David flees to king Achish of Gath, and feigns madness in order to protect himself.
22 David escapes to cave of Adullam, where he becomes leader of 400 family members, debtors and other discontents. He then dwells in Moab, before the prophet Gad tells him to go to Hareth forest. Saul accuses his aides of treason, so Doeg the Edomite tells Saul he saw David at Nob. Doeg kills 85 priests and many citizens at Nob in retaliation. Abiathar, the only son of Ahimelech to survive, flees to David and is protected by him.
23 David fights with Philistines at Keilah in Judah. Saul’s forces besiege Keilah, but David flees before the men of Keilah deliver him into Saul’s hands. David hides in the wilderness of Ziph. David and Jonathan meet again, and reaffirm their covenant. The Ziphites betray David to Saul. Saul pursues David to the wilderness of Maon; David hides at a rock and is encircled, but then Saul’s forces are recalled by a Philistine threat.
24 Saul hunts David in Engedi. Without knowing, Saul comes to a cave where David and his men are hiding. David restrains himself and his men from killing Saul (who is the Lord’s anointed), and secretly cuts off a part of his robe. David reveals himself to Saul, and is honoured for his mercy. Saul asks David to swear that he will not cut off Saul’s descendents when he becomes king.
25 Samuel dies, and is buried at Ramah. David requests ‘favour’ for protecting Nabal’s sheep against Philistine raiders. Nabal refuses, so Abigail, Nabal’s wife, secretly gives David gifts of bread, wine, sheep, grain, raisins and figs, and intercedes, averting bloodshed. God strikes Nabal dead ten days later. David marries Abigail, and also Ahinoam of Zezreel. Saul has given Michal, his daughter and David’s wife, to another.
26 The Ziphites betray David again. David and Abishai the Hittite creep into Saul’s camp, and steal his spear and jug from his tent. David chides Abner, Saul’s bodyguard, saying he is worthy of death. David appeals to Saul (the Lord’s anointed) once more, whereupon Saul repents.
27 David escapes to the Philistine king Achish at Gath once more. Achish grants David Ziklag; the kings of Judah own it to this day. David wages battles against the Geshurites, and the Gezrites, and the Amalekites, but tells Achish he fights against Judah. Achish believes him.
28 Philistines and Israel prepare to fight. Saul, who had banned all occult practices, is afraid; God does not respond to him through dreams or prophecies. Saul disguises himself and visits the witch of Endor. The witch is cagey, but is persuaded to summon up Samuel. Samuel upbraids him, tells him the Lord has departed from him, and that he will lose the battle. The witch tries to comfort Samuel!
29 The Philistines pitch their armies at Aphek, the Israelites at Jezreel. David is with Achish, but the Philistines become agitated that he will turn against them, and so he is sent home.
30 The Amalekites invade Zikrag, to which David has returned. Women are taken captive, including David’s two wives. God tells David (who dons an ephod to ask divine advice) to pursue the Amalekites. David goes with six hundred men, but leaves two hundred men at brooke Besor because they are too faint to be able to continue the pursuit. David and his four hundred men come across a starving Egyptian, abandoned because he had fallen sick. He Egyptian brings David and his company to the Amalekites, who are feasting and enjoying themselves. There is a great slaughter, and David manages to recover everything and everyone that had been taken away, including his two wives. David shares the spoils with the two hundred men at brooke Besor, despite some grumblings. He shares the spoils further with the elders of Judah.
31 The Philistines slay the Israelites at Mount Gilboa. Wishing to avoid death at the hands of the enemy, Saul asks his armourbearer to run him through. The armourbearer refuses, however, so Saul falls on his sword. The armourbearer does likewise, and Saul’s sons also die. Saul’s corpse is decapitated, and fastened to the wall of Bathshan, along with his sons. The men of Jabesh Gilead (presumably still grateful to Saul after he had delivered them from Nahash) rescue the corpses, burning and burying them properly.

2 Samuel

1 An Amalekite man tells David he killed a despairing Saul in battle. David kills the Amelkite, and sings of song of mourning for Saul and Jonathan (Tell it not in Gath; how the mighty are fallen).
2 David is anointed king of Judah and dwells in Hebron. David thanks the men of Jabesh Gildead. Abner, the commander of Saul’s army, makes Ishbosheth, son of Saul, king of Israel. Only Judah follows David. Abner’s troops fight with David’s troops under Joab (David’s nephew), and are defeated. Abner kills Asahel, another of David’s nephews. A ceasefire is called. The war between the house of Saul and the house of David continues, but the latter grows stronger, and the former weaker.
3 David has six sons by his various wives. Ishbosheth accuses Abner of taking Rizpah, one of Saul’s concubines. Insulted, Abner transfers to David’s side, agreeing to take Michal from Paltiel (to whom Saul had given her in spite) and return her to David. Abner rallies support for David and there is a feast, but Joab (whose brother Abner killed) is displeased, and muders Abner by stabbing him in the stomach. David curses the house of Joab, and leads the mourning.
4 Two captains of Ishbosheth, Baanah and Rechab, murder Ishbosheth. They present David Ishbosheth’s head, but David is displeased, cutting off Baanah’s and Rechab’s hands and feet, and then hanging them. Jonathan’s son, Mephiboseth (the last of the house of Saul with a claim to the throne) was dropped by his nurse and became lame when he fled after Saul’s death.
5 The elders of Israel all recognise David as king. After six years and six months, he moves from Hebron to Jerusalem, which he takes despite resistance from the Jebusites. David builds a great palace. David has many wives and concubines. The Philistines challenge the new king, and are defeated at Baal Perazim and at the Valley of Rephaim.
6 David starts to transport the ark to Jerusalem with 30,000 men. It is carried on a cart, not by the poles. When the oxen stumble, Uzzah touches the ark to steady it, and is struck down dead. The ark is left for three months in the house of Obed-Edom. David sacrifices and dances before the ark in a ephod, then succeeds in bringing it to Jerusalem. There is a fellowship meal. Michal criticises David for his dancing, and is punished with barrenness.
7 Israel ceases war. David desires to build a temple for God. God tells David through the prophet Nathan that David’s son will build a temple. The Davidic covenant: David’s house will be established forever. If iniquity is committed, punishment will ensue, but the mercy of the Lord will not depart forever. David glorifies God.
8 David takes over Metheg Ammah from the Philistines, and also rules over Moab, Hadadezer’s territory at the river Euphrates, the Syrians of Damascus and Edom. David reigns over and judges Israel with justice.
9 David shows kindness to Mephibosheth, son of Jonathan. Saul’s land restored to Mephibosheth, and he is invited always to eat at the king’s table.
10 David sends ambassadors to Hanun, the new king of Ammon. Hanun shaves the ambassadors’ beards and cuts their garments. Ammon and the Syrians fight against Israel. Israel wins under the generalship of Joab.
11 When this war was raging, David was at home. He sees a beautiful woman bathing – Bathsheba. David lies with her and makes her pregnant. To cover his sin, David tries to get Uriah to return home to lie with his wife, but he refuses while a military campaign is being waged, so David sends Uriah out in the vanguard of battle, where he dies. Bathsheba becomes David’s wife, but God is displeased with David.
12 Nathan’s parable – a rich man with many flocks takes the sole lamb from a poor man to feed a traveller. Nathan points out the applicability of the story to David, and says that the sword shall never depart from David’s house. David repents, and is forgiven. Bathsheba’s child dies, but she fives birth to another son, Solomon. Israel conquers Rabbah, and puts the people to forced labour.
13 Amnon, David’s son, becomes infatuated with Tamar, his half sister. Amnon’s friend Jonadab advises him to pretend to be ill, and make a request for Tamar to tend to him. Amnon does so, and rapes Tamar before dismissing her. Absalom, Tamar’s brother, has Amnon killed at a feast. Absalom flees to Geshur; David mourns.
14 Joab arranges for a woman called Tekoa to dress as a widow. She tells David that one of her sons has killed another, and she is anxious that her remaining son will be killed at the request of her family. David assures her that he will protect her son. The woman applies her story to David, and admits that she commanded to tell it by Joab. David recalls Absalom to Jerusalem, but does not want to see him. Absalom was handsome and had long flowing hair which was sold at a high price when he cut it. Frustrated, Absalom burns a field of barley belonging to Joab. David and Absalom are finally reconciled.
15 Absalom wins the hearts of people of Israel, and starts to judge between them. Absalom asks permission to go to Hebron to serve the Lord in gratitude for being allowed back to Jerusalem. The request is granted, but Absalom uses Hebron as his power base, and plans to take over all Israel. Ahitophel, David’s counsellor, defects to Absalom’s side. As the rebellion grows, David flees from Jerusalem with Ittai the Gittite and his men. The high priest, Zadok, and the Levites also accompany him. Zadok goes with his sons and the ark back to Jerusalem to gather information. David weeps on the Mount of Olives. Hushai agrees to go undercover for David as the servant of Absalom.
16 Ziba, Mephibosheth’s servant, brings supplies to David. Ziba tells David that Mephibosheth is in Jerusalem, waiting to come to power after David and Absalom destroy each other. Shimei, of the house of Saul, curses David. David suffers the cursing stoically. Absalom receives Hushai as an advisor. Ahithophel advises Absalom to sleep with David’s concubines.
17 Ahithophel advises Absalom to pursue David with twelve thousand men. Hushai advises Absalom against this, warning of David’s ferocity and military cunning. Hushai advises Absalom to raise a huge army from across all Israel, and for Absalom to go into battle personally. Absalom goes with Hushai’s plans, and David is warned. Ahitophel hangs himself when he sees his advice is not taken. David moves to Mahanaim, and Absalom follows him over the Jordan. Several friends meet David at Mahanaim with refreshments and provisions.
18 David puts the army under three captains, Joab, Abishai and Ittai. Absalom’s forces are defeated in the woods of Ephraim. Absalom is killed by Joab as he hangs from a tree, his head having been caught in thick boughs while he was riding on his donkey. David mourns for his son.
19 Victory celebrations turn into mourning. Joab rebukes David for his mourning. The tribes take counsel to bring the king back to Jerusalem. David makes Amasa captain in place of Joab. The returning king is met by Judah at Gilgal. Shimei is forgiven by David when he pleads for his life. Mephibosheth also meets David, and shows how he has been slandered by Ziba. David is met by one his followers, Barzillai, who is eighty, and blessed. The northern tribes feel excluded from the ceremonial welcome of David back to Jerusalem, and complain to Judah.
20 Sheba leads Israel against David – only Judah does not join it. David isolates the concubines Absalom lay with. David tells Amasa to assemble an army, but there is a delay, so David goes with Joab’s forces instead. Joab kills his rival Amasa, and commands David’s troops. Sheba is besieged in Hebel, and on the advice of a wise woman, the people of Hebel cut off Sheba’s head, and throw it over the wall to Joab. Joab’s forces return to Jerusalem. A list of David's civil and military officers is given.
21 Famine in Israel because Saul killed some Gibeonites (not recorded in 1 Samuel). David makes peace with Gibeonites (descended from the Amorites). The Gibeonites want to hang seven descendants of Saul at Gibeah. David agrees, but spares Mephibosheth because of his covanent with his father, Jonathan. Rizpah, the mother of two executed, watches the bodies through the whole of the time of harvest, to prevent them frown being devoured by animals. David is informed of Rizpah's conduct: he collects the bones of Saul and Jonathan from Jabesh Gilead, and buries them, along with the seven men that were hanged, in Zelah, in the land of Benjamin. There is a war between the Israelites and Philistines, and David is persuaded to retire from active duty. David’s men kill the Philistine Ishbi-Benob, and several other gigantic Philistines.
22 David writes song after God saves him from enemies: the Lord is my rock, fortress and deliverer. David has not departed from God’s statutes.
23 David’s last words: rulers must be just, like the light of the sun in the morning. Faith is expressed in the Davidic covenant. David’s leading soldiers are listed and briefly recounted. When he was in his cave at Adullam, he expresses a nostalgic wish to drink water from the well of Bethlehem. Three mighty men break through the Philistine camp and take some for him – and he offers it to the Lord.
24 David conducts a census, and thereby provokes the Lord to wrath. Joab questins the need for a census. David repents. Through the prophet Gad, God gives David three choices: seven years of famine, three months of feeling from enemies, or three days’ plague. An angel kills 70,000 and is restrained at the the threshing floor of Araunah the Jebusite. David offers to buy the floor from Araunah to build an altar. Araunah offers to give it freely, but David insists on buying it so his sacrifice has value. The plague is stopped.

1 Kings

http://www.biblestudy.org/prophecy/israel-kings.html

1 David grows old, and is given Abishag for warmth. David does not know her. Adonijah, the son of David by Haggith, proclaims himself king. Adonijah invites his allies to a banquet. Key figures from David’s government (Zadok, Nathan and others) do not support Adonijah, however. Nathan tells Bathsheba, the mother of Solomon, to complain to David that Adonijah has made himself king. She does so, and Nathan confirms her words, saying that Adonijah has performed sacrifices and is being feted by the people. David arranges for Solomon to be anointed at Gihon, riding on a mule and accompanied by Zadok, Nathan and other prominent figures. Adonijah fears the news, and his guests are afraid. Adonijah submits to Solomon, and his life is spared.
2 David advises Solomon to maintain a Deuteronomic obedience to the Lord. The covenant is mentioned, though here it is much more conditional than before. David warns Solomon to kill Joab and Shime, but spare Barzillai. David dies: he had reigned seven years at Hebron, and thirty three at Jerusalem. Adonijah asks Bathsheba to petition Solomon for Abishag. Solomon sees this as a challenge to the throne, and has Adonijah executed. Abiathar the priest, who had supported Adonijah, is exiled: his life is spared on account of having helped David carry the ark. Zadok replaces Abiathar. Joab is killed because he had shed the innocent blood of Abner and Amasa. Solomon spares the life of Shimei, but tells him never to cross the Brook Kidron; many years later he does, and is killed.
3 Solomon makes an alliance with Egypt, and marries the Pharaoh’s daughter. Solomon sacrifices extravagantly at the high places. In a dream, Solomon asks for understanding to judge his people and discern good from evil. God blesses Solomon. Two women claim the same son as theirs (the accusation is that one mother had stolen the baby after her one had died). Solomon proposes to cut the child in two, whereupon the real mother gives way, and is thus identified as the real mother.
4 Solomon’s officials and governors are listed. Judah and Israel have peace and prosperity under Solomon’s rule. Solomon provides extravagantly for his own household. Political stability and peace, and a vast cavalry. Solomon is famed for his wisdom, wrote proverbs and songs, and was an expert on science and nature.
5 Solomon plans to build the temple to God. He asks Hiram king of Tyre for cedar wood from Lebanon. A huge labour force is amassed. Solomon and Hiram work together.
6 Solomon builds temple. Temple dimensions, design and method of construction are described. David covenant (with telling conditional clauses) reaffirmed.
http://www.painsley.org.uk/re/Atlas/solotemp.gif http://en.wikipedia.org/wiki/File:SolomonsTemple.png http://www.esvstudybible.org/sb/images/1200/illustration-solomons-temple.jpg
7 Solomon builds his and his wife’s house, taking thirteen years to do so. It included pillars, bevelled windows, a hall of judgment, and much splendour. Huram – half Israelite, half from Tyre – makes the furnishings for the temple.
8 Solomon calls Israel to Jerusalem, where the ark of covenant brought into the Holy of Holies in the new temple. The cloud of the Lord’s presence (shekinah) enters the temple, so that the preists cannot continue ministering. The temple dedicated, and the Davidic covenant is reaffirmed (with conditional clauses). Solomon expresses the hope that the Lord shall say of the temple, ‘My name shall be there’. God begged to hear supplications when Israelites are making oaths, have been defeated, are suffering from famine or plague, or have been taken captive in a foreign land. Solomon ends by enjoining loyalty, and walking in the way of the Lord’s statues. There is a huge feast with thousands of offerings made.
9 God answers Solomon’s prayer, reaffirming the David covenant conditionally. Solomon gives twenty cities in Galilee to Hiram, king of Tyre, in return for a supply of gold and cedar. The remnant Canaanite peoples are used as slave labour. Financing from joint naval expeditions with Hiram brings in gold.
10 The Queen of Sheba visits Solomon. She comes in great splendour, and tests him with hard questions, but he displays his wisdom, until there is no more spirit in her. The queen remarks on how blessed the Israelites are, and there is a royal exchange of gifts before she departs. The kingdom of Israel expands, becoming very rich and powerful. Examples of Solomon’s wealth are given: two hundred golden shields, golden drinking cups, and an ivory throne. He also has many horses – in direct disobedience of Deuteronomy 17:16.
11 Solomon has many foreign wives and concubines from the nations God had warned about. He also worships false gods, building altars and high places for them. As punishment, God says that he will tear the kingdom from the hands, not of Solomon (on account of his father), but of Solomon’s son. One tribe will be given to Solomon’s progeny, on account of David. Hadad the Edomite seeks revenge against Israel for Joab’s slaughter of Edomite men; Rezon of Zobah also becomes an enemy, mindful of David’s slaughter of the Zobahites. An internal enemy also emerges: Jeroboam, an Ephraimite in charge of some of Solomon’s construction projects, is encouraged by the prophet Ahijah, who tears his garment into twelve pieces, to symbolise the impending division of the kingdom. Jeroboam rebels against Solomon, and flees to Egypt. Solomon dies after forty years of rule.
12 Rehoboam, the son of Solomon, is made king at Shechem. Jeroboam comes from Egypt and petitions Rehoboam to ease the heavy yoke of his father. Rehoboam’s elder servants urge a conciliatory approach, his younger servants an aggressive one. Israel splits from Judah, and makes Jeroboam king. Rehoboam’s revenue collector, Adoram, is stoned to death. Shemiah the prophet warns against a planned battle between Judah and David and the rest of Israel, and so the southern kingdom of Judah and the northern kingdom of Israel is formed. Shechem is the new capital of the northern kingdom. Jeroboam sets up golden calves for worship at Bethel and Dan. He also makes high places, and creates non-Levitic priests.
13 A nameless ‘man of God’ prophesies the destruction of the altar at Bethel by Josiah. As a sign that man of God’s words are true, the altar splits in two and spews ash. When Jeroboam stretches out his hand to say, ‘Arrest him!’ his hand withers. The man of God prays for Jeroboam, and his hand is restored. An invitation to eat with Jeroboam is declined, because God had commanded to return without eating anything. An old prophet persuades the man of God to eat with him, then prophesies that he shall not come to the tomb of his fathers on account of his disobedience. A lion kills the man of God on his way back. The man of God is buried in Bethel, and the old prophet asks to be buried alongside him. High places proliferate.
14 Jeroboam’s son, Abijah, becomes sick, so Jeroboam’s wife disguises herself and visits Ahijah the prophet, who, with God’s help, is not fooled by her disguise, and speaks against Jeroboam. In the short term, his son would die, and in the long term, his whole house would be destroyed, and the northern kingdom would be scattered. Jeroboam dies, and is replaced as king by his son Nadab. Judah sins with high places and false worship. Egypt takes Judah’s wealth, including Solomon’s golden shields, which are replaced by bronze ones. Rehoboam dies, and is replaced as king by Abijam.
15 Abijam reigns for three years in Judah, and walks in the sins of his father. The Lord tolerates him on account of David. Abijam goes to war against Jeroboam. Asa is the next king of Judah; he does what is right in the eyes of the Lord, and reigns 41 years. He destroys idols, although the high places are left. Asa buys the favour of king Ben-Hadad of Syria to prevent Baasha king of Israel blocking the main route from Israel into Judah at Ramah. Nadab rules over Israel for two years, and does evil. Baasha rises up against Nadab, and kills all the house of Jeroboam, as Ahijah prophesied. Baasha reigns twenty years and does evil.
16 Baasha dies, and God says his house will be destroyed. Elah, his son, rules over Israel. Jehu prophesies against Elah. After he has reigned for two years, Zimri kills Elah and the entire house of Baasha, rules for seven days, and is overthrown by Omri, the commander of the army. Omri wins a civil war against Tibni, rules for twelve years during the reign of Asa, does evil, dies. Ahab his son rules Israel afterwards, and does evil, marrying Jezebel the Sidonian, and building a temple to Baal at Samaria. Hiel of Bethel rebuilds Jericho, challenging the curse in Joshua 6:26.
17 Elijah declares a three year drought to Ahab. God advises Elijah to flee to Brook Cherith, drink from the brook and be fed by ravens. The brook eventually dries up, so God tells Elijah to find a widow in Zarephath, who will provide for him. Elijah does so, but the widow says she is too poor to provide for Elijah. Miraculously, the widow makes bread, and her flour and oil does not run out. The widow’s son dies, so Elijah brings him back from the dead.
18 The drought comes to an end in Israel, followed by a famine. Obadiah is a God-fearing man in charge of Ahab’s house. Obadiah had protected fifty prophets when Jezebel had sought to kill them. When searching for water for livestock, Obadiah meets Elijah, and Elijah then meets the king. Elijah and the prophets of Baal and Asherah sacrifice on Mount Carmel. Fire consumes Elijah’s sacrifice, despite not being lit. The sacrifice of the other prophets does not catch fire, despite their prayers, for which Elijah mocks them. Elijah executes the false prophets. Rain falls in Israel. Ahab rides to Jezreel. Elijah does not ride, but the Lord girds his loins and brings him to Jezreel first.
19 Elijah is threatened by Jezebel. Elijah flees into the wilderness and wants to die. He is given food by an angel, wanders for forty days, then reaches Mount Horeb. Elijah witnesses strong winds, an earthquake and a fire, but the Lord is in none of them. The Lord actually speaks to Elijah is a quiet voice, asking what he is doing there. The Lord tells him to go to Damascus and anoint Hazael as king of Syria, and Jehu as king of Israel, and Elisha as the prophet to replace him. Those who worship Baal will be killed by one of the three. Elijah finds Elisha, and throws the mantle of the prophet on him.
20 Ben-Hadad of Syria threatens Ahab’s Samaria. Ahab is counselled by his elders to resist. A nameless prophet promises Ahab victory, which comes to pass. Israel wins a further battle against Syria the next spring – this time not on the hills, but on the plains. Ahab makes a covenant with the humbled Ben-Hadad. A prophet needs an injury to display to Ahab. He asks his neighbour to strike, and when he refuses, he is killed by a lion. Another man does strike the prophet, whereupon the prophet goes to Ahab disguised with a bandage, and tells the king he has lost a man he was supposed to be guarding. Ahab says he must pay with his life – the prophet uses this situation as an analogy to Ahab’s, predicting his death for the mercy he showed Ben-Hadad.
21 Ahab asks Naboth the Jezreelite for a vineyard, and Naboth refuses, because it is his inheritance. Jezebel has Naboth stoned to death through a false accusation of blasphemy. Ahab then takes possession of Naboth’s land. Elijah tells Ahab that in the place where dogs lick Naboth’s blood, they shall lick his also. The dogs shall also eat Jezebel, and the house of Ahab will be cut off like that of Jeroboam and Baasha. Ahab humbles himself, and so God defers calamity to the days of his son.
22 Ahab joins forces with Jehoshapat king of Judah to win Ramoth-Gilead from the Syrians. Jehoshapat seeks the advice of God via prophets. A group of four hundred unfaithful prophets say the combined forces of the northern and southern kingdoms will be victorious. Micaiah says the combined forces will be defeated – much as Ahab expected, given Micaiah’s negative words about him in the past. Micaiah says the Lord has put a lying spirit in the mouths of the four hundred prophets. Micaiah is imprisoned. Jehoshapat and Ahab go into battle, the latter in disguise. Jehoshapat is rescued from attack, but Ahab is killed, and dogs lick his blood. Ahaziah the son of Ahab then rules the northern kingdom. Jehoshapat becomes king in the fourth year of Ahab’s reign, and reigns twenty five years. He was a good king, but did not remove the high places. Jehoram reigns after Jehoshapat.

2 Kings

http://www.biblestudy.org/prophecy/israel-kings.html

1 Moab, which had been under Israelite control since David, rebels after the death of Ahab. Ahaziah is injured in a fall in his house, sends messengers to the god Baal-Zebub. Elijah prophecies against Ahaziah. Two sets of fifty soldiers who try to arrest Elijah are consumed by fire. A third set of soldiers asks Elijah to spare their lives, so he does and comes before the king, and repeats his prophecy against Ahaziah, who then dies.
2 Elisha follows Elijah. Elisha’s followers are called the sons of the prophets. Elijah strikes the water of the Jordan with his mantle, and it is divided into two. A chariot of fire carries Elijah to heaven in a whirlwind. Elisha receives the spirit of Elijah, and divides the water with his mantle. Elisha heals the water of Jericho so it is no longer bad. Bears maul youths who mock Elisha’s baldness.
3 Jehoram of Israel (who puts away the pillar of Baal but still does evil in the sight of the Lord) and Jehoshaphat fight against the rebellious Moabites. Elisha predicts victory for Israel, and water is miraculously produced in the valley. Moab is defeated. The king of Moab desperately sacrifices his own son.
4 Elisha works miracles. A widow’s single jar of oil fills many vessels and is sold to pay debts and save her sons from becoming slaves. A barren Shunammite woman who offers Elisha hospitality is promised a son. The son is later killed in a harvesting accident, and brought by Elisha back to life. During a famine, Elisha purifies a stew made of poisonous herbs and wild gourds. Twenty loaves are multiplied to feed a hundred men.
5 Naaman, commander of the Syrian army, gets leprosy. Elisha instructs him to wash in the Jordan seven times, and he does so, despite initial resistance to such humbling instructions. Elisha refuses a reward. Naaman asks pardon for being compelled to worship Syrian gods, and is told to go in peace. Gehazi, Elisha’s servant, follows after Naaman and takes a reward from him. Gehazi lies about what he did to Naaman, and is punished with leprosy. 6 The sons of the prophet go to build a bigger house for themselves. While cutting down a tree at the Jordan, an axe drops into the water. Elisha takes a stick, throws it in the water, and the axe floats. Elisha gives the king of Israel information from divinely inspired espionage, so the king of Syria conspires to kidnap him at Dothan. Elisha and Israel are protected by a mountain full of horses and chariots of fire. The Syrians are blinded and taken to Samaria – their lives are spared, but they do not raid Israel again. Samaria is later besieged by Ben-Hadad, and people resort to cannibalism. The king is angry at Elisha for this calamity, and seeks his head.
7 Elisha predicts that food will be cheaper the following day. Four leprous men surrender to the Syrian army – the Syrians have abandoned their camp, however, hearing the noises of chariots and horses. The lepers enjoy the abandoned food and wealth, then spread the good news. A officer who doubted Elisha’s prophecy is trampled to death.
8 The Shunammite woman whose son Elisha has restored to life leaves Israel for seven years, warned by Elisha to depart because of a famine. When she returns, she manages to reclaim her own land when Gehazi, who is dealing with her case, is told of all the wonderful things Elisha has done. Ben-Hadad becomes ill, and asks Hazael to consult Elisha as to whether he will recover. Elisha tells Hazael he will becomes the next king. Hazael kills Ban-Hadad. Jehoram follows Jehoshapat as king of Judah. He does evil. An Edomite rebellion started against Judah that continues to this day. Joram dies, and is replaced as king by Ahaziah, who reigns for one year. He does evil, and battles against Hazael of Syria. Ahaziah forms an anti-Syrian alliance with Joram of Israel after Joram is injured in battle against the Syrians at Ramah.
9 Elisha calls a prophet’s son to anoint Jehu, son of Jehoshapat, king of Israel. The Lord intends to use Jehu as a tool of judgment against the house of Ahab. Jehu approaches Jezreel, where Joram king of Israel (son-in-law of Ahab and Jezebel) is recovering. Jehu kills Joram, whose body is dumped in Naboth’s vineyard. Jehu also kills the wicked king Ahaziah of Judah. Jehu also defenestrates Jezebel, whose body is eaten by dogs (fulfilling a previous prophecy).
10 Jehu bullies Jezreel into the killing of Ahab’s seventy sons. He also kills Ahaziah’s forty-two brothers. Jehu executes the remainder of Ahab’s family at Samaria. Jehu gathers all Baal worshippers in Israel and kills them. The golden calves remain at Bethel and Dan, however. Syria captures large parts of Israel’s territory. Jehu reigns 28 years, and is replaced by Jehoahaz.
11 Athaliah, the mother of Ahaziah, kills all the heirs of Ahaziah and reigns. Joash, the son of Ahaziah, is saved by Jehosheba, the daughter of king Joram. After six years, Jehoiada reveals Joash, and has him proclaimed king when he is seven. Athaliah is killed at the orders of Jehoiada the priest. Baal worship is eliminated.
12 Joash rules in Jerusalem 40 years, obeys God (though the high places are not taken away), rebuilds temple, gives temple items to Hazael of Syria to appease him, and is killed by his servants. His son, Amaziah, reigns.
13 Jehoahaz, the son of Jehu, reigns in Israel, does evil, is delivered into the hands of Syria, and dies. Jehoash, his son, reigns, does evil, and dies. Elisha is sick, and dies. A man is buried with Elisha, and is revived when his corpse touches his bones.
14 Amaziah, the son of Joash, reigns. He is good, though does not remove the high places. Amaziah kills the servants who murdered his father, but not their children, because of what Moses had said regarding not punishing children for the sins of the parents. Amaziah fights Jehoash of Israel, loses, and is taken captive. Jehoash loots the temple, dies, and is replaced by his son, Jeroboam, who does evil. Presumably released after the death of Jehoash, Amaziah is desposed, flees, is killed, and replaced by his son, the sixteen year old Azariah. Jeroboam is replaced by Zechariah.
15 Azariah reigns for 52 years. He does right, though does not remove the high places. He dies a leper, and is replaced by Jotham, who does good. Zachariah, Shallum, Menahem, Pekahiah and Pekah reign in Israel and disobey God. Jotham’s Judah is attacked by Syria. Jotham dies, and is replaced by Ahaz.
16 Ahaz rules Judah and reigns for sixteen years. He was a bad king, making human sacrifices with fire to Molech. Judah is attacked by Syria and Israel. Ahaz asks Assyria for help, so Assyria attacks Damascus and forcibly deports its people. Ahaz builds a false altar like the one he sees at Damascus altar. Ahaz dies, to be replaced by Hezekiah.
17 Hoshea rules Israel for 9 years, and disobeys God. Assyria imprisons Hoshea after uncovering his conspiracy against them, besieges Samaria, and takes Israel away as captives. The reason for Israel’s demise is its disobedience, and its rejection of repeated warnings. Assyrians settle in Samaria, which is now characterised by a mish-mash of different religions and religious practices, including Yahwehism.
18 Hezekiah rules Judah, and obeys God, removing the high places and destroying the bronze serpent of Moses which was worshipped idolatrously. Hezekiah defies Assyria, and subdues the Philistines. Assyria takes Israel captive. Assyria takes the fenced cities of Judah. Hezekiah tries to buy peace from the Assyrians, but Assyria threatens nonetheless. Rabshekah, the general of the Assyrian king Sennacherib, delivers an insulting speech about defying the Assyrians, trusting in the Lord, and trusting in the Egyptians. He speaks in Hebrew so all can understand him.
19 Hezekiah consults Isaiah, who speaks words of assurance on behalf of God to Hezekiah: Sennacherib will be defeated, and killed in his own land. Hezekiah prays. Isaiah prophesies against Sennacherib. An angel kills 185,000 Assyrian soldiers. Sennacherib returns home, and is killed by his sons while worshipping in a pagan temple.
20 Hezekiah is very sick, and is told by God via Isaiah to put his house in order, because he will die. He asks God for more life, and is told (again by Isaiah) that he will recover and live another 15 years. As a sign, he makes the shadow on a sundial move backwards rather than forwards. Hezekiah bares the treasures of his kingdom to the son of the king of Babylon. Isaiah says the Lord is displeased, and that a day will come when the Babylonians carry the treasures and people of Judah away. Hezekiah dies, replaced by Manasseh.
21 Manasseh rules Judah for 55 years, rebuilds the high places, and worships other gods. Prophets predict Jerusalem’s destruction – it will be wiped as one wipes a dish. Amon rules Judah for two years, and turns from God. He is killed by his servants, and replaced by Josiah.
22 Josiah becomes king at 8 years old. He does right, and rebuilds the temple. Hilkiah, the high priest, finds a book of law (probably an earlier version of Deuteronomy), which is read to the king. Josiah tears his clothes. Huldah the prophetess warns that judgment is coming against Jerusalem, but not in Josiah’s time.
23 Josiah publically reads book of law to all Judah. Josiah set a thorough programme of religious reform in motion. He also destroy the pagan altar at Bethel (fulfilling the prophecy of 1 King 13), and the high places in Samaria. A centralised Passover is held in Jerusalem. Josiah is killed fighting at the battle of Megiddo, fighting king Necho of Egypt, who was travelling through Judah to assist the Assyrians. Josiah’s son, Jehoahaz, takes over, and does evil. He reigns for three months, then is taken prisoner by Necho. Necho installs Jehoiakim on the throne of Judah. Jehoiakim is an Egyptian puppet, and reigns for eleven year.
24 Nebuchadnezzar king of Babylon make Jehoiakim his vassal. Judah is attacked by raiders from Babylon, Syria, Moab and Ammon. Jehoiachin, the son of Jehoiakim, rules next and does evil. The Egyptians leave Judah alone, because the Babylonians become the dominant local power. Nebuchadnezzar besiege Jerusalem, and takes Jehoiachin prisoner. Jerusalem is stripped of its wealth, and all but the poorest are forcibly deported. Zedekiah, the uncle of Jehoiachin, is installed on the throne of Judah by Nebuchadnezzar. Zedekiah reigns for eleven years, and rebels against Nebuchadnezzar.
25 Nebuchadnezzar besieges Jerusalem again. The sons of Zedekiah are killed, and Zedekiah himself blinded and taken prisoner. Nebuchadnezzar destroys the temple and the city, taking valuables and people to Babylon. Gedaliah is made the governor of the few who remain. Gedaliah is assassinated, whereupon the remnant in Judah flee to Egypt. Jehoiachin leads a more comfortable life in Babylon.

1 Chronicles

1 Ancestors from Adam to Abraham: Noah’s sons, Abraham’s, Ishmael’s, Esau’s families listed; Edom’s chiefs and kings listed.
2 Descendants of Jacob, Judah and Jesse to King David, and descendants of Hezron, Jerahmeel and Caleb listed.
3 King David’s sons and concubines, King Solomon’s decendants to Jehoiakim, and Jehoiakim’s decendants are listed.
4 Descendants, towns and occupations of Judah, Caleb, Shelah, Simeon and others listed.
5 Leaders, places lived, events, activities and battles of descendants of Reuben (denied his birthright as the eldest because he defiled his father’s bed), Gad and Manasseh.
6 Family relations of Levi, Aaron, Moses, Samuel, Heman and Asaph listed. Temple musicians appointed by David listed. The cities and common-lands of the Levites listed.
7 Children, leaders, lands and numbers of descendants of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, Joseph and Asher listed.
8 Descendants of Benjamin listed.
9 People who lived in Jerusalem after the exile listed: children of Judah, priests, Levites, gatekeepers, servants, singers and others. The ancestors and descendants of King Saul are listed.
10 Philistines fight against Israel at Mount Gilboa. Israel fleesm and Saul’s sons die. Saul falls on his sword, after unsuccessfully asking his armourbearer to kill him. The Philistines invade Israel. Saul’s armour and head are placed in the temple of Dagon. Saul’s body is rescued by the men of Jabesh Gilead, and buried. Saul dies because he does not keep the word of the Lord, and consults a medium.
11 The elders enthusiastically declare David king at Hebron. The anointing was divinely sanctioned by the Lord via Samuel. David conquers the Jebusites, and rules from Jerusalem. Davd also has victory over the Philistines. At the cave of Adullam, David nostalgically wishes for some water from the well of Bethlehem. Three of his men break into the Philistine camp and get him some; David offers it to the Lord. The mighty men of David’s army are listed and described.
12 David lives in Ziklag to escape Saul, and is even helped by the Banjamites, Saul’s tribal relatives. David’s leaders named, numbered, described – his army seems to be organised into groups of 30. There is three days of feasting after David is anointed king.
13 David gathers Israel together, and brings the ark from the house of Abinadab at Kirjath Jearim, where it had remained since the days of Saul. Uzza touches ark, and is killed by God. The ark stays at the house of Obed-Edom for three months on its way to Jerusalem.
14 The king of Tyre sends David cedar wood and other resources to build a royal house. God blesses David’s kingdom. David takes more wives, and has more children. The Philistines battle against David; David asks for God’s advice, and God personally assures him that victory is his. (Nathan does not appear as an intermediary in this section of Chronicles.) David wins at Baal Perazim, saying God has broken through his enemies like a breakthrough of water. God also gives David strategic military advice.
15 David builds a house for himself, and a tent for the ark. He stipulates that only the Levites (who are listed) can carry the ark. David wants no failures of cultic protocol, as before. The musicians are listed. God helps the Levites carry the ark. Israel celebrates, and David dances. Michal despises David for his dancing.
16 David offers sacrifices before God, and gives everyone in Israel food to celebrate. Levites are appointed to lead the congregation in celebration and music. David writes a psalm of thanksgiving – the covenant remembered in the psalm is the Abrahamic one about land, not the Davidic one about monarchy! Israel and nature praises God in the psalm. The appointed Levites maintain the temple with offerings every morning and evening. The people return home.
17 David wants to build temple. God speaks through Nathan that He has never required one, and that David’s son will build temple. David gives humble thanks to God for blessing his house.
18 David defeats and plunders Philistines, Moabites, Zobah, Syrians and Edomites. David receives gifts from a nervous king of Hamath. Key figures in David’s government are listed.
19 Nahash king of Ammon dies. David sends peaceful messengers who are shamed by the new king Hanun by having shaving them and cutting their garments. Under Joab and with the help of the Lord, Israel wins battle against Ammon and their Syrian allies.
20 Joab of Israel besieges Rabbah, and conquers Ammon. The Ammonites are enslaved. David and his men kill three Philistine giants: Sippai, Lahmi and a twelve-fingered and twelve-toed man.
21 David conducts a census of Israel. Joab is nervous, but compelled to obey. Joab contrives to spare the Levites and the Banjamites from the census. God is displeased, and via the prophet Gad offers David three options: three years of famine, three months of defeat in war, or three days of the angel of the Lord destroying with plague. David chooses plague, and 70,000 Israelites die. The plague stops of the threshing floor of Ornan the Jebusite, where David sets up an altar. For pious reasons, David insists on buying the threshing floor rather than being granted it for free.
22 David begins preparing material to build the temple, and commands Solomon to build the temple in Jerusalem. David explains to him that God told him that he could not build the temple because he was a man of war, and therefore ceremonially unclean. Solomon, however, would be a man of ‘rest’.
23 David makes three divisions of Levites, to look after the temple, to judge, and to play music. The Kohathites are the Aaronic priests who deal with the most holy things. The duties of the Levites are listed: purifying, seeing to the showbread, singing praises in the morning and evening, making offerings etc.
24 A schedule of service is devised, with the Levites divided by lot into twenty-four sections. The Aaronic Levites are listed, then the remaining Levites.
25 Sons of Asaph, Jeduthun and Heman lead twenty-four groups of musicians for praising God. Lots are drawn, and the groups ordered and listed.
26 Names of Levite guards, officers, judges and workers of the temple and its service are listed.
27 Monthly officers, tribal leaders, treasure keepers, king's famers, counsellors, companions and army generals are listed.
28 David speaks to Israel's leaders about Solomon building the temple; he instructs Solomon to build temple and serve God. David has made plans for the temple, and for the divisions of the priests. God Himself spoke these plans to David.
29 David gives precious gifts to build the temple, as do prominent Israelites. David exalts the Lord: all things come from the Lord, and His people are undeserving. David prays for the hearts of his people, and for Solomon, to remain loyal to the Lord. There are rejoicings and sacrifices, and Solomon ascends seamlessly to the throne.

2 Chronicles

1 Solomon brings the leaders of Israel to the tabernacle at Gibeon, where the tabernacle is (the ark has been taken to Jerusalem, but the tabernacle itself stays at Gibeon). He makes a thousand burnt offerings at the high place at Gibeon. Solomon asks for and receives wisdom from God (but not in a dream, as in 1 Kings). God gives wealth and strength to Solomon and Israel.
2 Solomon plans to build temple, requests and receives assistance from Huram king of Tyre, and assigns alien residents in Israel as workers.
3 Solomon begins building temple in Jerusalem on Mount Moriah, where the threshing floor of Ornan the Jebusite had been. Detailed description is given of materials, measurements, porch, rooms, angels, pillars and so on. See 1 Kings for diagram.
4 Solomon makes the altar, tank, basins, candlesticks, tables, golden altar, and other furniture and for the temple.
5 The temple is completed. The leaders of Israel gather, sing and worship; priests bring the ark into the Most Holy Place, and the Lord's glory fills the temple, so the priests could not continue ministering.
6 Solomon blesses Israel; Solomon's temple dedication prayer: Solomon asks the Lord to fill the temple, have mercy and forgive – very similar to 1 Kings 8.
7 Fire comes from heaven and consumes the burnt offerings. Israel worships the Lord, and sacrifices and feasts for seven days.By night, God assures Solomon that He will answer prayers made in the temple; there is also a warning about the dangers of disobedience.
8 Solomon expands and fortifies Israel. The conquered people in his lands are set to slave labour. Solomon sets rulers over Israel, and makes his Egyptian wife her own house, because the ark had come to David’s house, and is therefore holy. Solomon appoints gatekeepers and Levites to their temple duties, institutes sacrifices on feast days, and regularly acquires gold from sea trading.
9 Queen of Sheba visits and questions Solomon. She speaks admiringly of Solomon’s Israel, and gufts are exchanged. Solomon becomes very rich through trade and gifts. He makes two hundred shields of gold. Silver was very abundant, and not even considered valuable. Solomon dies after a forty year reign.
10 Rehoboam is made king at Shechem. Jeroboam (who, we learn only now, had fled to Egypt in the reign of Solomon) leads complaints against heavy taxation. Rehoboam reacts provocatively, ignoring the advice of his elder counsellors to be conciliatory. Jeroboam leads Israel in rebellion against Judah – Israel has remained in a state of rebellion to this day.
11 Rehoboam plans to take Israel but God advises him via Shemaiah to allow secession. Rehoboam builds defences. Levites flee from Israel to Judah. Reheboam has eighteen wives and sixteen concubines, and many children.
12 Rehoboam turns away from God, and is attacked by king Shishak of Egypt. Shemaiah admonishes Reheboam, so Jerusalem is spared, with Shishak only looting the king’s house and taking Solomon’s golden shields, which Rehoboam replaces with bronze ones. Rehoboam dies after a seventeen year reign.
13 Abijah becomes king of Judah, and taunts Jeroboam with a speech that attacks Israel’s impety and stresses Judah’s Levitical priesthood and its cultic protocols. Abijah is victorious, taking Bethel and other cities. Jeroboam never recovers his power after the war, weakens, and dies. Abijah has many children, and dies a mighty king.
14 Asa becomes king of Judah and follows the Lord, removing the high places and altars to foreign gods. Asa strengthens Judah’s defences during ten years of peace. Asa appeals to God following a threat from the Ethiopians. Judah is victorious, and gains much spoil.
15 The prophet Azariah exhorts Asa to seek the Lord. Asa purges the land of idols; the godly from Israel flock to Judah. Asa gathers all Judah, and makes a public covenant to seek the Lord, and to put to death any who do not. Maachah, Asa’s mother, is removed from her position as queen mother because she made an obscene image of Asherah. The high places are not removed, however. There is no war until the 35th year of Asa’s reign.
16 King Baasha of Israel blockades Asa’s Judah. Asa forms a treaty with Ben-Hadad of Syria, with whom he defeats Baasha, and loots Ramah. Hanani the prophet rebukes Asa for relying on the Syrians rather than on the Lord, and says that from now on, there shall be wars. Asa imprisons Asa. Asa becomes diseased in his feet, seeks the physician’s help rather than the Lord’s, and dies.
17 Jehoshaphat becomes king of Judah, follows the Lord, removes the high places, and strengthens Judah’s defences. Levites and other prominent figures are sent throughout Judah teaching the law. Judah enjoys peace, and becomes increasingly rich and powerful.
18 Jehoshaphat is allied in marriage with Ahab of Israel. Ahab asks Jehoshaphat for help fighting Syria. Four hundred prophets from Israel prophesy success for the anti-Syrian venture, but Micaiah (who has made unpleasing prophecies concerning Jehoshaphat in the past) prophesies disaster. Micaiah says that the Lord has sent lying spirits into the mouth of the four hundred prophets so that Ahab may fall against Syria. Micaiah is imprisoned. Jehoshaphat and Ahab go into battle at Ramoth Gilead. Jehoshaphat dons a disguise, and is rescued by his men, but Ahab is injured, and dies later that day.
19 Jehoshaphat spoken to by prophet Jehu (the son of Hanani), who rebukes him for the alliance with Israel, but commends him for countering idolatrous worship. Jehoshaphat calls Judah back to the Lord, and appoints and judges (including Levites) to govern Judah impartially and in accordance with the Lord.
20 Moab and Ammon attack Judah. A fast is proclaimed throughout Judah. Judah gathers to seek help from the Lord, and Jehoshaphat leads the prayers. Through Jahaziel, God gives Judah assurances of victory. Judah rejoice, and a vanguard of singers are sent out with the army. Victory is secured, and much spoil. Jehoshaphat is generally speaking a good king, though he does not remove the high places, and he allies himself with Ahaziah king of Israel to make ships to go to Tarshish. God destroys the ships.
21 Jehoram, the son of Jehoshaphat, reigns in Judah, kills brothers, disobeys God by building high places, fights Edom (who have been in revolt ever since), is attacked by the Philistines and Arabians, becomes very sick with an intestinal disease (prophesied unto him by Elijah) and dies. God tolerates him because of the Davidic covenant.
22 Ahaziah reigns in Judah, and does not follow God. Ahaziah joins with Jehoram king of Israel against Syria. Ahaziah is killed by Jehu when he kills Jehoarm as part of his quest to wipe out the house of Ahab. Athaliah, his mother, kills heirs and assumes control of Judah. Jehoshabeath, the daughter of Jehoram and the wife of Jehoiada the priest, manages to save Joash.
23 Priest Jehoiada gathers leaders and Levites (given weapons belonging to David), and annoints Joash king of Judah. Athaliah is carefully removed from the temple and killed. Jehoiada removes the temple of Baal, and institutes religious reforms, placing gatekeepers at the temple so that noone unclean could enter.
24 Joash raises money to repair the temple. Jehoiada dies. Joash turns from the Lord after Jehoiada’s death. Zechariah, the son of Jehoiada, is stoned for speaking against Joash. Joash is punished through the attack of Syria, and killed by servants.
25 Amaziah reigns in Judah, executing the servants who killed his father (but not their children, in accordance with the law of Moses). Amaziah hires mercenary troops from Israel to go against Edom, then dismisses them on the advice of a prophet follows God. Amaziah is victorious over Edom, but imports the worship of Edomite gods from Seir. Amaziah wages war against Israel, and is defeated. Amaziah is killed by his own subjects.
26 Uzziah reigns in Judah for 52 years, coming to the throne when he is 16. Uzziah’s reign is prosperous and militarily successful. He invents military weapons. Uzziah burns incense in the temple (not leaving it to the Aaronic priests) and is punished by leprosy for the rest of his life.
27 Jotham reigns in Judah, follows God, builds up Judah, fights with Ammon and wins, becomes strong, rules for 25 years, and dies.
28 Ahaz reigns in Judah, worships other gods, and is defeated by Syria and Israel. Oded the prophet secures the release of Judan slaves from Israel. Ahaz makes an alliance with Assyria. Ahaz closes the temple and turns to apostasy.
29 Hezekiah reigns in Judah, follows God, reopens and cleanses the temple, makes a new covenant with God, and restores worship service with singing and offerings.
30 Hezekiah invites Judah and Israel to Jerusalem for Passover. Many come, are purified, confess, sacrifice, worship, sing and rejoice. Those who do not observe the correct cultic protocols are forgiven at the prayer of Hezekiah. There is seven days of feasting at Jerusalem – nothing like this had been seen since the days of Solomon.
31 Images of false worship are destroyed throughout Judah after the Passover. Hezekiah appoints priests and Levites in temple services. Tithes are collected, so the Levites have an abundance of oxen and sheep, lying in heaps. The tithes are distributed to the Levites throughout Judah. Hezekiah was godly and prospered.
32 Sennacherib of Assyria has an arrogant speech delivered on the walls of Jerusalem and attacks Judah, but an angel strikes down every Assyrian man of valour. Hezekiah becomes sick, but is insufficiently grateful when his life is prolonged. Hezekiah acquires great wealth, builds an aquaduct, and shows Babylonian princes his treasures. Hezekiah dies.
33 Manasseh becomes king at the age of 12. He worships other gods, builds altars and an idol in the temple, and practises the occult. Manasseh is taken captive to Babylon, humbles himself before the Lord, and is restored to Jerusalem. Manasseh abolishes much idolatrous practice, and dies after 55 years. Amon reigns next – he does evil, reigns for two years, and is killed by his servants. Josiah is the next king.
34 Josiah reigns in Judah, and follows God. He abolishes idolatry, destroys the high places, and conducts raids against Israel. During the restoration of the temple, Hilkiah the high priest finds a book of law by Moses. Via Huldah the prophetess, God says that the curses in the book of law (the concluding curses of Deuteronomy?) will come to pass, because the inhabitants of Judah have been disobedient. Josiah is commended, however. Josiah publically reads the book of law to the leaders of Judah, and renews the covenant.
35 Josiah and Judah keep Passover in Jerusalem, providing the lambs for the lay people. There has no Passover similar since the days of Samuel. Josiah fights against Necho king of Egypt, who is travelling across Judah to assist the Assyrians against the Babylonians. Necho warns Josiah not to get pointlessly involved, but Josiah battles Necho at the battle of Megiddo, and is killed. Laments for Josiah are sung to this day.
36 Jehoahaz is dethroned by the Egyptians after three months. Egypt makes Jehoiakim king. Jehoiakim rules for eleven years, and is taken prisoner to Babylon. Jehoiachin does evil, reigns for three months and ten days, and is taken prisoner to Babylon, along with spoil from the temple. Zedekiah does evil, does not listen to Jeremiah and other prophets, and rebels against Babylon so Jerusalem is finally despoiled, the temple destroyed, and the people deported. The Jews were captive in Babylon for seventy years, until Cyrus king of Persia permits them to return and rebuild the temple.

Ezra

1 In accordance with the prophecy of Jeremiah and inspired by the Lord, Emperor Cyrus of Persia commands and helps Judah to return to and rebuild Jerusalem and the temple. In his proclamation., Cyrus stresses that he has been given all the kingdoms of the earth by God. Temple items are also returned. The Jews are led by Sheshbazzar, prince of Judah.
2 Israel returns from exile in Babylon to Jerusalem and Judah, led by Zerubabbel. The returnees are listed – 42,360 in all. Freewill offerings are made to help rebuild the temple.
3 On the seventh month (which sees the celebration of Atonement, Trumpets and Tabernacles), the Jerusalem temple altar is rebuilt on its ancient foundation. Sacrifices and festivals begin again. Temple rebuilding begins, accompanied by joyous singing and praising of the Lord. Some weep, others rejoice.
4 The enemies of Judah offer to help rebuild the temple, but Zerubabbel refuses their assistance. Resistance to the rebuilding project contrinues from Cyrus to the reign of Darius. The Samaritan adversaries of Judah, under Ahasuerus (485-465 bc), write an accusation against the people of Judah and Jerusalem. In the reign of Artaxerxes king of Persia (464-424 bc), the Samaritans write a letter saying that if Jerusalem is rebuilt, Persian control of it will cease. Artaxerxes forces the rebuilding project to cease – which it does until the second year of the reign of Darius.
5 Haggai and Zechariah exhort the people to start rebuilding the temple. It does. Tattenai, the governor of the river, writes to king Darius, saying rebuilding has started on the joint authority of the Lord and of Cyrus.
6 Emperor Darius searches royal records, find Cyrus’ decree, and orders the rebuilding of temple to continue. The temple is completed, dedicated. Passover is kept.
7 Ezra (a skilled scribe, an Aaronic priest and descendant of Zadok) gains Artaxerxes' favour, and returns from Babylon to Jerusalem. Artaxerxes commands Ezra to offer all the gold and silver found in Babylon for the temple. Ezra is also given the power to impose taxes, and enforce the Mosaic law. Ezra gives thanks.
8 Ezra (writing in the first person) provides a list of all those who accompanied him to Jerusalem. Ezra does not ask for a Persian escort, trusting in the Lord to protect them. Gifts to the temple are made.
9 Some Jews marry non-Jews. Writing in the first person, Ezra grieves, prays to God in front of people, confesses sins, humbles himself, and intercedes for Jews.
10 A meeting is held about Jews marrying foreign women. Shechaniah proposes a covenant to put away foreign wives. A period of mourning ensues, and the Jews confess their offence, agreeing to put away their wives. Each case of intermarriage is investigated over a period of three months. A list of the guilty is supplied.

Nehemiah

1 Nehemiah hears of Jews' struggle to rebuild Jerusalem. He fasts and prays to God, confesses sins on behalf of the Jews, asks God for mercy and help. He recalls Leviticus 26 and Deuteronomy 30, where the Lord says that if the exiled nation remembers Him, He will not forsake them in their distress.
2 Nehemiah is sad, and gets permission from the king to return to Jerusalem (‘the place of my fathers’ tombs’) to help rebuild it. He returns (with appropriate royal letters of permission to pass through the region), inspects the city secretly, meets with the leaders of Jerusalem and proposes to build a wall around the city. The rebuilding restarts, despite some local opposition.
3 The wall of Jerusalem And is gate is rebuilt by Levites, priests, and other Jewish people. The chapter lists the sections of the wall and who built them.
4 Sanballat the Horonite and Tobiah and Ammoniste mock the Jews as they rebuild Jerusalem. Nehemiah prays as a form of defence against them. Sanballat and others are angered when the wall nears completion, and plan to attack. The Jews prepare defences (there are people on guard as the wll is built), and the plan to attack comes to nothing.
5 Some Jews have to mortgage their houses to eat and borrow money to pay taxes. Jews have become slaves to others because of financial difficulties. Nehemiah calls a meeting, urging lenders to cancel debts and not practise usury. Nehemiah does not tax the people, and prays that God may remember his good deeds.
6 Sanballat and others invite Nehemiah to the plains of Ono, with the inetention of killing him. Sanballat spreads a rumour that Nehemiah is planning to rebel against Persia and become king. Shemiah, a false prophet sent by Sanballat, unsiuccessfully urges Nehemiah to take refuge in the temple. The wall is completed in 52 days, despite some who were friends with the enemy Tobiah. Tobiah sends threatening letters.
7 Nehemiah gives orders to guard Jerusalem. A list is given of the leaders, priests, Levites, singers and animals who returned from Babylon.
8 Ezra reads the law to the Jews in Jerusalem, with teachers on hand to help explain to the people. The Jews worship and weep. The Jews observe the Feast of Tabernacles, not done since the days of Joshua.
9 The Jews gather, separate themselves from foreigners, fast, repent, read law, and hear a summary of Israel’s history and deliverance from Egypt. A covenant is made.
10 A lost of the people who sign ther covenant is given. Further laws to be obeyed: no selling of wares on the Sabbath, cancellation of debts every seven years, tithes and regulations concerning offerings and temple administration.
11 Leaders live in Jerusalem; of the rest, a tenth live in Jerusalem, and the rest in other cities. The distribution of people is decided by lot. Lists of people who stayed in Jerusalem, and a list of other towns and villages in Judah are given.
12 Records of priests, Levites and temple duties is given. The Jerusalem wall is dedicated with marching, music and sacrifice. People contribute to the temple.
13 The law is read. It is stipulated that no Ammonite or Moabite shall come into the temple, because Balak sought to curse them. Nehemiah journeys back to Persia; when he returns to Jerusalem, he is horrified to discover that Eliashib, the priest charged with managing the storerooms of the temple, had rented a room out in the temple courts to Tobiah. Tobiah is expelled. Nehemiah also realised that the Levites have not been granted their due portions, and that business is being conducted on the Sabbath. Nehemiah forbids the children of interracial marriages from marrying Jews. The son of Eliashib has become Sanballat’s son-in-law. Nehemiah cleanses Judan life from everything pagan, and asks God to remember him.

Esther

1 Ahasuerus rules Persia. He holds feast – it is lavishly described (rather unusually given the narrative minimalism of most of the rest of the OT). Queen Vashti holds a parallel feast for the women. When merry with drink, Ahasuerus demands that Vashti come and show off her beauty to his guests. Queen Vashti refuses, making Xerxes angry. His counsellors express concern that Vashti’s insubordination will set a bad precedent for wives everywhere. They advise that she is replaced so the right message is sent out across the land.
2 Ahasuerus looks for new queen, with many virgins brought before him. Esther (brought up by Mordecai, her cousin) is prepared, presented, chosen and made queen. Esther conceals her Jewish identity. Mordecai saves Ahasuerus' life by revealing a conspiracy against him by two of his eunuchs, Bigthan and Teresh.
3 Haman is promoted, and gains respect. Mordecai does not bow to Haman. Haman angry, and seeks to kill not only Mordecai, but all Jews. Haman obtains permission from the king to issue a decree to kill all Jews, on the pretext that they separated themselves from the rest of the land and did not observe the king’s laws. The date of the killing is set for the thirteenth day of the twelfth month.
4 Mordecai and Jews learn about the decree and mourn with sackcloth and ashes. Mordecai informs Esther of law, and advises her to speak with king. Esther resolves to do so, despite the fact that she risks death for approaching the king uninvited. (She has been been called to the king for thirty days.) The Jews fast for three days.
5 Esther visits king. The king welcomes her, holding out his sceptre to her, to indicate that she will not be killed. Esther invites king and Haman to a feast. At the feast, Esther asks that the king and Haman come to another feast on the following day. Haman is frustrated by Mordecai’s continued refusal to bow before him, so his wife Zeresh advises him to have a gallows built, and to request the king at the banquet to have Mordecai hung.
6 One restless night when he asks the chronicles to be read to him, the king discovers that Mordecai was never rewarded for saving his life. The king asks Haman to lead the parade of honour for Mordecai. Haman mourns, is warned by his wife of Mordecai’s rising status, and hurries to the banquet.
7 Esther begs that her life, and the lives of the Jews may be spared. The king is angry. Haman pleads for his life before the queen – when the king enters, Haman trips onto her couch, so the king thinks he is assaulting her. Haman is hung on the very gallows that he made for Mordecai.
8 Esther is given Haman's property, and Mordecai assumes Haman’s place. Esther begs the king to save the Jews. The decree is irrevocable once ratified by the king, but a counter-decree is issued allowing the Jews to protect themselves on the day they were scheduled for annihilation. When the Jews hear the news, they rejoice. Many in the land become Jews, because fear of the Jews fell on them.
9 Jews defend themselves, killing 75,000 enemies. Mordecai is a very prominent citizen. At Esther’s request, Haman's ten sons are hung. Jews celebrate victory, and Purim is declared an annual festival for all Jews. ‘Purim’ is derived from ‘pur’ meaning ‘lots’, and refers to the lottery that Haman used to choose the date for the massacre.
10 Ahasuerus’ empire is strong. Mordecai is a popular and powerful ruler under Ahasuerus, and his story is recorded in official records.

Job

1 Job lives as a good rich man from Uz. He has seven sons and three daughters. Job makes offerings when his sons feast, in case they sinned. Satan meets with God, and obtains permission to test him by making him suffer. A string of servants come to tell Job that his property has been destroyed by fire, his livestock taken away, and his children when a wind collapses the house they were in. At the end of each servant’s news, there is the refrain, ‘and I alone have escaped to tell you.’ Job says that the Lord gives, and the Lord has taken away; blessed be the name of the Lord.
2 Satan and the Lord discuss Job. The Lord gloats that Job did not lose his integrity. Satan replies that Job will curse God if he is afflicted in the body. Job is afflicted with boils from tip to toe. Job’s wife tells him to curse God, but Job says he must accept adversity as well as prosperity from the Lord. Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite visit Job, and stay with him seven days in silence while he is afflicted.
3 Job curses the day of his birth, wishing it to be consumed in darkness. Job wishes he had died that day, so he could have lain at rest with the kings and counsellors of the earth. Why is light given to him that is in misery?
4 Eliphaz says that Job may be guilty of some sin, because the upright do not suffer. He talks of an angel who visited him in a vision and talked about man's frailty, unholiness and mortality: ‘Can a mortal be more righteous than God?’
5 Eliphaz speaks to Job: people bring trouble on themselves. He encourages Job to turn to God, listing examples of his goodness and willingness to help people. Happy is the man whom God corrects, for he bruises, but he binds up.
6 Job speaks to friends: he says his grief cannot be weighed, and he laments his weakness. Job's friends are not helping him; he challenges them to point out his unrighteousness to him.
7 Job speaks to friends: his present suffering like the futile, discouraging work of a servant or a hired man, with no hope or reward, only weariness. ‘My days are swifter than a weaver’s shuttle.’ Job wishes God to leave him alone, and that he has been made God’s target inexplicably.
8 Bildad rebukes Job: Job and children must have sinned to cause Job's trouble. We were born yesterday. Man without God withers like a payrus without a marsh. God will bless the blameless.
9 Job expresses frustration with the unknowable power and majesty of God. Such a mighty God who can crush him with a tempest cannot be answered, or argued with. Because Job despises his life, he feels that there is nothing to fear in accusing God of destroying the innocent. Job’s days are swifter than a runner. There is no point in him defending himself. There can be no legal mediator between Job and God.
10 What Job would say if he could: show me why You contend with me. Is it good that you should oppress me in this way? Why are you afflicting me if I am your creation? (This is exactly the sort of speech Job says in chapter 9 that it is not worth making.) Job wishes to go to the land of darkness.
11 Zophar: God exacts less from you than you iniquity deserves. Can you search out the deep things of God? Repent and stretch out your hands to God. The eyes of the wicked shall fail.
12 Job dismisses his friends’ wisdom. All creation understands God’s power. God underthrows the mighty, and his judgment is irrevocable.
13 Job’s friends are worthless physicians. Your proverbs are platitudes are ashes. Job asks why God hides from him, and does not reveal his sins.
14 Job laments man’s frailty, which comes forth and fades like a flower. God has appointed the length of man’s days. Man lies down and does not rise. Job considers the limitless power of God and despairs.
15 Eliphaz that Job is accused by his own words. Job is arrogant: ‘were you born before the hills?’ Man is universally impure. The wicked man writhes with pain all his days, despite his transient life of wealth and luxury.
16 Job reproaches his friends: shall words of wind have an end? God has delivered me to the ungodly (which seems to be a satirical swipe at his friends as well as a more general lament about his misfortunes). He wishes that a man might plead with God – again using the legal imagery of, eg, chapter 9.
17 Job’s spirit is broken. ‘If I say to corruption, ‘You are my father,’ and to the worm, ‘You are my mother and my sister,’ where then is my hope?’
18 Bildad is offended by Job’s criticism. The wicked suffer and their memory perishes from the earth.
19 Job again complains about his friends, and describes how God has attacked and estranged him. I am nothing but skin and bones; I have escaped with only the skin of my teeth. Then, there is a flash of faith in the otherwise unremittingly dark language: I know that my redeemerlives, and shall stand at last on the earth.
20 Zophar: the triumph of the wicked is short-lived. Wickedness and injustice is described using the imagery of venom (particularly of snakes). A violent death awaits the wicked man.
21 Job: the wicked prosper and become old.
22 Eliphaz describes Job’s wickedness: he has not given the weary water to drink, withheld bread from the hungry.If Job returns to the Almighty, he will be built up.
23 Job would present his case to God if he could find Him. Job asserts his own righteousness. Noone can compel God to change the way he acts.
24 The wicked oppress the poor. The wicked perform their deeds in darkness, in apparent security.
25 Bildad: How then can man be righteous before God? Or how can he be pure who is born of a woman? If even the moon and stars are not pure, how much less so is man?
26 Job describes God’s power over all creation. How small a whisper we hear of Him!
27 Job is committed to righteous behaviour despite the fact that God has made his soul bitter. The wicked do not prosper in the long term.
28 The earth is a treasure house of value and riches for those who are willing to work hard and search for them. Wisdom, however, cannot be found out in the same way. Only God understands its place, and knows its way.
29 Job wistfully remembers more prosperous days when he was surrounded by family. He was righteous and had authority.
30 Now men younger than Job mock him. He suffers both physically and spiritually, and is ignored by God. His suffering is undeserved.
31 Job proclaims his innocence: he is not guilty of lust, falsehood, adultery, cruel treatment of servants, callous indifference to the poor, greed or idolatrous worship of the sun or moon. He has no means of makinf his case to God, however. Job curses himself if he has not always acted righteously.
32 Elihu (not previously mentioned) speaks: he stresses his youth, but then criticises Eliphaz, Bildad, and Zophar as ineffective. Elihu is compelled to speak.
33 Elihu speaks: you think yourself without sin. God is not accountable, and may have spoken to you in a dream. Job must receive God’s messenger.
34 Elihu (inaccurately) says Job has accused God of injustice. Elihu asserts that God is just and impartial. Sinners may not hide from God, who does not operate on the same terms as men. Job adds rebellion to his sin.
35 Elihu speaks: do you think you are more righteous than God? God is further above you than you can imagine. God does not answer the proud, even if they are oppressed. God does not want to hear your empty talk.
36 Elihu speaks: God rewards the obedient, while the disobedient perish. God would have helped you had you not been full of the judgment of the wicked. God has an unsearchable greatness – who can understand the works of nature, such as clouds, thunder and lightening?
37 Elihu speaks: God is transcendent, and His voice is like thunder. He controls the rain and the clouds. You do not understand how God works through nature. Stop trying to speak to God, and simply fear Him instead.
38 The Lord answers Job from the whirlwind. He speaks disapprovingly of words without knowledge (is he talking about Elihu or Job?) Where were you when I laid the foundations of the earth? Where were you when the morning stars sang together, and all the sons of God shouted for joy? Do you understand the nature of the earth? God asks a series of rhetorical questions about all the things Job can have no knowledge of. Do you know the ordinances of the heavens? Can you hunt the prey for the lion?
39 More rhetorical questions, about the mountain goats, the wild donkey, the wild oxen, ostriches, horses and hawks.
40 God: shall the one who contends with the Almighty correct Him? Job: behold, I am vile. God: would you condemn me that you may be justified? God mentions the Behemoth, an example of His might.
41 God: can you draw out Leviathan with a hook? Everything under heaven is Mine. Leviatha’s awesome might and appearance is described in detail: he is king over all the children of pride.
42 Job confesses his presumption and lack of knowledge, and repents. Gid rebukes Job’s friends, and vindicates Job. Job’s losses are restored; he is blessed and received by friends again. He has seven sons and three daughters, and dies at a ripe old age.

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Proverbs

1 The purpose of the proverbs is for the reader to receive wisdom, justice, judgment and equity. A son is advised against the influence of sinners. The fear of the Lord is the beginning of knowledge. A personified Wisdom is imagined in the streets, crying out against fools and scorners. She has called out, but been rejected. The will eventually laugh at the inevitable calamities that befall. Those who reject her counsel will eat the fruit of their own way.
2 Advice to son to seek wisdom. The Lord keepeth the paths of wisdom (see the wisdom language of, eg, psalm 1). The unrighteous walk in the ways of darkness. Their ways are crooked. A shadowy strange woman is invoked, the apparent antithesis of Wisdom, whose house inclineth unto death.
3 Further advice to seek wisdom, and not be wise in your own eyes. Whom the Lord loveth he correcteth. The blessings of wisdom are long days and prosperity. Do not envy the oppressor, or choose his ways. The wise shall inherit glory: but shame shall be the promotion of fools.
4 The pedigree of wisdom: the author too was taught by a father. Wisdom shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. Avoid the paths of evil men. They eat the bread of wickedness, and drink the wine of violence. Be careful in the path you tread.
5 The lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil: but her end is bitter as wormwood, sharp as a two-edged sword. Come not to her house. Do not associate with strangers.
6 Don’t be surety for thy friend. How long wilt thou sleep, O sluggard? The six things hated by the Lord are a proud look, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness, and he that soweth discord among brethren. Keep the commandment of your parents, which is like a lamp. Keep from the evil woman, and do not lust after her. He who commits adultery destroys his own soul.
7 Wisdom should be thy sister. A young man is mentioned, who is seduced into committing adultery by a strange woman. Her house is the way to hell.
8 Wisdom crieth at the gates of the city. She declares the righteousness of her own words, and speaks of the proper hatred of evil. Through her, kings and princes reign. She leads in the way of righteousness. The Lord possessed her in the beginning; she was set up from everlasting. Before the mountains were settled, she was brought forth. Her presence at primordial creation is continually emphasised. He who sinneth against wisdom wrongeth his own soul.
9 Wisdom hath built and prepared her house. The fear of the Lord is the beginning of wisdom. A sharp distinction is drawn between the wise, who grow wiser by instruction and who listen to rebukes, and the scorners, who do not. The simple may come, eat of wisdom’s bread and drink of her wine. Wisdom’s house is contrasted with that of a foolish clamorous woman.
10 Sundry proverbs: the difference between the wise and the foolish, the righteous and the wicked, the diligent and the idle. The difference is often couched in terms of what the wise and foolish say: there is a contrast between the good and the evil tongue, and between the slanderer and the peacemaker.
11 A parallel of the advantages of the righteous and wise, opposed to the miseries of the wicked and the foolish. True and false riches. Parallelistic verse, using ‘He who…but he who’ or ‘He who…and’ formulae.
12 Of the benefit of instruction, and the cultivation of piety. The virtuous woman. The different lot of the just and unjust. The humane man. The industrious man. The fool and the wise man. The uncharitable. The excellence of the righteous. The slothful is in want. Righteousness leads to life, and other proverbs.
13 Various moral sentences; the wise child; continence of speech; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one's children; the necessity of correcting them, etc.
14 Various moral observations. The antithesis between wisdom and folly, and the different effects of each.
15 The soft answer. Useful correction. Stability of the righteous. The contented mind. The slothful man. The fool. The covetous. The impious. The wicked opposed to the righteous, to the diligent, and to the man who fears the Lord.
16 Man prepares, but God governs. God has made all things for himself; he hates pride. The judgments of God. The administration of kings; their justice, anger, and clemency. God has made all in weight, measure, and due proportion. Necessity produces industry. The patient man. The lot is under the direction of the Lord.
17 Contentment. The wise servant. The Lord tries the heart. Children are a crown to their parents. We should hide our neighbour's faults. The poor should not be despised. Litigations and quarrels are to be avoided. Wealth is useless to a fool. The good friend. A fool may pass for a wise man when he holds his peace.
18 The man who separates himself and seeks wisdom. The fool and the wicked man. Deep wisdom. Contention of fools. The talebearer and the slothful. The name of the Lord is a strong tower; the righteous runneth into it. Pride and presumption because of riches. Hastiness of spirit. The wounded spirit. The influence of gifts. The lot. The offended brother is hard to be won. The influence of the tongue. A wife is a good from God. The true friend.
19 The worth of a poor upright man. Riches preserve friends. False witnesses. False friends. A king's wrath contrasted to his favour. The foolish son. The prudent wife. Slothfulness. Pity for the poor. The fear of the Lord. The spendthrift son. Obedience to parents.
20 Against wine and strong drink. We should avoid contentions. The sluggard. The righteous man. Weights and measures. Tale-bearers. The wicked son. The wise king. The glory of young men. The beauty of old men. The benefit of correction.
21 The king's heart is in the hand of God. We should practise mercy and justice. The lying tongue. The quarrelsome woman. The punishment of the wicked. The uncharitable. The private gift. The happiness of the righteous. The wicked a ransom for the righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. Salvation is of the Lord.
22 A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Do not be friends with an angry man. Avoid suretyship. Be honest. The industrious shall be favoured.
23 Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience.
24 Do not be envious. Of the house wisely built. Counsel necessary in war. Save life when thou canst. Of honey and the honey-comb. The just falleth seven times, but rise again. We should not rejoice at the misfortune of others. Ruin of the wicked. Fear God and the king. Prepare thy work. The field of the sluggard and the vineyard of the foolish described.
25 The proverbs of Solomon which the men of Hezekiah king of Judah copied out. God’s mysteriousness is glorious. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressedmind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government.
26 Honour is not seemly in a fool. The correction and treatment suitable to such. Of the slothful man. Of him who interferes with matters which do not concern him. Contentions to be avoided. Of the dissembler and the lying tongue.
27 Tomorrow is uncertain. Self-praise forbidden. Anger and envy. Reproof from a friend. Want makes us feel the value of a supply. A good neighbour. Beware of suretyship. Suspicious priase. The quarrelsome woman. One friend helps another. Man insatiable. The incorrigible fool. Domestic cares. The profit of flocks for food and clothes.
28 The timidity of the wicked. Quick succession in the government of a country is a punishment to the land. Of the poor who oppress the poor. The upright poor man is preferable to the wicked rich man. The unprofitable conduct of the usurer. The prosperity of the righteous a cause of rejoicing. He is blessed who fears always. A wicked ruler is a curse. The murderer generally execrated. The faithful man. The corrupt judge. The foolishness of trusting in one's own heart. The charitable man. When the wicked are elevated, it is a public evil.
29 We must not despise correction. The prudent king. The flatterer. The just judge. Contend not with a fool. The prince who opens his ears to reports. The poor and the deceitful. The pious king. The insolent servant. The humiliation of the proud. Of the partner of a thief. The fear of man. The Lord the righteous judge.
30 The words of Agur the son of Jakeh. Of wicked generations. Things that are never satisfied (the grave, the barren womb, the earth that is not filled with water, and fire). Of him who despises his parents. Four wonderful things (the flight of an eagle, the way of a serpent, the way of a ship, the way of a man with a maid). Three things that disquiet the land (a servant who reigns, a fool filled with meat, an odious woman married, and a handmaid that is heir to her mistress. Four small but resourceful animals (ants, rabbits, locusts, spiders). Four things that go well (a dominant lion, a greyhound, a he-goat and a king against whom there is no rising up). A man should cease from doing foolishly, and from strife.
31 The words and prophecy of King Lemuel, abut what his mother taught him. Debauchery and much wine to be avoided. Kings should administer justice soberly. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labour. Her price is above rubies.

Ecclesiastes

1 The words of the Preacher (Qoheleth), the son of David. Vanity of vanities, saith the preacher…all is vanity. Man passes, but the earth abides. The sun rises and sets, rivers run – all things are full of labour, and in a constant cycle – there is nothing new under the sun. All is vanity and vexation of spirit. The Preacher’s knowledge and wisdom has brought him to an understanding of folly and madness: in wisdom is much grief.
2 What good is laughter and mirth? He came to realise that all his earthly wealth and glory was vanity and vexation of spirit. Light excelleth folly, as far as light excelleth darkness; however, asking himself why he was wise and others were fools is also a form of vanity. Noone will remember the wise man any more than the fool. He comes to hate his wealth, and resent that a man who has not laboured for it will receive it as his portion. We should eat and drink, because this is from the hand of God.
3 To everything there is a season – a time to be born, a time to die etc. A man should eat and drink, and rejoice in his own labour – this is a gift from God. Man will die, just a beasts do.
4 The Preacher considers the world’s oppression, envy and idlesness. The dead are to be envied. Solitary life is miserable, and a shared life happier. A poor and wise child is better than an old and foolish king. Popular favour is uncertain.
5 God is in heaven, and thou upon the earth. We should be faithful to our vows. The innocent are oppressed. The king is dependent on the produce of the soil. Against covetousness. The peaceful sleep of the honest labourer. The wvil effect of riches. Man cannot carry his property to the grave. We should thankfully enjoy the blessings of God.
6 The vanity of riches without the proper use of them. Having children and attaining a ripe old age is futile without riches and enjoyment. Man does not know what is good for him.
7 Sorrow is wise, and better than laughter. The fool’s joy is empty. Oppression is maddening. The end better than the beginning. Do not be hasty in spirit. Former days were better than the present, but wisdom is a defence against such thoughts. The just sometimes perish, and the wicked thrive. Be not over-wise, or over-righteous. Wisdom strengthens the wise. Man is liable to sin and mistake. We should guard our words. Wisdom is difficult to obtain. A bad woman is dangerous. There are few who are really upright.
8 A man's wisdom makes his face shine. Kings are to be greatly respected. A man who keeps the king’s commandment shall be protected. Man is miserable, and death is certain. One sometimes rules another to his own hurt. The wicked are buried and forgotten. God is longsuffering. It shall be ill with wicked men. There is no better things under the sun than to eat, drink and be merry. God's works cannot be found out.
9 No men knows, by any present sign, what is before him. All things happen alike to all. A licing dog is better than a dead lion. Enjoy God’s mercies, and live to his glory. The race is not to the swift, nor the battle to the strong: time and chance happeneth to them all. Man is ignorant of futurity. The name of the poor wise man who saved his city is forgotten. The poor man’s wisdom is despised.
10 A little folly ruins a man of wisdom and folly like a fly in the ointment. Yielding before a ruler pacifieth offences. Merit is depressed, and worthlessness exalted. He who digs a pit will fall into it. A fool is full of words. Woe to the land that has an infant king. A court is well-regulated when the princes eat for strength, and not for drunkenness. Slothfulness causes decay. Do not speak evil of the king.
11 Give alms to all. The works of God are unknown to man. Diligence is necessary. Prosperity is frequently succeeded by adversity. There will be a day of judgment.
12 Youths should remember their Creator. A description of old age and its infirmities, with the causes of death and dissolution. The Preacher taught the people knowledge. Bookish study causes weariness. Keep God’s commandments, for this is the whole duty of man. Fear God, for he shall bring every work to judgment.

Song of Songs

1 Song attributed to Solomon. Let him kiss me with the kisses of his mouth: for thy love is better than wine. I am black, but comely. Her mother's children were angry with her. She confesses her unworthiness, desires to be directed to the flock, and is directed to the shepherds’ tents. The bridegroom describes the comeliness of his bride. Behold, thou art fair, my beloved.
2 I am the rose of Sharon, and the lily of the valleys. A description of the bridegroom as the apple tree among the trees of the wood, and as a roe or young hart. A description of the spring. The mutual love of both: the beloved is mine, and I am his.
3 The bride mentions the absence of her spouse in bed one night, her search after him, and her ultimate success. A description of the bridegroom, his bed and his chariot.
4 Behold, thou art fair, my love; behold, thou art fair; thou hast doves' eyes within thy locks [you have dove’s eyes behind your veil – NRSV]: thy hair is as a flock of goats, that appear from mount Gilead. Similes of body parts. The beloved is compared to an orchard or a garden – an invitation is made to taste to the bridegroom to enter his garden and eat his pleasant fruits.
5 The bridegroom calls on his spouse to admit him. She hesitates, arises and finds him gone. Seeking him, she is smote and wounded by the city watch. She inquires of the daughters of Jerusalem, and describes her beloved’s body parts in a series of similes.
6 The companions of the bride inquire after the bridegroom. A description of the bride, recapitulating some of the images already used. The bride is referred to as ‘the Shulamite’.
7 Further simile-rich descriptions. The bride is described first, then the bridegroom. Sense of mutuality strengthened by the fact that both have an equal voice in the chapter.
8 Instructions to daughters of Jerusalem not to awake the beloved. Many waters cannot quench love. The younger sister is described – worryingly, she has no breasts. Solomon’s vineyard is described as full of precious fruit. He earns much silver from its fruit, which he can keep – because she has her own vineyard, him? Final demand to make haste.

Isaiah

1 Isaiah prophesied in the days of Uzziah, Jotham, Ahaz, and Hezekiah. The Lord vituperates a people laden with iniquity- no soundness from foot to head. Your cities are overthrown by strangers. We have been left a very small remnant. What good is ritual observance when you do evil? Do well – care for the needy. The faithful city has become a harlot. It will be purged to what it was before, and become the city of righteousness once more.
2 In the last days, the Lord’s house shall be established on Zion, and all nations shall flow unto it. The Lord shall judge the nations, and rebuke many. They shall beat their swords into ploughshares, and their spears into pruninghooks. Nation shall not lift up sword against nation. The land of the house of Jacob is full of gold, silver and idols. The Lord shall level the land, including the mountains, the towers, and the proud.
3 The Lord will take away all people of status from Jerusalem and Judah, and give babes to rule over them. The Lord will punish pride, including that of the daughters of Zion, who are wanton and mincing, and wear all manner of finery. The Lord will smite them with scabs and other afflictions. The men and the mighty shall fall in war.
4 The calamities of war will be so great that seven women shall be left to one man. Purged of filth, the Lord will bless the remnant, and the pillar of cloud by day and fire by night will be created in every dwelling place, and in all the assemblies.
5 Israel is like a vineyard, which will be abandoned because it produced only wild grapes. Woes are promised for a variety of sins, including drinking, feasting, pride, and calling evil good. Kindled in wrath against his people, the Lord will allow a foreign nation to devastate the land. Its roaring shall be like a lion.
6 A vision in the year that king Uzziah died: the Lord on his throne, and above it the seraphims. Each one had six wings – with two they cover their faces, with two they cover their feet, and with two they fly. Isaiah fears he is undone because he is a man of unclean lips. One of the seraphims lays a lump of burning coal in his mouth, and tells him his sins are burnt away. Isaiah receives his prophetic commission – strangely, it is to ensure that the people do not understand, and are not healed. The Lord will remove men far away, but a tenth shall return.
7 In the days when Israel and Syria joined in league against Judah in the days of Ahaz. Via Isaiah, and in the presence of his son Shear-Jashub (meaning, ‘a remnant shall return’) the Lord tells Ahaz not to fear, for the attack will not succeed, and Israel will no longer be a nation in 65 years’ time. The Lord will give a sign: a virgin will conceive, called Immanuel, God with us. (Actually, the Hebrew word alma could mean ‘young woman’, though the Septuagint translated parthenos, which does mean ‘virgin’.) Before the child can distinguish good from evil (ie within a couple of years), he will be eating curds and honey (ie the land will be back to producing plenteous food), and both Israel and Syria will be defeated. (A prophecy of Hezekiah?) However, the Assyrians (whom Judah called upon for help) will inflict heavy calamities upon Judah. Isaiah counsels against an Judah-Assyria alliance to counter the threat from the Israel-Syria one.
8 Isaiah has a son, whom the Lord tells him to name Maher-Shalal-Hash-Baz, which means ‘speed to the spoil, hurry to the plunder’. Before the children can call his mother and father, the riches of Damascus and Israel will be taken away by Assyria. However, the Assyrian army, compared to water, will overflow its banks and flood Judah with violence and destruction. Judah can prepare for the invasion by fearing God rather than Assyria. Seek the Lord’s light and word, not the darkness of the occult.
9 Judah will not suffer as greatly as Israel. The people who walked in darkness have seen a great light. ‘You’ will deliver the land, ‘for unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.’ Because of their unholy pride, Israel will be defeated by her enemies: its head (elder and honourable) and tail (false prophet) will be cut off. The people of Israel will also attack each other. Exile and slaughter will be a punishment for social injustice.
10 Woe to Assyria, the unintentional instrument in the hand of the Lord – it will be punished for its arrogant superiority. Shall an axe boast against him who chops with it? Do not be afraid of the Assyrians – the Lord will preserve a remnant of the house of Jacob. Isaiah prophesies attacks on a number of specific Juhan cities. The proud of Judah will be humbled.
11 A shoot shall come forth from the rod of Jesse, possessing the seven spirits of God: He will judge the poor with equity, and slay the wicked. Righteousness shall be the belt of His loins, and faithfulness the belt of His waist. The wolf shall dwell with the lamb. The gentiles shall seek him. The Lord will gather together scattered Israel. Peace will reign, and neighbouring nations be subdued.
12 Praise will be offered to the Lord when his anger has passed away. ‘Yah, the Lord, is my strength and salvation’. You will draw water from the well of salvation. Praise sung – great is the Holy One of Israel in your midst!
13 The burden against Babylon. (‘Burden’ = an important message causing sorrow.) An army comes against Bablyon. A day of the Lord is promised – great slaughter shall occur, and mortals be more rare than gold. The Medes will be stirred up against Babylon. Babylon will be laid waste, and populated only by wild beasts.
14 Israel will be settled in its own land, and rule over strangers. The whole earth will rejoice at the fall of the king of Babylon. The pomp of Babylon shall come to nothing, and be received in hell. How are you fallen from heaven, O Lucifer, son of the morning! The fall is a punishment for aspiring to be like the Most High. The nations will be amazed at the complete reversal of fortune. Unlike other kings who sleep in glory, the king of Babylon will be cast out of his grave. Assyria and Philistia will also be crushed.
15 The burden against Moab. The cities and soldiers of Moab fall under a night attack. Refugees will flee from Moab. Refugees and the remnant of Moab will be attacked by lions.
16 Moab shall send the lamb as tribute to Jerusalem. Judah is to be a place of refuge and protection for the Moabites. Moab is then counselled to be a refuge for Israel. Moab shall wail at the judgment of God against it. Judgment will come in three years.
17 The burden against Damascus. Damascus will become a ruinous heap, and Israel (the northern kingdom, referred to as Ephraim, its dominant tribe) will wane. God’s judgment will bring man’s work to nothing. Many nations will rush against Syria and Israel like the rush of many waters. These nations will also be rebuked, however.
18 Ethiopian help is not required to deal with Assyria. The Lord will cut off Assyria’s sprigs with pruning hooks. Ethiopians will come to Zion to worship God.
19 The burden against Egypt. The Lord strikes Egypt by giving them over to civil war and submission to a cruel master. The Nile will be dried, and the Egyptian economy thereby ruined. Foolish counsel has caused Egypt to stagger like a drunk man in his vomit. Judah will be a terror to Egypt. The Egyptians will turn to the Lord, and a savior shall deliver them. There will be a peace between the three former enemies of Egypt, Assyria and Israel.
20 In the year of the fall of the Philistine king Ashdod at the hands of the Assyrians (711 BC). The Lord commands Isaiah to go naked – as he is naked, so shall the Egyptians and Ethopians be led away naked as captives by Assyria. On this day, Judah will be ashamed that it once trusted to these nations.
21 The burden against the Wilderness of the Sea (ie Babylon). A army from Elam (Persia) marches against it. A report will come to the watchman: Babylon is fallen, is fallen! The (brief) burden against Dumah (Edom): the watchman will report that the morning comes, and also the night. The burden against Arabia: within a year, all the glory of Kedar will fall.
22 The burden against the Valley of Vision (Jerusalem). An army is coming, against which there is no deliverance. Instead of turning their hearts in humble repentance to the Lord, the inhabitants of Jerusalem said, ‘Let us eat and drink, for tomorrow we die!’ Shebna, Hezekiah’s chief steward, is denounced. Shebna will be replaced by Eliakim. He will be given the key of the house of David.
23 The burden against Tyre. The sailors will agonise when they hear about the destruction of their home port. The pride of Tyre will be dishonoured. Tyre will be forgotten for seventy years. God will allow Tyre, symbolized by a prostitute, to continue her gross materialism with all the kingdoms of the world, but her gain and her pay will be set apart for the Lord.
24 The land will be emptied and laid waste. The earth will mourn and fade away, because people have transgressed laws and broken the everlasting covenant. All rejoicing shall cease. The glory of God is contrasted with the woe of man. The earth shall reel to and fro like a drunkard. After judgment and punishment, the Lord will reign on Mount Zion, in Jerusalem.
25 God is praised for his righteous judgment, and for assisting the needy. A feast will be prepared on Zion. Death will be swallowed up forever, and all tears wiped away. People will proclaim a God they have waited for, and who has saved them. The pride of Moab will be brought down, as the Lord spreads out his hands like a swimmer reaches out to swim.
26 The strength of the city will be celebrated. The Lord is the source of the city’s strength. The Lord will bring down those who dwell on high. The upright will desire the Lord, and the wicked shall remain unaware as the fire of enemies devours them. All masters other than the Lord are dead. We have been in pain, as if in labour. The dead shall rise. The day of the Lord’s judgment will come.
27 Leviathan will be defeated. Israel shall blossom and bud, and fill the face of the world with fruit. In the Kingdom of the Lord, the city of man lies desolate. The Lord will be worshipped at the holy mount in Jerusalem.
28 The drunkards of Ephraim will be trampled underfoot. The beauty of the Lord will replace the faded beauty of Ephraim. Judah also suffers from the corruption of drunkenness. The reply of the drunkards is imagined – this message is fit only for those just weaned from milk. Scornful men have made a covenant with death. God will lay in Zion a stone for a foundation. The bed is too short to stretch out on, and the covering so narrow that one cannot wrap himself in it. The timing of a farmer is compared to the timing of the Lord.
29 Woe to Ariel (Jerusalem) – its pride shall be humbled. However, the humbled Jerusalem will be protected from its enemies. Jerusalem suffers from spiritual drunkenness and illiteracy. However, the spiritually blind will see, and justice for the wicked be administered.
30 Woe to the rebellious children who look to Egypt to protect them from Assyria. The people do not want seers to see, and want prophets to prophesy deceits rather than right things. Judah will be broken like a potter’s vessel. Blessed are those who wait for the Lord. He shall respond to his people, who cry to him from Jerusalem. The Lord’s people will throw away their graven images of gold and silver. Nature will bring forth abundance. There is a place in Tophet (the rubbish dump outside Jerusalem) for the Assyrian king. The breath of the Lord shall kindle it.
31 Woe to those who look to Egypt rather than the Lord. The Lord is mightier than the Egyptians. The Lord will defend Jerusalem. The children of Israel are invited to repent.
32 Behold, a king will reign in righteousness, and princes will rule with justice. People will see, hear and understand. The foolish man will be exposed as foolish. Women at ease are called upon to repent. The Spirit will be poured out upon a humbled people, who will enjoy peace and security.
33 The plundering Assyria will itself be plundered. Zion will be filled with wisdom and righteousness. The earth will mourn and lie waste. The breath of the Lord will devour like fire. Sinners shall be afraid, but the righteous will see the king in his beauty. Zion, the city of appointed feasts, will be blessed and delivered.
34 The indignation of the Lord is against all nations. The sword of the Lord will make a great slaughter in Edom. The land will be inhabited only by animals of the wilderness.
35 Lands will be restored, and the desert blossom. The weak will be strengthened, the sick and diseased healed. Abundance shall replace lack. There shall be a Way of Holiness – a road leading to Zion.
36 See 2 Kings 18:13-27. Officials from King Hezekiah’s government meet Rabshakeh, general of the armies of Assyria. Rabshakeh speaks against Judah’s trust in an alliance with Egypt, and says the Lord will not save them. Rabshakeh speaks directly to the people of Jerusalem in Hebrew, seeking to demoralize them.
37 Hezekiah tears his clothes and covers himself with sackcloth. Isaiah speaks words of assurance to Hezekiah, and tells him that Rabshakeh’s blasphemy will be repaid. The Ethiopians move against Assyria. Hezekiah prays, and Isaiah further prophesies against Assyria and gives assurances that the Lord will protect Jerusalem. The angel of the Lord strikes 185,000 Assyrian soldiers dead. Sennacherib is killed by his sons back in Assyria.
38 The sick Hezekiah is given an assurance by Isaiah that he will not die, but live a further fifteen years. The shadow on a sundial goes backwards, as a sign to confirm the promise. Hezekiah thanks the Lord for his deliverance.
39 Hezekiah entertains the envoys from the king of Babylon, showing them all his treasures. Isaiah repoves him, saying that all treasures will be taken to Babylon at a future date. Hezekiah is relieved that he himself will not see this happen.
40 Comfort ye, my people. A voice in the wilderness cries, ‘Prepare the way of the Lord.’ Every valley shall be exalted, and the glory of the Lord shall be revealed. The grass withers, the flower fades, but the word of our God stands forever. Zion and Jerusalem, who bring good tidings, are invited to tell the cities of Judah to behold their God. The Lord will feed his flock like a shepherd. God’s greatness surpasses all nations, and all idols. He brings the princes and the judges of the earth to nothing. The weak shall be strengthened.
41 The people from the coastlands are invited to approach for judgment. Along with everybody else. Who raised up one from the East? (Abraham? Cyrus?) The Lord did. The people of the coastlands approach with fear. Israel has been chosen, and gathered from the ends of the earth. Fear not – you will be strengthened, and your enemies ashamed. You will thresh and winnow the mountains. God will supply water and other resources. One will come from the north (Cyrus?) who shall conquer. The Lord judges idols and deems them worthless.
42 The Lord’s servant will bring justice to the gentiles, and establish justice on earth. A light to the gentiles. Psalm-like invitation to sing to the Lord a new song. The Lord will unleash his devastating power against idolatrers. The deaf and the blind come to the servant. The Lord’s people have been robbed, plundered and punished because they have not walked in the ways of the Lord.
43 The Lord has redeemed his people from slavery – he will protect them from waters and from fire. The Lord has chosen his servant, and commissioned Israel as his witnesses. ‘Before the day was, I am He.’ The Lord will judge Babylon, and supply roads and water for his people in the wilderness. Jacob (ie Israel) has not offered sacrifices, and has been full of iniquity – nonetheless, the Lord will forgive previous sins.
44 The Lord’s spirit will be poured onto the descendants of Jacob, and they will spring up like grass. ‘I am the first and the last; besides me, there is no God.’ Idols and idol makers achieve nothing. Israel’s transgressions have been blotted out, as with a thick cloud. Jacob has been redeemed. Cyrus is the Lord’s shepherd, who will help to rebuild Judah and Jerusalem.
45 The Lord calls upon Cyrus to subdue nations. Cyrus and Israel will know the Lord, who formed the light and created darkness. The skies are commanded to rain down righteousness, and the earth to bring forth salvation. Resisting the creator is foolish. God’s role as the creator of heaven and earth is emphasised alongside the deliverance of Israel via Cyrus. When the Lord is revealed as the true God, idolaters will submit and God’s people will be saved. The Lord has not concealed Himself, but let Himself be known. ‘Look to me and be saved, all you ends of the earth.’
46 False gods are carried away on carriages. The Lord will carry His people into old age. Golden idols are mute and incapable of offering help. The Lord knew the end from the beginning. A bird of prey shall be called from the East. Salvation will be placed in Zion, and glory in Israel.
47 Babylon is depicted as a degraded woman, naked and uncovered. The pride and arrogance of Babylon is rebuked. The stargazers and sorcerers of Babylon will be unable to help.
48 The Lord rebukes Israel for perfunctory religious observance. The Lord made sure that he was revealed rather than concealed, but Israel did not see or hear. The Lord defers his anger for His name’s sake – he is the first and the last. The Lord wishes that his people had obeyed Him in the past. Exodus from Babylon conflated with that from Egypt – the rock in the wilderness flowed with water.
49 The servant speaks in his own voice – he has been called from the womb. His mouth has been made like a sharp sword. He will be a light to the gentiles. He will release prisoners, and those in darkness. The Lord cannot forget Israel, as a nurse cannot forget her nursing child. The Lord will protect Israel from her enemies, who will be humbled and defeated.
50 Israel has brought its misfortunes on itself. The servant is obedient, and has been given a wise tongue. ‘I gave My back to those who struck Me, and My cheeks to those who plucked out the beard.’ He has faith that the Lord will justify him, however, and that his adversaries will grow old like a garment, and be eaten up by moths. People will be kindled by fire from his hand.
51 The Lord will comfort – the wilderness shall become an Eden. The Lord’s salvation and righteousness are forever. Fear God, not man. God defeated Rahab (sea monster), and parted the seas (again, the exodus from Babylon and Egypt are conflated). The cup of the Lord’s fury will be taken from Israel, and given to its enemies.
52 Put on your beautiful garments, O Jerusalem, the holy city! You shall be redeemed for no money. Israel’s oppressors will wail. All the ends of the earth shall see the salvation of our God. When departing, the Lord will be the rear guard. The Lord’s servant will be both exalted and humiliated. Nations will be cleansed and astonished by him.
53 He is despised and rejected by men, a Man of sorrows and acquainted with grief. Surely He has borne our griefs and carried our sorrows. He was bruised for our iniquities…and by his stripes we are healed. We all like sheep have gone astray. He was led as a lamb to the slaughter. The Lord made his soul an offering for sin. The righteous servant shall justify many. He bore the sins of many.
54 Israel will be restored like a barren woman who bears many children. Israel will be restored like a widow who is rescued from her reproach. The Lord has shown temporary wrath, and will now show everlasting kindness. Covenant with Noah cited as a precedent. The city shall be build with precious stones. Peace, and protection are promised.
55 The Lord invites those who are thirsty to come and be richly fed. The everlasting covenant is talked about in terms of the sure mercies of David. The wicked will be forgiven if they forsake their ways. The Lord’s thoughts are higher than men’s thoughts. The Lord’s word shall make the earth fertile. Psalm-like image of the mountains and hills breaking forth in singing.
56 A call is made to be righteous, and not defile the Sabbath. The foreigner and the eunuch will not be separated from the Lord. The Lord will judge the blind watchmen who live hedonistically, however.
57 The righteous are persecuted. God’s people have committed spiritual adultery. He who puts his trust in the Lord shall possess the land and inherit His holy mountain – in contrast to those who trust in idols. The stumbling block shall be removed. The Lord will restrore – but there is no rest for the wicked.
58 God’s people ask why their prayers go unanswered. In fact, their ritual observance was shallow and did not proceed from the heart. God is more pleased to see people help the oppressed and poor. The light of the true worshipper shall break forth like the morning; he shall be as a watered garden. Those who keep the Sabbath will ride on the high hills of the earth.
59 The problem is not that the Lord’s hand is shortened, so it cannot save. The problem is the sins of the people – lies, iniquity and injustice. Darkness comes, and the people growl like bears, and moan sadly like doves. In the absence of righteousness, the Lord Himself became a righteous warrior, and lifted up his standard before the enemy. The Redeemer shall come to Zion.
60 Arise, shine, for your light has come. The gentiles shall come to your light. Great treasures will come to Israel from many lands. The sons of those who afflicted Israel shall come bowing. The walls shall be called Salvation, and the gates Praise. The Lord will be an everlasting light to replace the sun and the moon. The days of mourning shall be ended.
61 The Spirit of the Lord God is upon me, because the Lord has anointed me. He (the servant? Isaiah himself?) will preach good tidings to the poor, proclaim liberty to the captives, comfort those who mourn. Ruined cities will be rebuilt. Shame will replace honour. The covenant will endure for future generations, and be famous among the gentiles. He is clothed in the garment of salvation, and the robe of righteousness. Righteousness and praise will spring forth.
62 Zion’s righteousness shall go forth as brightness. The gentiles shall witness its glory. The Lord loves Zion as a bridegroom loves a bride, and will protect it against enemies. Build the highway for the Lord! Zion shall be peopled with the redeemed of the Lord.
63 Who is this who comes from Edom with dyed red garments? He has trodden the winepress furiously. Nobody was by to help him. A saviour redeemed his people, though afflicted. His people rebelled and grieved his holy spirit, so he turned against them. A exile’s plea for restoration – where is the God of Moses, who redeemed his people?
64 A prayer for God to intervene, shaking the mountains and making His name known to his adversaries. Sinfulness is confessed, and acknowledged as an obstacle. A plea is made to forget iniquity. God is asked to act in light of the fact that Zion is a wilderness, and Jerusalem a desolation.
65 ‘I was sought by those who did not ask for me.’ These people (presumably gentiles) are contrasted with God’s rebellious people. Blessings are promised for the true servants of the Lord, and a chastisement for false or shallow servants. God will create a new heaven, and a new earth, and there shall be no more weeping. People will live so long that if someone dies being one hundred years old, people will consider that one accursed. They shall provide for themselves. The wolf and the lamb shall feed together.
66 Heaven is the Lord’s throne, and the earth His footstool. The Lord will look on one who is poor and of a contrite spirit. Empty religious rituals are rejected. The Lord repays his enemies. After labour pains, Zion experiences the joy of birth. The Lord will come in judgment, to judge all flesh. Gentiles will come to know of the Lord, and some of them will even become priests and Levites. All flesh shall worship before the Lord. For those who transgress, their corpses will be looked upon – their worm shall not die, nor their fire quenched.
• the Spirit of the Lord • the Spirit of wisdom • the Spirit of understanding • the Spirit of counsel • the Spirit of might • the Spirit of knowledge • the Spirit of the fear of the Lord

Jeremiah

1 Jeremiah is the son of Hilkiah, of the priests of Anathoth in the land of Benjamin. He prophesied from the days of Josiah to the captivity. The Lord tells him he was sanctified in the belly to serve. Jeremiah is anxious he is a child, and cannot speak. The Lord touches his mouth, so he will be a prophet unto the nations. The Lord’s plans are compared to the branch of an almond tree – comes to fruit quickly. Jeremiah sees a boiling pot facing the north – an evil shall break forth from the north against the inhabitants of Judah. Jeremiah will be protected as he prophesies.
2 Although pious when it first entered the promised land, Israel has forsaken the Lord and gone after other gods. Its own backslidings will be its punishment. From a right seed, Israel has become a degenerate vine. It says to wood, 'You are my father,' and to stone, 'You gave me birth.' Israel sinfully presumes itself to be innocent.
3 Israel is compared to an adulterous husband (deuteronomistically appealing to the written Mosaic law?). In the days of Josiah, the Lord complains about the high places in Israel, and about how Israel was punished. Judah, far from taking Israel’s as a cautionary tale, played the harlot also, and turned to the Lord only feignedly. Appeal for Israel to acknowledge transgressions, and be restored. All nations shall be gathered to Jerusalem.
4 The Lord appeals to the men of Judah and Jerusalem to circumcise their hearts. Mourn and repent – an evil is coming from the north. The land will be despoiled. The Lord creates the universe.
5 Judah’s inquities recounted. It will be destroyed by a strange nation whose tongue is unknown. The Lord will not protect it.
6 Jerusalem will be made desolate, and punished for its transgressions by a nation from the north. This nation is cruel and will have no mercy. Repent.
7 Jeremiah told to stand at the temple gates and order those entering to repent. The Lord complains that the temple has become a den of robbers. The Lord will do to the temple what he did to Shiloh. The people perform offerings in an unacceptable foreign manner. There are high places in Judah. The voice of mirth shall go from Judah and Jerusalem.
8 The bones of the kings, princes and priests of Judah shall be exhumed and left for dung upon the face of the earth. ‘The stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord.’ The land will become barren. Serpents and cockatrices shall bite. ‘Since my people are crushed, I am crushed; I mourn, and horror grips me’ – it is ambiguous whether Jeremiah of God says this.
9 ‘Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!’ (Ambiguity again – God or prophet?) The people will be scattered among the heathen, and given wormwood and gall for sustenance. Let not the wise or the mighty glory in their powers. Let he who glories glory in the Lord. The circumcised will be punished alongside the uncircumcised – Israel is uncircumcised in its heart.
10 The house of Israel acts idolatrously, consulting the heavens, worshipping trees, making graven images. False gods have not made the heavens and the earth. The Lord both suffers (‘Woe is me for my hurt!’) and also full of destructive anger.
11 The Lord reminds Judah of the consequences of breaking the Mosaic covenant. Judah is a green olive tree which will be burnt, and its branches broken. The Lord will punish by sword and famine the men of Anathoth who seek Jeremiah’s life.
12 The wicked take root and grow. The Lord has left His heritage, which has been spoiled. His people have sown wheat, but shall reap thorns. After they have been plucked from the land, they will be restored to their heritage, however. This promise is conditional upon obedience, however.
13 The Lord tells Jeremiah to place his girdle in the hole of a rock at the Euphrates. After a couple of days, it is marred. After this manner the Lord will mar the pride of Judah. The house of Israel and Judah cleaved unto me as a girdle cleaves unto a man, but is now good for nothing. The elite of Judah will destroy each other in drunkenness. Give glory to the Lord, before he changes light to darkness. Can an Ethiopian change his skin, or the leopard his spots?
14 Jeremiah surveys the famine, and admits iniquities on behalf of his people, providing a model of repentance. The Lord tells Jeremiah not to pray for his people. False prophets are rebuked. Jeremiah prays on behalf of the people once more.
15 The sword, famine and captivity are promised, as punishment for the sins of Manasseh, son of Hezekiah. Widows shall mourn and languish. Jeremiah complains about being made to deliver such unwelcome messages, for which too he is reproved. Jeremiah pleads his sincerity, and asks pardon. God promises to protect him.
16 Due to the evils which threaten, Jeremiah is forbidden to marry or have a family, or to share in the joys and sorrow of his neighbours, which will be forgotten in the calamities that their sins will bring on them. A future restoration is intimated, however, and the conversion of the Gentiles foretold.
17 Judah is fatally inclined to idolatry. The happiness of the man that trusts in the Lord is contrasted with the man that trusteth in man. God alone knows the deceit and wretchedness of the heart of man. A comparison is made between a bird's hatching the eggs of another species, which will soon forsake her, and the vanity of is ill-acquired riches. Jeremiah talks of his sincerity, and prays that the evil intended him by his enemies may revert on their own heads. An appeal to observe the Sabbath is made.
18 The house of Israel is like clay in the hands of a potter. The inhabitants of Judah and Jerusalem are invited to repent; their refusal as unnatural as someone preferring the snowy Lebanon or barren rock to a fruitful plain, or other waters to the cool stream of the fountain. A conspiracy is formed against Jeremiah, who appeals to God, and curses his enemies.
19 Judah and Jerusalem will be broken as a potter’s vessel, because they have forsaken the Lord. The land will be made desolate, and the people will eat the flesh of their children.
20 Pashur, governor of the temple, smites Jeremiah and places him in the stocks. When Jeremiah is taken from the stocks, he curses Pashur, and tells him he will die in captivity. Jeremiah resolves to prophesy no more, but the word of the Lord is in his heart like a burning flame, and he is not able to forbear. In a very Job-like manner, Jeremiah curses the day he was born.
21 Vision when Zedekiah was king – advice to submit to Nebuchadnezzar’s forces and live, rather than fight against them and die. Those who stay in the city shall die, but those who go out and submit to the Chaldeans shall live.
22 The king of Judah must execute judgment and righteousness and protect the needy. If he does not, his house shall become a desolation. Thou, Judah, are Gilead to me. All nations shall marvel at the desolation. Shallum (=Jehoahaz) the son of Josiah will die a captive. Coniah (=Jeconiah) the son of Jehoiakim will be given to them that seek his life, and his seed will be forever excluded from the throne.
23 Woe to those that have scattered the sheep of the Lord’s pasture. A king call arise from the branch of David, and he shall be called the King of Righteousness. Mine heart within me is broken because of the prophets; I reel like a drunken man. The priests and prophets of Judah are wicked, and divine vengeance is hanging over them. The people should not listen to their false promises: they will face ruin, as will all scoffers of true prophecy.
24 A vision after Jeconiah had been taken away captive: good figs and bad figs. The good figs symbolise those the Lord shall preserve in captivity, and the bad figs Zedekiah, his princes, the residue of Jerusalem, and those that dwell in Egypt.
25 Word comes to Jeremiah in the fourth year of Jehoiakim, and the first year of Nebuchadnezzar. Because Judah has not harkened to the prophets, it will be captive in Babylon for seventy years. After these seventy years, the king of Babylon will himself be punished. All nations are made to drink of a cup of wine, become drunken, spew, fall and rise now more. The dead shall not be lamented or buried.
26 Word comes to Jeremiah in the beginning of the reign of Jehoiakim. Jeremiah makes a call to repentance in the court of the temple. This house shall be like Shiloh. The priests and people take objection to this, but the memory of Micah, who persuades Hezekiah to repent, stays their hands. Jeremiah is protected by Ahikam the son of Shaphan. Another prophet, Urijah, prophesies against the city. He flees to Egypt, but Jehoiakim’s men bring him before the king and slay him.
27 Word comes to Jeremiah in the reign of Jehoiakim. The Lord tells Jeremiah to put bands and yokes upon his neck, and to send them to the neighbouring countries who want Judah to join in a war against Babylon. Submission to Babylon is advised – do not listen to false prophets and dreamers. Those who submit will be allowed to live in their own land. Zedekiah is advised not to war against the Babylonians.
28 Word comes to Jeremiah in the reign of Zedekiah. Hananiah breaks Jeremiah’s yoke, and says that in the same way, the Lord shall break the yoke of the Babylonians. The Lord replies that a yoke of wood may be broken, but not the yoke of iron which will be imposed. Hananiah dies as a punishment for his rebellion against the Lord.
29 Message to captives: build houses, have children and settle – the captivity will last for seventy years. Jeremiah speaks against two false prophets, Ahab the son of Kolaiah, and Zedekaih, the son of Maaseiah, who prophesied a speedy end to the captivity. He also rebukes Shemaiah the Nehelamite, who complains about Jeremiah’s message.
30 Promise of restoration. David will be restored unto Judah. Peace and propersity. ‘They that devour thee shall be devoured…Ye shall be my people, and I shall be your God.’
31 The northern kingdom will be restored. Rachel is represented rising from her tomb, lamenting, but then being consoled by the thought of future restoration. Ephraim repents, and is reconciled. Peace and prosperity returns to the posterity of Jacob – no more sour grapes.
32 Word comes to Jeremiah in the tenth year of the reign of Zedekiah, during the Babylonian siege of Jerusalem. Jeremiah is imprisoned, and God tells him to redeem a field in Anathoth through his cousin Hanameel. The contract is delivered to Baruch. The contract is used by God as a sign that the Jews will once more possess their land after the Babylonian captivity. An everlasting covenant will be made.
33 Word comes to Jeremiah in prison. Israel and Judah will be restored to the favour of God, so all the world shall be astonished. A Lord of righteousness shall gown from the branch of David, ensuring happiness and stability under his government.
34 Words comes to Jeremiah when Zedekiah is fighting against Babylon. Judah will be given to the Babylonians, yet Zedekiah shall die in peace. A further prophecy, reproving the Jews for their conduct towards their Hebrew slaves, whom they released in times of danger, but compelled to return to bondage when they thought the danger over. God threatens them with the sword, pestilence, and famine, and with the return of the Chaldeans.
35 The Lord commends and blesses the Rechabites, who obey their father in not drinking wine, sowing seed or building their own houses. Their obedience is contrasted with Judah and Jerusalem.
36 Word comes to Jeremiah in the fourth year of Jehoiakim. Using Baruch as his scribe, Jeremiah writes down his prophecies. Baruch reads them publicly upon a fast day in the temple. The princes hear him, and resolve to tell the king, hearing of this, while advising both Jeremiah and Baruch to hide. Jehoiakim has the roll thrown into the fire, and orders Jeremiah and Baruch to be seized. The Lord conceals them, however. Jeremiah rewrites the roll, and denounces the burning of the roll.
37 Zedekiah succeeds Coniah, the son of Jehoiakim, in Judah, and does evil in the sight of the Lord. The kings sends a message to Jeremiah, and Jeremiah replies, foretelling the return of the Chaldean army, who will take and burn the city. Jeremiah, in attempting to leave Jerusalem, and retire to his possession in the country, is seized as a deserter, and cast into a dungeon. The king, after a conference unth him, abates the rigour of his confinement.
38 The princes of Judah, taking offense at Jeremiah on account of his predicting the destruction of Jerusalem, cause him to be cast into a deep and miry dungeon. Ebed-melech, an Ethiopian, gets the king's permission to take him out. Jeremiah advises the king, who consulted him privately, to surrender to the Chaldeans. The king promises that he will not put Jeremiah to death, and requires the consultation secret.
39 In the ninth year of Zedekiah, Jerusalem is broken up by the Babylonian forces. Zedekiah is blinded, and his sons killed. Jeremiah is spared, and sent home to dwell among his people. Ebed-melech is also spared.
40 Jeremiah puts himself under the jurisdiction of Gedaliah, the son of Ahikam, who has been made the governor of Judah. Johanan acquaints the governor of a conspiracy against him, but he is not believed.
41 Ishmael (of royal seed) executes his conspiracy against Gedaliah and his companions, and attempts to carry away the Jews who were with him captives to the Ammonites. Johanan recovers them, however, and proposes fleeing with them into Egypt.
42 Johanan and the remnant of the people desire Jeremiah to ask counsel of God what they should do. Jeremiah says they will be safe in Judah, but face destruction in Egypt. Jeremiah reproves their hypocrisy in asking advice they have no intention of heeding.
43 The leading men, discrediting Jeremiah's prophecy, carry the people into Egypt. Jeremiah places stones at the entry of the Pharoah’s house, and says Nebuchadnezzar shall set his throne on them. Nebuchadnezzar shall array himself with Egypt, as a shepherd puts on his garment.
44 Jeremiah reproves the Jews in Egypt for continuing in idolatry (such as burning incense to the queen of heaven) after the judgments already visited by God for this sin. Jeremiah rebukes their refusal to reform, declares that they will be destroyed along with Egypt.
45 Baruch (who had read Jeremiah’s prophecies in the temple in chapter 36) is in anguish regarding the destruction of Judah, but is assured that the Lord will build what he has broken down, and also that his life shall be preserved.
46 The prophet sees the preparation of Pharaoh Necho for the battle of Carchemish. In their confidence of victory, the Egyptians are like a river overflowing its banks. However, they will be defeated, as the Lord decreed by the river Euphrates. The Egyptians will be overthrown by Nebuchadnezzar after his siege of Tyre. The Jews will be eventually returned to divine favour.
47 Destruction from the north (ie from Babylon) predicted for the Philistines. The Babylonians are compared to an overflowing flood.
48 Moab is destroyed; her little ones have caused a cry to be heard. Give wings unto Moab, that it may flee and get away. Moab punished for its complacency and pride. How is the strong staff broken! Moab has magnified itself against the Lord.
49 Destruction prophesied for the Ammonites, Edom (whose fall is compared to Sodom and Gomorrah), Damascus, Hazor and Elam. The Lord will appoint the time. The heart of the mighty men of Edom shall be as the heart of a woman in her pangs.
50 Babylon will fall at the hands of a nation from the north, and Israel restored.
51 Babylon will be destroyed by the Medes. All shall be broken in pieces. The daughter of Babylon is like threshing floor, it is time to thresh her. Babylon will be brought as a lamb to the slaughter; it will become a dwelling place for dragons. Jeremiah instructs Seraiah (the chief priest) to read this prophecy in Babylon, then bind a stone to the prophecy and throw it in the Euphrates to demonstrate that Babylon shall sink.
52 An account of the defeat of Zedekiah by the Babylonians. Sons killed, Zedekiah blinded, Jerusalem looted. The way Jehoiachin is treated in his captivity improves.

Lamentations of Jeremiah

1 How doth the city sit solitary, that was full of people! The city is a widow. Desolate. Beauty has departed from the daughter of Zion. Her nakedness has been seen, and she therefore courts dishonour. Behold, and see if there be any sorrow like unto my sorrow. The daughter of Judah is crushed as in a winepress. Lamentation of sin expressed in the first person.
2 The daughter of Zion is covered with the cloud of the Lord’s anger. The Lord has been pitiless. He has burned against Judah like a flaming fire. The Lord is now an enemy. He has taken away his tabernacle, ie, his presence has departed. Feasts and Sabbaths are forgotten in Zion. The elders are girded with sackcloth casting dust on their heads. Enemies hiss and gnash. Arise in the night and pour out thine heart like water. Virgins and young men are dead by the sword.
3 I am the man that hath seen affliction by the rod of his wrath. The Lord has brought me into darkness and old age. My prayers are shut out. The Lord attacks with a bow, breaking teeth; the Lord is compared to a bear or a lion. However, the Lord has stopped short of complete destruction. The Lord will not cast off forever. The author models the repentance he deems appropriate, and prays for vengeance on his enemies.
4 Gold has become dim. Children lack bread. The iniquity of the daughter of my people is greater than the punishment of the sin of Sodom. Those not slain by the sword die lingeringly of hunger. The Nazarites have gone from being purer than snow to having visages blacker than coal. The ruin of the exultant Edomites is predicted – there is an ironic invitation for Edom to rejoice, drink and be naked. The punishment of Zion is accomplished (ie completed).
5 The Lord is invited to remember the reproaches that Judah has borne. The people have been humiliated, and dancing has turned to mourning. The Lord, however, remains forever. Turn unto us – but thou hast utterly rejected us; thou art very wroth against us.

Ezekiel

1 In the fifth year of Jehoiachin's captivity, by the river Chebar, Ezekiel has a vision of the four living creatures with four winfs (each touching the wing of another) and four faces (man, lion, ox, eagle), and of the four wheels full of eyes that they are seen within. Above them is the firmament, where Ezekiel sees one with the appearance of a man sitting on a throne. The vision comes from a whirlwind from the north. Elements of this vision are familiar: • The creatures with touching wings (verse 11) recall the golden cherubim in the inner sanctuary of tabernacle and temple (Exodus 25:18-20; 1 Kings 6:23-28). • The creatures are like the seraphim that surround God’s throne in Isaiah’s vision, with outstretched wings and others covering their body (Isaiah 6:2). http://www.youtube.com/watch?v=-ET7WXK4D_g
2 God addresses Ezekiel as the son of man. He says the children of Israel have transgressed. Ezekiel will prophesy, regardless of whether he is heeded or not. He is enjoined not to be afraid. A scroll is produced, filled with words of lamentation.
3 Ezekiel is commanded to eat the scroll, and it tastes as sweet as honey. Ezekiel is a watchman – if he does not warn the wicked, and the wicked die because of their iniquity, Ezekiel is answerable for it. If Ezekiel tells them and the wicked do not heed him, he is not answerable. Likewise, Ezekiel is answerable if a righteousness man commits iniquity and is not warned.
4 Ezekiel represents Jerusalem with a ‘tile’ (probably a brick), and uses an iron pan and models of a fort and battering rams to signify the forthcoming siege by the Chaldeans. Ezekiel is commanded to lie on his left side for 390 days (because the house of Israel has had 390 years of iniquity), and on his right side 40 days (because Judah has had 40 years of iniquity). During this time, Ezekiel must eat the worst kinds of grain, and have only cow's dung for fuel, to denote the scarcity of provison, fuel, and necessities during the siege of Jerusalem.
5 Ezekiel commanded to shave: he must burn a third, smite a third with his knife, and scatter a third to the wind, to indicate the judgment to be executed on the inhabitants of Jerusalem. Further judgments are then enumerated more explicitly, including famine and wild beasts.
6 Ezekiel sets his face towards the mountains and prophesies against Israel: its high places will be made desolate. Then shall ye know that I am the Lord. A remnant shall be saved, however.
7 Judgment by sword, famine and pestilence. Robbers will defile the temple. Ezekiel is directed to make a chain, as a symbol of the impending captivity.
8 Ezekiel is carried in vision to Jerusalem and shown the idolatries committed by the rulers of the Jews there. Ezekiel describes idolatrous images, and idolatrous behaviour, such as worshipping the sun. Great punishment is promised as a result.
9 Six men come from the north with weapons of slaughter in their hands. A few pious individuals distressed at the abominations committed in the land are marked on their foreheads by a man clothed in linen, so they may be spared: everyone else is to be smitten. The shechinah (cloud of God’s presence) moves from the inner sanctuary to the threshold of the temple, as a sign that God’s presence will soon depart. Ezekiel tries to intercede for his people, but God will not be entreated.
10 The vision from chapter one is repeated. Between the wheels are coals of fire, which are scattered on Jerusalem to intimate that it was to be burnt. The glory of the Lord (=shechinah) departs further.
11 The judgments of God are delivered against those who remained in Jerusalem and mocked of the predictions of the prophets. God promises favour to those who were gone into captivity, and their restoration. The shechinah leaves the city.
12 Ezekiel is told to move his stuff from one place to another, as a type of the displacement the people of Jerusalem will soon undergo. Disaster will befall imminently, not in the distant future.
13 Judgments are delivered against the prophets who flatter the people with false hopes of peace and security. They are compared to a frail building, which cannot stand against the battering elements of heaven. Judgment also delivered against false prophetesses who practise vain rites and divinations, seeking their own gain.
14 God threatens those hypocrites who pretend to worship him while also practising idolatry. God will stretch out his hand against the guilty nation, and not listen to any intercession. Not even the presence of Noah, Daniel or Job could save the land. The idolaters of Jerusalem and Judah shall be visited with four judgments: famine, wild beasts, the sword and pestilence. A remnant shall be delievered from the wrath coming upon the land.
15 The Jews are compared to a barren vine, fit for nothing but to be cast on the fire.
16 God is like a person who takes up an exposed infant, brings her up, adorns her and marries her. She repays this care with ingratitude, polluting herself with idolatry, sacrificing her children, playing the whore with foreign nations, and departing from her husband. Her nakedness will be discovered by those she has committed whoredoms with. Sodom is her sister. Nonetheless, after due correction, she may again be restored to his favour.
17 A riddle: an eagle (Babylon) takes the top twigs and branches from a cedar tree, and takes it off. It also takes the seed of the land and plants it in a fruitful field. The seed becomes a vine. The vine bent to another eagle (Egypt), and is promptly destroyed by the first eagle. Changing his tone, the Lord says he will take the highest branch of the cedar tree and set it in the mountain of the height of Israel (ie Zion), where it shall prosper.
18 The soul that sinneth shall die, and the soul of the just shall live. A litany of just and sinful thigs are cited. The son shall not bear the iniquity of the father. Those turning away from righteousness and away from sin shall die and live respectively. The way of the Lord is equal, and the way of the house of Israel is unequal. The Lord has no pleasure in the death of him that dieth.
19 Jerusalem is a lioness – the first of her young is Jehoahaz, deposed by the king of Egypt; the second is Jehoiakim, brought in chains to Babylon. The Jewish nation is a vine – it flourished, but was plucked up in fury and planted in the wilderness, in dry and thirsty ground.
20 The elders of Israel come to ask Ezekiel’s counsel. God orders Ezekiel to remind them of their rebellion and idolatry, in Egypt, in the wilderness and in Canaan. However. They will be restored, after being purged. Jerusalem is represented as a forest doomed to be destroyed by fire.
21 The Lord’s sword is against Jerusalem. Ezekiel is ordered to sigh, cry and howl conspicuously. Ezekiel represents the king of Babylon intent on vengeance against both Jews and Ammonites, for allying themselves with Egypt. He is described standing at the parting of the roads leading to the respective capitals of the Jews and Ammonites. He divines to ascertain which to attack first, and Jerusalem is picked. Destruction is also predicted for the Ammonites.
22 A litany of the sins of Jerusalem (cultic, sexual, social), which God promises to punish, in order to purify the dross. As the corruption is general, perverting prophets, priests, princes and the people.
23 Samaria and Jerusalem are denoted as two harlots, the daughters of one mother, who committed whoredoms in Egypt, then with the Assyrians (Samaria and Jerusalem) and the Babylonians (Jerusalem). They are brought low by those they doted on (ie, those who idolatrous practices they adopted). The nakedness of their whoredoms shall be discovered.
24 Jerusalem is like the scum in a pot of boiling water with bones and meat in it. Her scum shall be in the fire. The Lord causes Ezekiel’s wife to die – Ezekiel is not allowed to mourn, to indicate that the Jerusalem will not be permitted to mourn for its forthcoming calamity.
25 God’s judgment against the Ammonites, Moabites, Edomites and Philistines, because they showed hatred for His people, and insulted them in their distress. I will execute great vengeance upon them with furious rebukes; and they shall know that I am the Lord, when I shall lay my vengeance upon them.
26 Tyre has gloated at Jerusalem. Tyre’s walls and towers will be destroyed, and the city and its inhabitants laid waste to at the hands of Nebuchadnezzar. The princes will be clothed with trembling. Desolation is promised.
27 Tyre’s beauty and commercial prosperity is described, before a day of ruin is prophesied.
28 Tyre has said, ‘I am a god’. Strangers will be brought against it. The corrupting influence of its material wealth and beauty is described. It will be devoured in fire. Sidon will be destroyed, so it is no longer a pricking briar to Israel. The Jews will be restored after the Babylonian captivity.
29 The Lord will put a hook in the jaws of the Pharaoh, like a fish in the river. The river (ie the Nile) is the Lord’s, not Pharaoh’s. The Egyptians will be scattered. Egypt will be restored after captivity, but merely as a base kingdom of no importance. God promises Nebuchadnezzar Egypt after the long (and disappointing) siege of Tyre.
30 Ezekiel prohesies the ruin of Egypt and her allies, including the Ethiopians, at the hands of the Chaldeans. The principal cities are referred to specifically.
31 The Assyrian empire was like a tall and strong cedar tree – the very trees of Eden envied it. The tree was brought down, however, just as Egypt shall be.
32 Egypt is imagined as a large threatening animal, such as a lion or a whale, caught, slain and left exposed to the elements. The sky will be darkened, and surrounding nations terrified. Egypt will be left so desolate, that its rivers shall run as smooth as oil, with nobody to disturb them. God orders the slain Pharaoh and his host to be dragged down to the lower regions of the earth. The Pharaoh will share these regions with uncircumcised tyrants and oppressors. The Pharaoh’s particular region is for those who have been slain by the sword.
33 The duty of the watchman is reiterated. The righteous who turn from righteousness shall die, and the wicked to turn from iniquity shall live. Ezekiel receives news of the destruction of Jerusalem at the hands of the Chaldeans. The hypocrisy and abominations of the people are recounted. When the Lord is destroying these hypocrites, they will know that a prophet has been among them.
34 Woe to the shepherds (Levites?) of Israel, that do feed themselves, and do not feed the flock. Lord will recall the scattered sheep. David shall be their shepherd.
35 Mount Seir of Idumea (=Edom) will be filled with the bodies of slain men, because of the blasphemies spoken against Israel.
36 The mountains of Judah, occupied by the Idumeans, will be rid of their alien occupants and their idolatries. The idolatries and other sins of the Jews are the cause of their dispersion and captivity. The Israelites will be restored after the Babylonian captivity.
37 Ezekiel is set in the midst of a valley full of dry bones. Ezekiel is told to prophesy to the dry bones, saying ‘Hear the word of the Lord.’ As Ezekiel prophesies, the bones are joined together, and covered with flesh. In the same way, Israel shall be brought up from its grave. Ezekiel is commanded to write ‘Judah’ on one stick, and ‘Ephraim’ on another stick, which will become joined into one stick in his hand. At the restoration, there shall be no more idolatry, David shall reign, and God shall be in his sanctuary.
38 The Lord will intervene and execute furious judgment against Gog (a Scythian prince) when he seems about to defeat Israel. All creation will shake at the presence of the Lord. The Lord will be known in the eyes of many nations.
39 The slaughter and burial of the forces of Gog are described. Birds and beasts of pretty feast on the slain. The Lord will have mercy on the whole house of Israel, and restore it to blessedness, no longer hiding His face from them.
40 In the fourteenth year after the destruction of Jerusalem, Ezekiel has a vision of a man with an appearance of brass, with a a line of flax in his hand and a measuring reed. A temple is described: the exact dimensions of the east, north and south gates are given. There is further description of the eight tables for the preparation of sacrifices, the chambers, and the porch. All measurements are given precisely in cubits. http://www.essential-architecture.com/DAVINCI/Dome_Secondtempleplan.jpg http://ddsrail.tripod.com/tribulationtemple.htm
41 The chambers and ornaments of palm trees and cherubims are described.
42 The priests’ chambers are described, along with the dimensions of the holy mount on which the temple stood.
43 The glory of the Lord fills the temple. The measurements of the altar are given in cubits. Stipulations given for seven days of sin offerings when the altar is made – precise cultic instructions in the manner of Leviticus.
44 The east gate is to be kept permanently shut, for the Lord has entered through it into the temple. The prince shall enter and leave via the proch of that gate. Strangers uncircumcised in heart or flesh are not to be admitted to the sanctuary. The Levites will minister in the sanctuary. Regulations for Levites – they must be clothed in linen while in the inner courts (not wool, which might make them sweat), no wearing of the garments they ministered in in the outer courts, no marrying of widows, no drinking of wine in the inner courts. The Levites will teach the people the difference between the clean and the unclean. The Lord will be their portion. The Levites who worked at the high places would be punished by becoming mere temple servants. Only the priests at the Temple in Jerusalem could fully carry out priestly duties. No awareness of the idea of a distinction between a hereditary Aaronide priesthood and the rest of the Levites – suggesting that this is a post-exilic addition to the Pentateuch, and that Levites were in fact full priests in pre-exilic times.
45 Portions of land appointed for the sanctuary, the city, and the prince. Regulations concerning weights and measures. Ordinances regarding provisions for the ordinary and extraordinary sacrifices (ie for the major feasts).
46 Gate of the inner court facing eastwards is only opened on sabbaths and new moons. The prince shall offer six lambs and a ram on the sabbath. Further stipulations for new moon offerings. The prince will leave by the gate he eneterd, but at the big feasts, the people will leave by the opposite gate to the one they came in by. Stipulations for princely peace offerings given. Stipulations for daily offerings given. Ordinances prescribed for the gifts a prince may bestow on his sons and servants – a servant’s gift must be returned if the servant is set at liberty. Measurements of the courts appointed for boiling or baking of the holy oblations.
47 The vision of the holy waters issuing out of the temple, starting as a shallow stream, then getting deeper and fuller until it is over a man’s head. The river travels east until it reaches a sea which will teem with fish. Only the marshy ground will still be salty. Fruitful banks will gro on the banks of the river. A description of the division of the land shared between Jews and proselytes.
48 A description of the several portions of the land belonging to each tribe, together with the portion allotted to the sanctuary, city, suburb, and prince. The measurement of the gates of the new city – three facing north, three south, three east and three west, each named after a tribe. The city will be named ‘The Lord is there’.

Daniel

1 Nebuchadnezzar conquers Jerusalem and king Jehoiakim. The best and the brightest of Jerusalem’s young men are chosen and taken to Babylon. In Babylon, the Hebrew youths Daniel, Hananiah, Mishael and Azariah are groomed for the civil service, and given Babylonian names. Daniel decides that he will not defile himself with the king’s delicacies and wine. Daniel negotiates with a steward, and is allowed to live on vegetables and water. After ten days they appear more healthy than those who have eaten the king’s delicacies, so they are allowed to keep to this diet. Daniel and his companions are promoted. Daniel has understanding in dreams and visions. (Compare with Joseph – another young man promoted in exile and possessing the ability to interpret dreams.)
2 Nebuchadnezzar is troubled with a dream, of which nothing remained in the morning but an uneasy impression. The Chaldean soothsayers, when brought in before the king, could give no interpretation, as they were not in possession of the dream. Nebuchadnezzar orders the slaughter of all the soothsayers, but God reveals to Daniel Nebuchadnezzar’s dream. Daniel gives thanks to God for the knowledge granted him. Before Nebuchadnezzar, Daniel acknowledges that it was God who revealed the dream to him (compare with Joseph again). Daniel describes Nebuchadnezzar’s dream: an image appeared, having a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, feet of iron and clay. A stone, cut out without hands, struck the feet, so the rest of the image was crushed together, became as chaff, and was blown away. The stone became a great mountain and filled the earth. The interpretation is that Nebuchadnezzar is the golden head, and the other parts of the image’s body are subsequent kingdoms (Medo-Persian, Greek and Roman). When the fourth kingdom, represented by the feet, is destroyed, all other kingdoms will be destroyed along with it. The iron and clay of the feet indicates that the kingdom is partly strong, and partly weak. The fourth kingdom will be divided into ten smaller kingdoms, each represented by a toe. In this time, God will set up a kingdom that will never be destroyed (represented by the stone). Nebuchadnezzar praises Daniel’s God, and promotes Daniel.
3 Nebuchadnezzar makes a golden image, sixty cubits high. All Babylon’s dignitaries are gathered for the dedication of the image. Nebuchadnezzar gives a command to worship the statue, or be thrown into a fiery furnace. Certain Chaldeans tell Nebuchadnezzar that Daniel’s companions (whose Babylonian names are Shadrach, Meshach and Abed-Nego) do not worship the statue. They calmly refuse to worship the statue, and are thrown into a furnace which is heated to seven times it normal heat. Shadrach, Meshach and Abed-Nego are thrown bound into the furnace. On account of the high temperature, those throwing them into the fire were burned up. Nebuchadnezzar’s counselors say four men, unbound, are walking in the midst of the fiery furnace, and the form of the fourth is like the Son of God. The three men leave the furnace unharmed. Nebuchadnezzar acknowledges the greatness of the Hebrew God who protected the three men. Nebuchadnezzar makes a proclamation that nothing evil should be said against the God of the Hebrews.
4 Nebuchadnezzar’s decree: how great are God’s signs, and how mighty His wonders! Nebucadnezzar recounts a dream of a mighty tree, which a watcher from heaven orders to be chopped down, and its stump bound with a band of iron and bronze. It is to be made wet with dew, and be with grazing beasts. Daniel interprets: Nebuchadnezzar will be humbled, and eat grass like oxen. Daniel’s interpretation if fulfilled that very hour: Nebuchadnezzar is driven from men and eats grass. His hair grows like eagle’s feathers, and his nails like bird’s claws. Nebuchadnezzar is finally restored to power, and praises God.
5 Belshazzar (who is now apparently king, though nothing is said of the end of Nebuchadnezzar’s reign) makes a great feast, with the gold and silver vessels taken from the temple at Jerusalem. They drink wine, and praise false gods. A hand writes a message on a wall. Belshazzar is troubled, and wishes to have the writing read and interpreted. The queen recommends Daniel. Daniel says that Belshazzar has not humbled his heart like Nebuchnezzar. The writing says mene mene tekel upharsin – God has numbered your kingdom, you have been weighed in the balances, and found wanting, and your kingdom is to be given to the Medes and the Persians. Belshazzar honours Daniel, but that night he is slain, and the kingdom falls to Darius the Mede.
6 Daniel is made one of three governors over the 120 satraps (regional rulers) in Darius’ administration. There is a plot hatched by the satraps, who persuade the king to sign a decree saying that anyone petitioning a god or man other than Darius will be thrown into a den of lions. Report reaches Darius that Daniel has prayed to his God. Daniel is thrown into the lion’s den; Darius tells Daniel that his God will protect him. The king fasts that night, and is not entertained by musicians. Daniel is found alive the following morning. Darius calls Daniel the servant of the living God. Those who accused Daniel are thrown to the lions, along with their familes, and killed. Darius decrees that all must honor the God of Daniel. Daniel prospers.
7 Daniel’s vision in the first year of Belshazzar’s reign: four beasts coming from the sea. The first (= Babylonian empire) was like a lion with eagle’s wings. Its wings were plucked off, it was lifted up and made to stand on two feet like a man, and a man’s heart was given to it. The second beast (= Medes empire) is a bear with three ribs between its teeth – it is commanded to devour much flesh. The third beast (= Greek empire) is a leopard with four heads and four bird’s wings on its back. It is given dominion. The fourth beast (= Greek empire) has iron teeth, and ten horns, which are then replaced by a single conspicuous horn. (The ten horns are the kings from Alexander on through the Seleucid empire; the single horn is Antiochus IV Epiphanes, who sought to hellenise the Jewish religion.) There are a man’s eyes in his horn, and a mouth speaking pompous words. This beast is then slain and burnt. One like the Son of Man came with the clouds of heaven. He comes to the Ancient of Days, and is given everlasting dominion. The interpretation: the four beasts are four kings – they are conquered by God, and their kingdoms are given to the people of God. The ten horns of the fourth beast (which made war on the saints) represent ten kings, to be succeeded by another, who shall subdue three kings, before being defeated by the Most High.
8 Daniel’s vision in the third year of Belshazzar’s reign: by the river Ulai, there is a ram, with two horns, one larger than the other. It pushes in all directions, and cannot be withstood. A male goat with a large horn between its eyes challenges and conquers the ram. The goat becomes great in power, but its horn is broken, and replaced by four others (= the four successors to Alexander the Great). One horn (= Antiochus IV Epiphanes) grows great towards the south, east and Glorious Land. The horn takes away daily sacrifices, and casts down the place of God’s sanctuary. The transgression of desolation will last 2300 days, then the sanctuary will be cleansed. Gabriel explains to Daniel that the vision refers to the time of the end. Further interpretation is given: the two horns of the ram are the kings of Media and Persia; the male goat is the Greek empire. The Antiochus horn will destroy many, and then be destroyed without human means. The vision refers to many days in the future. Daniel responds to the vision with fainting and sickness.
9 Daniel knows from Jeremiah that the Babylonian exile will last seventy years. Daniel fasts and prays, confessing the sins of his people. The curses in the Law of Moses (towards the end of Deuteronomy) have come to pass. Daniel asks that God forgive and restore Jerusalem. As he prays, Daniel is visited by Gabriel. Gabriel says that in seventy weeks (meaning seventy sets of seven years, ie, 490 years), reconciliation will be made for iniquity, everlasting righteousness will be brought in, and the Most Holy anointed. From the command to restore Jerusalem to the coming of the Messiah, there will be seven weeks and sixty weeks ((7+62) x 7 years = 483 years). The Messiah will be cut off, but for the sake of others, not for himself. The people of the prince who is to come shall destroy the city and the sanctuary. There will be a flood, and desolations are determined until the end of the war. The coming prince will make a covenant with Israel for the final unit of seven years, completing the seventy weeks prophesied for the Jewish people and Jerusalem. The covenant will be broken in the middle of this final seven year period. On the wing of abominations shall be one who makes desolate, until the consummation is determined.
10 Daniel’s vision in the third year of Cyrus’ reign. Daniel has been mourning for three weeks. On the banks of the Tigris, Daniel sees a glorious man clothed in linen, girded with a golden belt; his face was like lightning, his eyes like torches of fire, his arms and feet were like burnished bronze, and his voice like that of a multitude. Daniel’s companions do not see the vision – but they are terrified nonetheless, and flee. The glorious man says he has faced opposition from the prince of the kingdom of Persia, and was helped by the prince Michael. Daniel feels overwhelmed by weakness, but is reassured and told to be strong. The glorious person says he must fight the prince of Persia and then the prince of Greece. Michael assists him. He has confirmed and strengthened Darius.
11 Three kings shall arise in Persia. The fourth shall be richer than them all, and fight against Greece. A mighty king’s empire (Alexander’s) will be divided into four parts at his death. The southern part shall become the strongest (Ptolemy’s). Joined by a marriage, the kings of the North and South will be allies for a while, but the arrangement will not last (marriage between Antiochus II of the Seleucids and Berenice, daughter of Ptolemy II. There was peace for a time because of this marriage, but it was upset when Ptolemy II died: Antiochus II put away Berenice and took back his former wife, Laodice. She poisons her husband and has Berenice killed). From the South, an army will defeat the kingdom of the North (Ptolemy III, avenging the murder of Berenice his sister, invaded Syria and humbled Seleucus II). The sons of the kings of the North will continue the battle. One of the sons will conquer the Holy Land which stood as a buffer between the kings of the South and the kings of the North. The king of the South will gain an upper hand over the king of the North, who will occupy the Holy Land (‘Glorious Land’) (Antiochus III was defeated at the battle of Raphia, and forced to give back dominion over the Holy Land to Ptolemy IV). The king of the North will then occupy the Glorious Land (Antiochus III invaded Egypt again, gaining final control over the armies of Ptolemy V and over the Holy Land). The king of the South will give his daughter to the king of the North (Antiochus III giving his daughter Cleopatra to Ptolemy V of Egypt). The king of the North shall stumble and fall (Antiochus III tried to pillage a Babylonian temple and was killed by enraged local citizens). The reign of the succeeding king of the North will be brief (Seleucus III). In his place shall arise a vile person (Antiochus IV), who will use flattery and intrigue, and fail to conquer the king of the South. He will take away daily sacrifices, and place the abomination of desolation in the temple. He will exalt himself and speak blasphemies, worshipping a god of fortresses. The king of the North and the king of the South shall form an alliance to attack him. Many countries will be overthrown, but news from the east and the north shall trouble him. When he comes to his end, no one will help him.
12 Michael shall stand up at a time of trouble. The Jewish people shall be delivered, if their name is found written in the book. The dead will be resurrected, some to everlasting life, some to everlasting contempt. The righteous and wise shall shine like the stars. Daniel is told to shut up his words, and seal the book until the end of time. The time of trouble will be for a time, times and half a time (ie, three and a half years). God will purify and preserve His people, and has set a limit of days to the time of trouble. There will be 1290 days from the setting up of the abomination of desolation to the final consummation of all things. Blessed is he who waits to day 1335. Daniel is told to go his way.

Hosea

1 The word of the Lord comes to Hosea in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (Judah) and Jeroboam (Israel). God commands Hosea to marry a prostitute to illustrate that the land has committed great harlotry by departing from the Lord. Hosea dutifully marries Gomer. Hosea is commanded to call his son Jezreel – referring to the valley where Jehu murdered all the descendants of Ahab. God says he will avenge the bloodshed of Jezreel on the house of Jehu. Hosea also has a daughter, called Lo-Ruhamah (no mercy). There will be no mercy for Israel, and mercy on the house of Judah. A second son is called Lo-Ammi (not my people). Judah and Israel will finally be reunified, however.
2 Israel is an adulterous wife, and her children the children of harlotry. The Lord will hedge up her way with thorns, taking away His grain, wine, wool and linen. Her feast days will cease, and her vines and fig trees be destroyed. Restoration is promised, however: the valley of Achor (the valley of ‘trouble’, where Achan’s sin was discovered and judged in Joshau 7:26) will become the door of hope. The Lord will be referred to as husband, not as master. The animals will be submissive to men. The people of God will be restored, and the land will be fruitful.
3 Hosea is commanded to go back and love Gomer. Hosea buys Gomer with fifteen shekels. The children of Israel will be deprived of their cultic practices, but then return to seek the Lord and David.
4 The land will mourn, and all who dwell there shall waste away. The priests are corrupt and ineffective. The Lord condemns idolatry and harlotry, sometimes conjoined in ritual harlotry. Do not come up to Gilgal, nor go up to Beth Aven (centres of harlotry in Israel). Israel is like a stubborn calf, which will be left to forage in open country.
5 Ephraim is defiled. Judah is little better. Ephraim shall be desolate on the day of rebuke. The princes of Judah are like those that remove a landmark (ie, change property boundaries to their advantage). The Lord will be to Ephraim like a moth, and to Judah like rottenness. King Jareb of Assyria will not be able to save Ephraim. (Jareb occurs nowhere else in scripture – it means ‘warrior’, and is probably a generic name.) The Lord will be like a lion to Judah and Ephraim, tearing them away until they seek the Lord’s face in their affliction.
6 Let us return to the Lord. He has stricken, but he will bind us up. He will come to us like rain. Ephraim’s faithlessness is like a morning cloud, or the dew that disappears. The Lord wants his people to know Him rather than merely sacrifice to Him. The priests of Shechem are like a band of robbers that lie in wait for a man. Lewdness and harlotry is committed in Ephraim.
7 Israel thinks the Lord has forgotten their wickedness. Israel’s heart is inflamed after idols, like a baker’s oven. Israel has mixed itself with other peoples. Israel is like a silly dove, calling to Egypt and flying to Assyria. Woe to them, for they have fled from me!
8 The Lord’s anger is aroused because of idols, such as Samaria’s calf. They sow the wind, and reap the whirlwind. Israel like a wild donkey that has wandered to Assyria. Israel considers God’s law a strange thing. Because Israel has forgotten its maker, fire shall be sent against its cities.
9 Israel has played the harlot against God. Ephraim shall return to Egypt, and eat unclean things in Assyria. Sacrifices will become like the bread of mourning, defiling all who eat it. Egypt shall punish Israel, as corrupt now as in the days of Gibeah (see Judges 19). God will send barrenness and bereavement to Israel. The root of Ephraim is dried up; they shall be wanderers among the nations.
10 Israel has emptied its vine, and has an empty throne. Israel’s high places will be destroyed, and thorn and thistle grow on their altars. The altars shall say to the mountains, ‘Cover us!’ and to the hills, ‘Fall on us!’ Like unruly farm animals, God will control and guide Israel and Judah, even if they kick against Him. Sow righteousness, and reap mercy. Sustained agricultural metaphors – you have eaten the fruit of lies.
11 Ephraim is represented as an ungrateful child, responding to God’s loving care with ingratitude. Assyria shall be Ephraim’s king. However, God takes no pleasure in chastening. The roar of the Lord will recall Israel.
12 Ephraim feeds on the wind. Ancient Jacob is an example of Israel’s present deceit. Though Israel is confident in its wealth, God will bring them low. The idols at Gilead and Gilgal are vanity. A connection is made between the coming exile of Israel and the exile of Jacob when he fled from Esau to his uncle Laban in Syria. Prophets delivered and preserved Israel, and therefore Israel’s rejection of the prophets will incur the Lord’s wrath.
13 God never blessed Israel when they worshipped Baal, but that didn’t stop them. The shall be as the morning cloud and the early dew that passes away. Like a lion, the Lord will tear Israel apart. The Lord is Israel’s king – where is any other? The sorrows of a woman in childbirth shall come upon Ephraim. Dryness and barrenness is prophesied.
14 Israel should turn in repentance to the Lord, acknowledging that Assyria cannot save them. The Lord will heal their backsliding, and be as a dew to them, causing them to grow like a lily or a vine. The beauty of Israel shall be like an olive tree. Renewed Israel turns away from idols. The ways of the Lord are right; the righteous walk in them, but transgressors stumble in them.a

Joel

1 A plague of locusts upon Judah: what the chewing locust left, the swarming locust has eaten; what the swarming locust left, the crawling locust has eaten; and what the crawling locust left, the consuming locust has eaten. Weep, drunkards, for the nation of locusts has laid waste the vine. All has withered, and Judah must lament like a virgin girded with sackcloth for the husband of her youth. There can be no grain or drink offering now. Repent with wailing, sackcloth and a fast. The brroks have dried up, and the animals suffer in the drought.
2 The day of the Lord is coming – a day of darkness and gloominess, like the morning clouds spread over the mountains. A fiery, destroying nation comes – before them is like the Garden of Eden, behind them a desolate wilderness. The army are disciplined; the earth quakes before them. The Lord gives voice before His army. Command to gather the people in repentance. Rent hearts are better than rent garments. The Lord is gracious and merciful, and slow to anger. The Lord will be zealous for His land, and pity His people, removing the northern army to a barren and desolate land. You shall eat in plenty and be satisfied. The Lord will pour out His Spirit on all flesh – many shall prophesy and see visions. Blood and fire and pillars of smoke will be seen; the sun shall be turned into darkness, and the moon into blood, before the coming of the Lord. Whoever calls upon the name of the Lord shall be saved. In Jerusalem there shall be the deliverance of the remnant.
3 All nations, who have scattered and cast lots for the Lord’s people, will be gathered in the Valley of Jehoshaphat and judged. (There is no such place, but ‘Jehoshaphat’ means ‘the Lord judges’.) God warns the nations that He will retaliate against those (Tyre, Sidon, Philistia) who have mistreated His people, and looted His gold and silver. The nations must prepare for war, beating their plowshares into swords and their pruning hooks into spears (in a reversal of the imagery of Isaiah 2). The winepress is full, the vats overflow; for their wickedness is great. The day of the Lord is near in the valley of decision. The sun and the moon will grow dark, the Lord shall roar, but protect his people. ‘I am the Lord your God, dwelling in Zion My holy mountain.’ Egypt and Edom shall be a desolation, but Judah will be fertile and rich, flowing with wine, milk and water. Judah shall abide forever, and those guilty of bloodshed will be acquitted; for the Lord dwells in Zion.

Amos

1 Amos is a sheepbreeder of Tekoa – a simple farmer with no prophetic or theological training. He lived in the days of Uzziah of Judah and Jeroboam of Israel. The Lord roars from Zion; the pastures of the shepherds mourn, and top of Carmel (in Israel, where Elijah confronted the priests of Baal) withers. The people of Damascus shall go captive to Kir in Assyria, because they have threshed Gilead with iron. Judgment against Gaza and Tyre, because they delivered God’s people to the Edomites. Edom will be punished because of its pitiless anger. Ammon will be punished, because it killed pregnant women in Gilead. The king of the Ammonites will be taken captive. In each instance, the rhetorical formula that introduces judgment is ‘For three transgressions of [x], and for four, I will not turn away its punishment.’
2 Moab will be destroyed with fire, and its princes slain, because it burned the bones of the king of Edom to lime. Judah will be sent fire, because their lies have led them astray. Israel will be punished for its sins against the righteous, poor and humble. The Lord vanquished the Amorites so the Israelites could occupy their Canaanite land, and the Israelites responded by giving wine to Nazirites and forbidding people from prophesying. The most courageous of men shall flee naked in the day of judgment.
3 The children of Israel have not fulfilled their responsibilities as God’s chosen people. A calamity in a city will be undeniably the doing of the Lord. The Egyptians and Philistines are invited to the mountains of Samaria as witnesses of the punishment of Israel. Israel will be conquered and exiled. The altars of Bethel will be destroyed.
4 Women referred to as ‘the cows of Bashan’ oppress the needy and demand wine from their husbands. They will be taken away with fishhooks (the Assyrians used to lead people by hooks driven through the lower lip). Sacrifices at Bethel and Gilgal are in vain. Rain will be withheld. All teeth shall be bread because of lack of bread. Israel will suffer blight and mildew. God asserts himself the former of mountains and the creator of winds.
5 The virgin of Israel has fallen, ie, its people will be taken captive. The Lord who made the stars invites Israel to seek Him, but not in the vain places of sacrifice such as Gilgal, Bathel and Beersheba. Israel perverts justice and treads down the poor. There will be wailing and woe in the day of the Lord. Feast days, sacred assemblies and sacrifices are dismissed.
6 Woe to you who are at ease in Zion, and trust in Mount Samaria! Woe to those who live lives of luxury, lying on beds if ivory. When a relative of one of the dead comes to burn the corpses, should he find one person still alive, that person will not permit him to mention the name of the Lord for fear that the Lord will turn his wrath on him. Justice has been turned to gall, and righteousness to wormwood.
7 Amos sees a vision of locusts, and a vision of fire; in both instances, the Lord is deaf to Amos’ entreaties that Jacob may be spared. There is a further vision of a plumb line (to see if Israel are ‘straight’ by God’s standard). Amaziah, a priest of Bethel, speaks against Amos. Amos replies that he is a mere sheepbreeder. The Lord decrees Amaziah’s punishment – his wife shall be a harlot, your sons and daughters shall fall by the sword, you shall die in a defiled land.
8 Amos has a vision of summer fruit – the end has come on Israel. (The time for summer fruit is short, and so presumably is the time left for Israel.) Dishonesty and cheating the poor is rebuked. The sky will be darkened, and feasts turned to mourning. A famine shall afflict the land.
9 Amos has a vision of the Lord at the temple, supervising the work of destruction. Judgment is totally inescapable. The Lord will sift the house of Israel, as grain is sifted in a sieve. Those who think they will be unaffected by the calamity will die by the sword. The tabernacle of David will be repaired and restored, however. The captives of Israel will be restored, and fruit and wine shall be abundant. Israel will be planted in the land, and no longer pulled up.

Obadiah

Edom will be made small among the nations. It shall be brought down, though it ascends as high as an eagle. Whereas robbers leave when they have enough and grape-gatherers leave gleaning, the judgment against Edom will be complete. Edom has exulted in the destruction of its brother Jacob. As you have done, it shall be done to you. The house of Jacob shall be a fire, and the house of Joseph a flame, but the house of Esau shall be stubble. The children of Israel shall possess the land of the Canaanites. Saviours shall come to Mount Zion to judge the mountains of Esau, and the kingdom shall be the Lord’s.

Jonah

1 Jonah is told to cry against Nineveh. Instead, he flees on a ship going to Tarshish. The Lord sends a tempest. Jonah is asleep. The mariners cast lots to ascertain who it is who is responsible for the tempest, and realise it is Jonah. Jonah suggests they throw him overboard. The mariners are reluctant to resort to this extreme measure, but do so when the tempest does not abate. They pray that they may not perish because of Jonah as they throw him overboard. The sea is calmed, and a great fish swallows up Jonah, who is in its belly for three days.
2 Jonah prays within the belly of the fish. Psalm-like prayer. ‘Out of the belly of hell I cried, and you heard my voice.’ Jonah describes the waters compassing him about – an image of distress similar to the psalms’ water imagery. The Lord has brought up Jonah’s life from corruption, and Jonah responds with thanksgiving, looking towards God’s holy temple. The fish vomits out Jonah onto dry land.
3 Jonah is again told to cry against Nineveh. He does so, and Nineveh immediately and wholeheartedly repents with ashes and sackcloth. God decides not to destroy Nineveh in the light of this (almost comically swift and absolute) repentance.
4 Jonah is upset about God choosing to not destroy Nineveh. He leaves the city and sits in the hot sun where God causes a plant to grow to provide shade for Jonah. The next day God sends a worm to kill the plant. Jonah then says it would be better for him to die. God questions Jonah’s anger about the death of the plant. God asks him why he thinks a plant should be spared from destruction but a large city like Nineveh should not be saved.

Micah

1 The word of the Lord comes to Micah in the reigns of Jotham, Ahaz and Hezekiah of Judah. The Lord will tread down the high places. The mountains will melt under Him, and the valleys will split like wax before the fire, like waters poured down a steep place. Samaria will be left desolate in judgment, because of its idolatrous harlotry. Micah will wail and howl like animals, going naked. The surrounding nations will know of Israel’s shame. Make yourself bald.
2 Woe to those that devise iniquity. They covet property, and seize it by violence. The Lord will take away the heritage of these people. God’s people reject the word of His prophets. False prophets prophesy days of wine and drink. A remnant of Israel shall be restored, however, gathered like sheep at the hands of one who breaks open (‘the Breaker’ in the KJV).
3 The heads of Jacob commit sadistic acts of violence against their own people. These heads will cry to the Lord, but the Lord will not hear them. Darkness will descend on false prophets. Micah declares confidently that he is a true prophet. Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of the forest.
4 In the latter days, Zion will be at the centre of a renewed earth. The Lord shall judge between many nations. Swords shall be made into ploughshares, spears into pruning hooks. Nation shall not lift up sword against nation. Everyone in the restored Zion shall walk in the name of the Lord. The lame, the outcast and the afflicted will be part of a strong nation. Cry like a woman in pangs, for you will be taken to Babylon, but from there, you will be restored. The nations who exult in Zion’s humiliation will be threshed.
5 One who is to be a ruler shall come forth from Bethlehem. He shall stand and feed his flock in the strength of the Lord. He will deliver Jacob from Assyria. The remnant is large and triumphs over its enemies. The Lord will cut off sorceries, soothsayers and idols.
6 Hear, O you mountains, the Lord’s complaint. The Lord reminds the people of his favour towards them, and complains of their ingratitude. The people are imagined replying, and complaining of the Lord’s demanding nature: will the Lord be pleased with a thousand rams, and the sacrifice of a firstborn as a sin offering? However, Micah retorts that the Lord has revealed to them what He wants: justice, mercy and humility. Hear the Rod! The use of deceitful weights and measures is rebuked. You will be made a desolation.
7 The Lord compares himself to a gatherer of fruit who can find no ripe cluster of grapes. All have been corrupted. Family and other social relationships will crumble. However, enemies should not rejoice: ‘when I fall, I will arise; when I sit in darkness, the Lord will be a light to me.’ A female enemy will be trampled like mud in the streets. The Lord will shepherd His people with His staff. Other nations shall be brought low, and lick the dust like a serpent. Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage?

Nahum

1 The burden against Nineveh. God is jealous, angry and vengeful. The Lord has His way in the whirlwind and in the storm, and the clouds are the dust of His feet. He knows those who trust in Him, the mountains quake before Him, and the hills melt. A wicked counselor amongst you plots evil against the Lord. Though the enemy seem safe and many, yet the Lord will afflict them. The Lord will cut off idols, and dig your grave, for you are vile. O Judah, keep your appointed feasts.
2 An ironic call to battle is made. The Lord will restore the excellence of Jacob. Chariots rage in the streets, but ultimately, the Assyrians are led away captive. Assyria drains away like a pool of water. Where is the dwelling of the lions? The Lord will burn the Assyrians’ chariots in smoke.
3 Woe to the bloody city! There is a further description, as in chapter 2, of the chaotic bustle of battle. Nineveh is punished because of its harlotries and sorceries. Nineveh’s nakedness will be shown to the nations. As the Assyrians destroyed No Amon (Thebes) in Egypt, so Assyria itself will be destroyed and humiliated. As ripe figs fall from a shaken tree, so will the strongholds of Nineveh fall before the judgment of God. The inhabitants of Nineveh are as numerous as locusts, but destruction shall still ensue, and all who hear of Nineveh’s defeat shall clap their hands.

Habakkuk

1 Habakkuk asks God why he seems to delay judgment against the wicked. The Lord is raising up the Chaldeans. Their horses also are swifter than leopards, and more fierce than evening wolves. They gather captives like sand, scoffing at kings and princes. When the Babylonians overwhelm the land of Judah, they will wrongly give the credit to their false gods. Habakkuk wonders why God would use a nation more wicked than Judah to bring judgment on Judah. Habakkuk will stand his watch and wait for God’s reply.
2 The Lord tells Habakkuk to write the reply down. The proud are not upright, but the just shall live by faith. Babylon has an insatiable desire for conquest, but they shall be plundered by the remnant of those they plundered. Woe to the greedy, the violent, the drunk and the idolatrous. The Lord is in His holy temple. Let all the earth keep silence before Him.
3 Habakkuk pleads for revival. There is a song of praise (punctuated by ‘Selah’, as in the Psalms) glorifying God’s power over the earth and the nations. Habakkuk is afraid, yet resolves to rejoice in the Lord. ‘The Lord God is my strength; He will make my feet like deer’s feet, and He will make me walk on my high hills. To the Chief Musician. With my stringed instruments.’

Zephaniah

1 Zephaniah was the great great grandson of Hezekiah. He prophesied in the days of Josiah. The Lord says He will utterly consume everything from the face of the land. Judgment is promised to idolaters. The day of the Lord is at hand; in the day of the Lord’s sacrifice, He will punish the princes and the king’s children, those who wear foreign apparel, and those who practise violence and deceit. The merchants will be cut down, as will be complacent. The day of the Lord will be characterised by darkness, gloominess, cloud, trumpet and alarm. The Lord will make a speedy riddance.
2 Gather yourselves. Seek righteousness and humility while there is still time – you may be hidden in the day of the Lord’s anger. God promises to destroy the cities of the Philistines and give their land as pasture for the remnant of the house of Judah. Moab shall be like Sodom, and Ammon like the people of Gomorrah. The Lord will reduce all the gods of the earth to nothing; people from all shores shall worship Him. Ethiopians will be slain by the sword, and the Assyrians will de destroyed on account of their pride.
3 Jerusalem is rebellious and polluted. The Lord is righteous in Jerusalem’s midst. Having poured his indignation on nations, the Lord will give the world a common language, with which it will worship Him. Israel will no longer be haughty on God’s holy mountain. Sing, O daughter of Zion! The outcast and needy will be marginalised no more, and Jerusalem will be given fame and praise among all the peoples of the earth, when the captives are restored.

Haggai

1
In the second year of Darius, the word of the Lord comes via Haggai to Zerubbabel (governor of Jerusalem) and Joshua (the high priest). The Lord complains that the people say it is not time for the temple to be finished. The Lord criticises the procrastination and lack of progress. The houses of individuals are in working order, but the house of the Lord is not. Go up to the mountains and bring wood. The people act on God’s words via Haggai.

2
The Lord confronts the anxiety that the current temple is far less impressive than Solomon’s. Be strong. Haggai questions the priests. Will food touched by a garment that carries holy meat be made likewise holy? No. If a dead body touches any of these, will be render them impure? Yes. Holiness is not contagious, but impurity is. In the same way, living in the holy land and offering sacrifices does not make one holy, so long as they are unclean through neglect of the Lord. A recent drought is seen as a consequence of the people’s refusal to build the temple. God sees their change of heart and promises a harvest of blessing to come. The Lord speaks to Zerubbabel via Haggai – the gentile nations will be overcome. Zerubbabel will be made the Lord’s signet ring.

Zechariah

1 The word came to Zechariah (himself the son of a prophet) in the second year of Darius. The orders his people to return to Him, and not to follow the example of their fathers. Zechariah has a vision of a man on a red horse among myrtle trees in a ravine. Behind him were red, sorrel (off yellow) and white horses. They are a patrol, which has found that the earth is at peace. However, God is angry with the nations at ease, because they assisted in Judah’s and Jerusalem’s suffering. The Lord’s house will be built in Jerusalem, and comfort Zion. Zechariah has a vision of four horns, symbolising the four nations that scattered God’s people. Craftsmen are coming to terrify them, and cast them out.
2 Zechariah has a vision of a man with a measuring line, going to measure out Jerusalem. The Lord will provide a wall of fire around Jerusalem, and be the glory in her midst. Exiles are exhorted to return from the north. He who touches God’s people touches the apple of his eye. Sinf and rejoice, O daughter of Zion! When the Lord dwells in the midst of Jerusalem, many nations shall be drawn unto Him.
3 Joshua the high priest stands before the Lord. Satan also stands before the Lord to oppose Joshua. The Lord rebukes Satan. Joshua’s filthy garments are removed, and he is given clean garments. Joshua is told that if he walks in the Lord’s ways, he will judge His house. The Lord says he is bringing forth his servant, the branch. A stone is laid before Joshua which has seven eyes. The iniquity of the land will be removed, and everyone will invite his neighbor under his vine and under his fig tree.
4 Zechariah has a vision of a lampstand, next to which there are two olive trees that supplied the seven lamps with oil through seven pipes. Zerubbabel will accomplish the work of rebuilding the temple through the Lord’s Spirit. Encouragement is given. The two olive trees represent the two anointed ones, who stand beside the Lord of the whole earth.
5 Zechariah has a vision of a flying scroll, twenty cubits by ten. On it are written curses against thieves and perjurers. Wickedness is personified as a woman sitting in a basket. An angel thrusts down the woman, and places a lead covering over the top of the basket. Two winged women take the basket to Babylon.
6 Zechariah has a vision of four chariots coming between two mountains of bronze. They go before the Lord. Those who go toward the north country have given rest to the Lord’s Spirit in the north country. Joshua receives a crown of gold and silver. The branch shall build the temple of the Lord. The crown will be a memorial in the temple.
7 In the fourth year of Darius, the people ask if they should weep and fast in the fifth month to commemorate the destruction of the first temple. The Lord rebukes the practice of fasting for being perfunctory. Justice, mercy and compassion are more important – this is why the people were scattered.
8 The Lord says He is zealous for Zion with great zeal. The Lord will return to Zion, and dwell in the midst of Jerusalem. Jerusalem will be a thriving, safe place. More people will return from the east and the west. Encouragement is given to finish the temple. Judah was a curse, but it shall become a blessing. The Lord is as determined to bless now as He was to punish in the past. Act righteously to one another. Feasting is now more appropriate than the appointed fasting times.
9 Burden against the cities of Lebanon, and the Philistines (which was fulfilled by the conquests of Alexander the Great). A lowly king riding on a donkey shall come into Jerusalem. He shall speak peace to the nations. His dominion shall be from sea to sea. The blood of the covenant will set prisoners free from the waterless pit. Judah and Ephraim are the bow and arrow to be drawn against Greece. Grain shall make the young men thrive, and new wine the young women.
10 The Lord will grant showers of rain. The people of God will conquer, while idolaters will be led astray like sheep. The houses of both Judah and Jerusalem will be brought back. Israel will be gathered into the land from across the earth.
11 Creation mourns because of the coming judgment. Zechariah is told to feel a flock of sheep for slaughter, as the Lord with do with his people, particularly those who are rich and complacent. Zechariah’s two staffs are called Beauty and Bonds. Zechariah dismisses three shepherds (prophets, priests and kings?), and breaks the staff called Beauty. Playing the role of a shepherd, Zechariah is paid what he sarcastically calls a ‘princely sum’ of thirty pieces of silver, which he gives to the potter. Zechariah breaks the staff called Bonds, to symbolise the severance of Judah and Israel. Zechariah is told to take the implements of a foolish shepherd, to indicate that the Lord will raise up a shepherd in the land who will not care for those who are cut off. Woe to the worthless shepherd, who leaves the flock!
12 Jerusalem will protected from attack by the Lord – it will be a cup of drunkenness and a heavy stone to surrounding peoples. The feeble shall become be like David, and the house of David shall be like God. The spirit of grace and supplication will be poured on the house of David and on the inhabitants of Jerusalem. ‘They will look on me whom they pierced.’ All Jerusalem will humbly repent.
13 A fountain shall cleanse sin. Idolatry and false prophets will not be tolerated. The man accused of being a false prophet insists the scars on his body are not the self-inflicted wounds often associated with false prophets, but merely the result of a brawl in his friend’s house. The Lord calls for the swords to be struck against His shepherd, who is His companion. Israel will be scattered, smitten, refined, and saved.
14 The day of the Lord is coming, when Jerusalem will be attacked. Half of the city will be taken off in captivity, but the remnant shall not be cut off. The Lord will fight against the nations that attack. The Mount of Olives will be split in two, allowing escape. Living waters shall flow from Jerusalem, which will be safely inhabited. The enemies of Jerusalem and their livestock will be stricken with plague. All nations shall come to Jerusalem for the Feast of Tabernacles. Plague and no rain will be the punishment for those families who do not attend. ‘Holiness to the Lord’ shall be engraved on the balls of the horses, and every pot in Jerusalem shall become like the bowls before the altar. The profane becomes holy.

Malachi

1 ‘I have loved you’, the Lord says to Israel. Jacob has been loved, Esau hated, which is why Edom has been laid waste. Despite resolving to return and rebuild, Edom will become known as the Territory of Wickedness. Sacrifices of defiled and blemished food (including blind, lame, or stolen animals) are condemned. The Lord’s name shall be great among the gentiles.
2 God will curse the wicked priesthood, and its descendants. The good example of Levi, with whom a covenant was made, is cited. There is a woeful failure to live up to Levi’s good precedent. The priests offend by marrying foreign wives. The neglected and divorced wives of the priests come and weep at God’s altar. When their priestly husbands then offer sacrifice at the same altar it offends God. There is grumbling that the wicked prosper more than the godly.
3 A messenger will come to prepare the way, then another messenger will come to his temple. Who can endure the day of his coming? He will purify the sons of Levi. The offerings of Judah and Jerusalem will once more be acceptable to the Lord. Sorcerers, perjurers and other sinners will be witnessed against. Return to the Lord. God has been robbed by the withholding of tithes and offerings. The people have grumbled that the proud and the wicked prosper, and that it is therefore useless to serve God. A book of remembrance is written for those who fear the Lord – they will be the Lord’s jewels. The distinction between the righteous and the wicked will become evident.
4 The day is coming, burning like an oven. The Sun of Righteousness shall arise with healing in His wings. The wicked shall be trampled. Remember the law of Moses. Elijah will be sent before the day of the Lord. He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.

Matthew

1 Ancestors of Jesus Christ listed – it is a royal line of succession, the line of David through Joseph, rather than a human genealogy through Mary, as in Luke. (OT history is divided into three lots of 14 generations – Abraham to David, David to Jeconiah at the Babylonian captivity, Jechoniah to Jesus. Jesus marks the beginning of the seventh seven, with seven being the number of perfection?) Mary is made pregnant by Holy Spirit. An angel appears to Joseph, telling him not to divorce her, and that she will bring forth a son who will save His people from their sins. Isaiah 7:14 referenced – a virgin shall conceive a son. Joseph marries Mary; Jesus is born.
2 Wise men come seeking the King of the Jews. Herod is troubled by this. The scribes cite Micah 5:2, which says that a ruler to shepherd Israel will be born in Bethlehem. The wise men worship Jesus, giving him gifts of gold, frankincense and myrrh, but are divinely warned not to return to Herod and tell him where Jesus is. An angel tells Joseph to flee to Egypt. The massacre of the innocents – as foretold by Jeremiah. An angel also tells when he return – there is a further warning in a dream not to settle in Bethlehem, where Herod’s son Archelaus is governor, so they move to Nazareth instead.
3 John the Baptist preaches message of repentance in Judea and baptises in Jordan. John foretold by Isaiah – the voice of one crying in the wilderness. John confronts the Pharisees and Saducees, enjoining them to repent and prophesying one who will baptise not with water, but with the Holy Spirit and with fire. John baptises Jesus. The Spirit descends, and a voice from heaven says, ‘This is my son, in whom I am well pleased.’
4 Jesus fasts and is tempted in the wilderness. The temptations are to turn stones to bread (but you shall not live by bread alone), throw himself off the temple (but you shall not tempt you God), and to worship Satan in return for all the kingdoms that Jesus is shown from the top of a mountain (but you shall worship the Lord your God, and Him only you shall serve). The temptations = possible ways of fulfilling the ministry – relieving the hungry and poor, performing miracles, assuming the role of a political leader? In fulfillment of Isaiah, Jesus brings light to the region of Galilee. Jesus preaches repentance, and calls Peter, Andrew, James and John as fishers of men. Jesus preaches and heals in Galilee.
5 Jesus ascends a mountain, and teaches the Sermon on the Mount. The Beatitudes (deliberately recalling the oppressed groups mentioned in Isaiah 61). Jesus’ followers are the salt of the earth, that is, precious – unless the salt loses its flavour. Light should not be hidden under a bushel. Jesus comes to fulfil the law, not to destroy it. The antitheses: ‘You have heard it said…but I say to you…’ Whoever is angry with his brother, or calls him ‘raca’ (idiot) or ‘fool’ is in danger of hell fire. We must be reconciled to our brother before we bring gifts to the altar. Agree with your adversary quickly. Whoever look at a woman lustfully has committed adultery with her in his heart. Better to pluck out an eye, or cut off a hand, than have it cause you to sin. Sexual immorality is the only grounds for divorce. Marriage to a divorced woman is adulterous. Do not swear at all, but let your ‘yes’ be ‘yes’and your ‘no’, ‘no’. Turn the other cheek. If someone makes you walk a mile, go two with them (go the extra mile). Love your enemies and bless those who curse you. Be perfect, as your father in heaven is perfect.
6 Jesus warns against doing good to be seen by others. Do charity in secret – do not let your left hand know what your right is doing. Do not pray publically. Lord’s prayer. You will be forgiven if you forgive. Do not fast conspicuously. Do not lay up treasure on earth, but in heaven. You cannot serve God and Mammon. God will provide, as He does for the birds of the air or the lilies of the field. Seek first God’s kingdom, and do not worry about tomorrow.
7 Judge not, lest ye be judged. Remove the plank from your own eye before you remove the speck from your brother’s. Do not give what is holy to the dogs, nor cast your pearls before swine. Seek and ye shall find. Whatever you want men to do to you, do also to them. The narrow gate is the one that leads to life. Beware of false prophets, who come in sheep’s clothing. Whoever acts on Jesus’ words is like a wise man who built his house upon the rock, not a foolish man who built his house upon the sand. The people are astonished by Jesus’ teaching. Interpretations of the Sermon on the Mount:
8 Jesus heals leper, who says that he can be healed if Jesus wills it. Jesus heals him, and tells him to make the offering as prescribed in Leviticus 14. Jesus heals centurion’s servant, demonstrating great faith by saying that Jesus does not have to visit his house. A sign that gentiles will inherit the kingdom of heaven, while some ‘sons of the kingdom’ (ie Jews) would be cast out, where there is wailing and gnashing of teeth. Jesus heals Peter’s mother-in-law. Jesus heals many from sickness and demonic possession, in accordance with Isaiah. Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head. To a man who wishes to bury his father before following Jesus, Jesus replies, ‘Follow Me, and let the dead bury their own dead.’ Jesus rebukes and calms the wind and the waves during a storm on the sea of Galilee. The demons in two possessed men ask Jesus permission to enter a herd of swine; the swine then run into the sea, and perish.
9 Jesus heals palsy, rebuking the scribes who object to him forgiving sins. Matthew the tax collector is called. Jesus eats with tax collectors and sinners: ‘I did not come to call the righteous, but sinners, to repentance.’ The disciples of John ask why Jesus’ disciples do not fast. Jesus replies, ‘Can the friends of the bridegroom mourn as long as the bridegroom is with them?’ Noone puts new wine into old wineskins. A woman of faith is healed by touching Jesus’ garment. Jesus raises a girl from the dead, despite some initial mockery. Jesus heals two blind men – it is their faith that really enables the miracle. A mute man is healed. The Pharisees think his power is demonic. Jesus teaches and heals, harvesting his people, though the labourers are few.
10 Jesus empowers his disciples to heal and cast out unclean spirits. They are to minister to the lost sheep of Israel. Message = the kingdom of heaven is at hand. If you are made welcome in a house or city, let your peace come upon it; if you are not, shake the dust from your feet. Persecution will ensue. When Jesus’ disciples are brought before rulers, God will defend and speak through them. Even in the midst of persecution, however, Jesus’ disciples should not fear, but be bold in their proclamation of the gospel. ‘He who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it…He who receives you, receives Me.’
11 John the Baptist’s disciples ask a question on behalf of John to Jesus: are you really the Messiah? Jesus replies that the lame are healed, the blind can see etc. (A redefinition of the Messiah’s role – a healer and preacher rather than a political insurgent?) Jesus says that John is the messenger prophesied in Isaiah 40. Jesus says that from the age of John the Baptist until now, the kingdom of heaven has suffered violence, and the violent take it by force. Jesus says that if his hearers are prepared to accept it, John is the Elijah who has come. Jesus rebukes those who find something to criticise in both Jesus’ and John’s ministry. Jesus rebukes the cities of Chorazin and Bethsaida, because they do not respond with repentance to his ministry. The Father is only known to those whom the Son chooses to reveal Him to. ‘Come to me, all you who labour and are heavy-laden…my yoke is easy and my burden is light.’
12 The Pharisees condemn the disciples of Jesus for plucking and eating grain on the Sabbath. Jesus’ response: David ate the showbread when he was hungry (1 Samuel 21), and priests work hard on the Sabbath, and yet are blameless. Jesus heals a man with a withered hand, and says that it is lawful to do good on the Sabbath. The Pharisees plot how they might kill Jesus. Matthew emphasises the gentle character of Jesus, citing Isaiah 42. Jesus heals a man possessed by demons; some think he is the son of David (ie the Messiah), others that he works through Beelzebub. Jesus replies that if he casts out Satan by Satan, then Satan’s kingdom is divided. ‘He is not with me is against me.’ Offences against the Son of Man will be forgiven, but not offences against the Holy Spirit. Our words are like the fruit of a tree, and may be either good or bad. Jesus will be in the heart of the earth for three days – a comparison with Jonah is drawn. Nineveh and the queen of the South (the queen of Sheba) responding well to lesser people (Jonah and Solomon); the fact that religious leaders respond poorly to one who is greater than either is indefensible. The current wicked generation is compared to a man who is rid of an evil spirit, then repossessed by that spirit and seven others. Jesus’ true family is whoever does the will of his Father. Jesus uses parables to hide the truth from those who would not listen to the Holy Spirit (Isaiah cited). The people are Nazareth are amazed by Jesus’ teaching, given his humble origins – a prophet is not without honor except in his own country and in his own house.
14 Herod fears that Jesus is John the Baptist raised from the dead. John had attacked Herod for marrying Herodias, his brother’s wife, so Herod threw John into prison. Herodias’ daughter dances for Herod, and asks for John’s head on a plate. The feeding of the five thousand with five loaves and two fishes. The disciples board a boat, Jesus goes up a mountain to pray. A storm brews; Jesus walks on water and appears to the disciples. Peter comes to walk on the water, but his faith fails him and he starts to sink. Jesus catches him and mildly rebukes him for his little faith. Multitudes are healed by touching the hem of Jesus’ garment.
15 Scribes and Pharisees ask Jesus why his disciples do not wash their hands before they eat bread. Jesus replies that they break a commandment, failing to provide for their parents by claiming that their goods are a gift to God. A man is defiled not by what goes in his mouth, but by what comes out of it. The Pharisees are the blind leading the blind. A gentile woman asks Jesus to heal her demon-possessed daughter; Jesus replies that the focus of His mission is the lost sheep of Israel, but the woman persists, saying that the children’s bread may be thrown to little dogs. Jesus rewards her faith. Healing of multiudes in Galilee. The feeding of the four thousand with seven loaves and a few fish.
16 The Sadducees and the Pharisees seek a sign from Jesus. The Pharisees and Saducees are described as leaven – the disciples are slow to understand the metaphor. Peter declares that he thinks Jesus is the Christ, the son of the living God. Peter is the rock upon whom Jesus will build his church. ‘I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ Jesus reveals to his disciples that he must go to Jerusalem, suffer, die and rise again on the third day. Peter rebukes Jesus and says this shall not happen to Him. Jesus reply is ‘Get behind me, Satan!’ Those who desire to follow Jesus must take up their cross. Whoever desires to save his life will lose it, but whoever loses his life for Jesus’ sake will find it. Some present will not taste death before they see the Son of Man coming in His kingdom.
17 Jesus leads Peter, James and John up a mountain, and is transfigured: his face shines, his clothes become as white as the light. Moses (=law) and Elijah (=prophets) appear, and talk to Jesus. Peter, out of his mind, suggests they make three tabernacles. A voice from the heavens declares, ‘This is my beloved Son, in whom I am well pleased.’ The disciples fall on the floor, full of holy fear, but when they look up, only Jesus is there. Jesus tells his disciples not to reveal their vision until after the Resurrection. Ratifying Malachi 4:5, Jesus says that Elijah will come again and restore all things. The first time Elijah came, however, he was not honoured; similarly, the Son of Man must suffer at others’ hands. Jesus heals a possessed boy whom the disciples could not heal because of their lack of faith. If one has a mustard seed of faith, one can ove mountains. Jesus again prophsies his death and Resurrection. Jesus explains that He is not liable to pay the temple tax, because kings demand taxes of strangers, not of their sons. Jesus pays the tax anyway, by miraculous provision of a coin that Peter finds in a fish’s mouth.
18 The disciples ask who is the greatest in heaven. Jesus tells them that unless they become as little children, they will not enter the Kingdom of Heaven. It would be better for someone to have a millstone tied around his neck and drowned in the sea that cause a child who believe in Jesus to sin. If your eye causes you to sin, pluck it out, etc. Do not despise children, because their angels in heaven (guardian angels?) see the face of Jesus’ Father. One lost sheep found is more rejoiced over than ninety nine which are never lost. If one among the church is adamantly unrepentant, they are to be removed from fellowship. ‘Where two or three are gathered together in My name, I am there in the midst of them.’ A man must forgive his brother seventy times seven times. Parable: a king forgives a servant a debt of 10,000 talents when the servant begs for more time to find the money. However, the servant does not forgive others who owe him far smaller amounts. The king is angry when he hears this, and delivers over the servant for punishment.
19 Jesus heads towards Judea and Jerusalem. The Pharisees ask Jesus if it is lawful for a man to divorce his wife for any reason. Jesus replies, what God has joined, let not man separate. Jesus repeats what he said about divorce in the sermon on the mount. Celibacy is fine for those who can accept it. Jesus blesses the little children, despite the disciples’ attempt to rebuke them. Rich man who follows the commandments must sell all he has and follow Jesus if he wishes to have eternal life. He leaves sad, for he has great wealth. It is easier for a camel to enter through the eye of a needle than for a rich man to enter the kingdom of Heaven. When the Son of Man sits in glory, the disciples will sit on twelve thrones, judging the tribes of Israel. Many who are first will be last, and the last first.
20 Parable: vineyard owner pays workers a denarius for a day’s work. Other workers are employed at different times of the day. All receive the same amount, despite the protestations of those who have worked all day. Many are called, but few are chosen. Jesus again predicts his death and Resurrection. The mother of James and John asks Jesus for her sons to sit either side of Him in His kingdom. Jesus says that the place is not His to give. True greatness lies in service. Jesus heals two blind men, who call to Him as the son of David.
21 In Jerusalem, at the Mount of Olives, Jesus instructs a disciple to fetch a tied donkey and colt. Jesus is received as the son of David. The crowds says the words of what we now called the Benedictus. Jesus drives out the sellers in the market, who make the house of prayer into a den of thieves. The children praise Jesus too – Scripture is cited: ‘out of the mouths of babes you have perfected praise.’ The hungry Jesus curses a fig tree that has only leaves on it. The fig tree withers. His disciples ask him how he did this, and he replies that with faith, one can cast a mountain into the sea. Jesus is asked by the elders on whose authority he acts. He says he will answer them if they tell him whether John’s baptism was from heaven or earth. The elders reason: if they answer ‘from heaven’, Jesus will say, ‘Why did you not then believe him?’; they do not dare answer ‘from earth’, however, because they will incense the multitude who hold John to be a prophet. They reply they do not know, and so Jesus refuses to tell them by whose authority he acts. Parable of the two sons, both instructed to work in their father’s vineyard: one (equated with harlots and tax-collectors) intially refuses, but then goes; the other (presumably equated with the elders) do not go at all. Parable of the wicked servants: a landowner leases out his vineyard. He sends his servants to receive its fruit, but they are killed or abused, so he sends his son. The tenants kill the son so they may have his inheritance; the landowner will come and destroy these wicked men. Jesus quotes psalm 118: the stone rejected has become the cornerstone.
22 Parable: a king invited people to a wedding feast, but they do not come, but instead kill and abuse the servants who communicate the invitation. The king avenges himself, then makes a broader invitation to all, good and bad. A guest without a wedding garment is bound hand and foot and thrown into the outer darkness, where there is wailing and gnashing of teeth – for many are called, but few are chosen. The Pharisees ask Jesus whether it is lawful to pay taxes to Caesar. Render unto Caesar the things that are Caesar’s. The Saducees (who deny the Resurrection) ask whose wife a woman who has married seven brothers who have each died in turn shall be at the Resurrection. Jesus replies that in the resurrection people do not marry, but are like angels of God in heaven. God is not the God of the dead, but of the living. A Pharisee lawyer asks Jesus which is the greatest commandment. Jesus quotes the shema, and summarises the rest of the law and the prophets by saying. ‘Love your neighbour as yourself’. The Messiah is not only David’s son, but his Lord (quoting Psalm 110).
23 The scribes and Pharisees bind heavy burdens and place them on other men’s shoulders. They desire to be seen, and called ‘Rabbi’ and ‘teacher’ – but whoever exalts himself will be humbled, and vice versa. Woe to hypocritical Pharisees and scribes, who shut up the kingdom of heaven for men, oppress the needy, value the gold of the temple and the gifts of the altar above the temple and altar themselves, neglect mercy, justice and faith, straining out a gnat and swallowing a camel. The Pharisees and scribes are like whitewashed tombs. They honour dead prohets, but murder living ones. Jesus weeps for Jerusalem, and its unwillingness.
24 Jesus predicts the destruction of the temple, and warns his disciples to beware of false Christs, as well as wars, pestilences, persecutions and false prophets that shall come to pass before the second coming. When they see the ‘abomination of desolation’ in the temple (alluding to Daniel), they must flee to the mountains. There will be great tribulation – a reference to the destrction of Jerusalem by Rome in AD 70, or something more escatological? Afterwards, the Son of Man will return with honour and glory from heaven. This generation will not pass away till all things take place: heaven and earth shall pass away, but Jesus’ words will not. Jesus says that His coming will be when the world is as it was in the days of Noah – full of debauchery and sin. The second coming will be unexpected, and we must therefore live in a state of constant anticipation.
25 The kingdom of heaven is like ten virgins (bridesmaids), who conduct the groom into the house with lamps. The groom is delayed, and five foolish virgins do not take oil with them, and the groom actually arrives when they are off buying some. The doors are shut up against them, and they are denied entry. Parable: a man going into a far land gives various amounts of money to servants to marry. Those who trade and invest them are able to return double the amount they first received; but the servant who was given one talent buries it in the ground, and can offer up no interest. He is intrsucted to give his talent to the man who has ten – for to he who has, more will be given, but from him who does not have, even what he has will be taken away. When the Son of Man comes in glory, nations will be separated like sheep and goats, and judged. Those who feed and clothed the poor and sick will be at his right hand; those who did not are reviled. What people did or did not do to the least of their brethren, they did to Jesus.
26 Jesus reminds his disciples of his forthcoming suffering and crucifixion. Plotters against Jesus meet at the house of the high priest, Caiaphas, but decide not to act during Passover. A woman anoints Jesus with expensive oil – when the disciples gripes, Jesus replies, ‘the poor you have with you always, but Me you do not have always.’ Judas Iscariot agrees to betray Jesus for thirty pieces of silver. At the Passover meal, Jesus says that one of his disciplies will betray him. Lord’s Supper – bread = body, wine = blood of the new covenant. Jesus prophesies that Peter will betray him tree times. At Gethsemane, Jesus prays for the cup to pass from him. Jesus upbraids his disciples for sleeping – the spirit is willing, but the flesh is weak. Judas identifies Jesus with a kiss. Jesus is brought to Caiaphas and the Sanhedrin. A false witness says that Jesus claimed to be able to destroy the temple and rebuild it in three days. Jesus keeps silent, then tells Caiaphas that he is indeed the Christ, and that Caiaphas will see the Son of Man sitting on the right hand of the Father, and coming in glory. Caiaphas tears his clothes. Jesus is beaten and mocked: ‘Prophesy to us, Christ! Who is the one who struck you?’ Peter denies Jesus three times, then the cock crows.
27 The Sanhedrin deliver Jesus to Pontius Pilate, the Roman governor. Judas seeks to return the thirty pieces of silver to the treasury, but it is refused, because it is the price of blood, so the elders buy a potter’s field with it (in fulfilment of Zechariah, although Matthew wrongly cites Jeremiah.) Judas hangs himself. Before Pilate, Jesus is silent. A prisoner will be released at Passover – the two possibilities are Jesus amd Barabbas, a notorious murderer. Pilate’s wife has had disturbing dreams on account of Jesus. The crowds insist that Barabbas be released, and Jesus crucified. Pilate washes his hands. Jesus is scourged. Soldiers put a scarlet robe and a crown of thorns on Jesus, mocking him by saying, ‘Hail, king of the Jews!’ Simon from Cyrene is compelled to carry Jesus’ cross. Given is given sour wine and gall to drink (numbing mind and body), but refuses it. Jesus is crucified. The soldiers cast lots for his garments. Jesus is mocked on the cross by the scribes and elders. Those crucified with Jesus revile him. From the sixth to the ninth, there was darkness across the land. Jesus says, ‘My God, my God, why have you forsaken me?’ Some think he calls for Elijah (not ‘Eli’, God, as Jesus actually said). The veil in the temple (separating the holy from the most holy place) is torn. Dead saints are raised from the dead and appear to many. A centurion present says, ‘Truly, this was the Son of God.’ Joseph of Armithea sets Jesus in his own tomb. The tomb is sealed, so the disciples cannot steal his body and claim he has risen from the dead.
28 Mary Magdalene and Mary of Bethany (the Mary of Martha and Mary) come to see the tomb. There is an earthquake; an angel rolls away the stone, and sits on top of it, with a countenance like lightning and clothes as white as snow. The angel tells the women that Christ has risen, and instructs them to tell the disciples. The risen Jesus Himself appears to them, and tells them to tell the disciples. The chief priests try to cover up the resurrection, maintaining that Jesus’ body was stolen. Jesus appears to the disciples at Galilee. The Great Commission: Jesus tells his disciples to make disciples of all nations – ‘I am with you, even to the end of the age.’ (The idea of Jesus being ‘with us’ picks up on the meaning of ‘Immanuel’ mentioned in 1:23.)

Mark

1 The beginning of the gospel of Jesus Christ, the Son of God.The ministry of John was foretold by the prophets. John is clothed in camel hair, eats locusts and wild honey. John tells of one who will baptise not with water, but with the Holy Spirit. Jesus is baptised, and a voice from heaven is heard to say, ‘You are my beloved Son, in whom I am well pleased.’ Jesus is tempted for forty days in the wilderness. After John is imprisoned, Jesus preaches the kingdom of God. He tells Simon and Andrew that he will make them fishers of men. He also chooses James and John as his disciples. Jesus teaches in the synagogue, drives out a demon from one possessed. Jesus heals Peter’s mother-in-law. Jesus heals a multitude, not allowing the demons to speak, because they knew him. Jesus tours through the Galilee region. Jesus heals a leper, asking him to tell nobody.
2 Jesus’ teaching at Capernaum is interrupted by a paralytic carried by four men. Jesus tells the man his sins are forgiven, and he is cured. The scribes object to this as blasphemy. Levi the tax collector is called as a disciple. Jesus is criticised by the scribes for dining at the house of Levi with sinners. Jesus says he did not come to call the righteous to repentance, but sinners. When asked why his disciples do not fast, Jesus replies, ‘Can the friends of the bridegroom fast when the bridegroom is with them?’ Noone puts new wine in old wineskins. Jesus and his disciples are criticised by plucking heads of grain on the Sabbath. Jesus refers to David eating the showbread in 1 Samuel 21:1-6, and says the Sabbath was made for man, not vice versa. The Son of Man is the Lord of the Sabbath.
3 Jesus heals on the Sabbath. Jesus heals multitudes; he commands them not to tell anyone what he has done. Twelve disciples are chosen. Jesus answers those who attribute his work to Satan – how can Satan cast out Satan? Blasphemy against the Holy Spirit will never be forgiven. Whoever does the will of God is Jesus’ brother and sister and mother.
4 Jesus teaches by the sea. The parables of the sower. Parables are not obvious to everyone – Jesus quotes Isaiah, about those who see but do not perceive. Jesus interprets the parable of the sower. Lamps are not to be put under beds or baskets. Whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him. The parable of the growing seed: the farmer plants the seed, but another power makes it grow. Parable of the mustard seed, which goes from something very small to something very big. Jesus rebukes the waves in a boat.
5 A possessed man who could not be restrained with chains is cured by Jesus. The demon says ‘my name is Legion’; Jesus grants permission for the spirits to enter swine, which rush into the sea and drown. The locals plead with Jesus to depart. Jesus tells the man to revealk to others what great things the Lord has done for him. A ruler of the synagogue, Jarius, asks Jesus to heal his daughter. A woman is healed of a hemorrhage by touching Jesus’ garment. Jarius’ daughter is declared, but Jesus brings her back to life. Jesus tells all witnesses not to tell anyone.
6 People amazed that a mere carpenter can do such things: a prophet is not without honour, except in his own country. Jesus sends the twelve out to preach and heal, with instructions to shake the dust from their feet as testimony against those who will not hear them. Herod thinks Jesus is John risen from the dead – Herod has imprisoned John because he had criticised Herod’s marriage to Herodias, his brother’s wife. Herodias’ daughter asks for the head of John the Baptist after performing a dance. The feeding of the five thousand with five loaves and two fishes. Jesus walks on water, but had not understood about the loaves, because their hearts were hardened. Jesus heals many.
7 Pharisees and scribes criticise disciples for eating bread with unwashed hands. Jesus quotes Isiah, about people honouring God with their lips, but not with their hearts. He replies that the Pharisees and scribes uphold the tradition of men over the commandments of God. An example of an unhelpful tradition: a son saying he is unable to help his parents because his savings or possessions were Corban (ie a gift from God). A man is defiled by what comes out of him, not by what goes into him. Jesus heals the demon-possessed daughter of a Greek woman, who says that Gentiles, although they may be a lower priority than Jews, may, like little dogs under the table, eat the children’s crumbs. Healing of a deaf and dumb man – Jesus commands him to tell nobody.
8 Jesus feeds the multitude with seven loaves and a few fish. The Pharisees ask for a sign, but Jesus says that none shall be given. Jesus warns of the leaven of the Pharisees and of Herod, but the disciples do not understand. Jesus heals a blind man. Peter confesses Jesus as the Christ, and Jesus commands him not to tell anyone. Jesus prophesies his suffering, death and resurrection. Peter rebukes Jesus for this, and Jesus rebukes him back with ‘Get behind me, Satan’, saying he is mindful only of the things of men, not the things of God. Jesus says that anyone who wishes to follow him must take up their cross and follow. Whoever desires to save his life will lose it. Jesus says that some standing there will not taste death till they see the kingdom of God.
9 Jesus is transfigured in the presence of Peter, James and John. Elijah and Moses appear. Peter offers to build three tabernacles. A voice from the clouds says, ‘This is my Son. Hear him!’ Jesus tells his disciples not to tell anyone until he has risen from the dead. Elijah will come at the second coming – although he was not heeded the first time round. The disciples are unable to cast out a demon from a possessed boy. Jesus predicts his death and resurrection, but the disciples do not understand. The disciples argue about who is the greatest. Jesus says that he who desires to be first shall be last of all. Whoever receives little children receives Jesus, and whoever receives Jesus receives the Father. Whoever is not against us is on our side. If you hand causes you to sin, cut it off. Everyone will be seasoned with fire, and every sacrifice seasoned with salt.
10 A Pharisee asks Jesus if divorce is lawful. Jesus replies that what God has joined, let not man separate. Whoever divorces a wife and marries another commits adultery, as does a wife who divorces her husband and remarries. We must be as little children to receive the kingdom of God. A rich man is told to sell all he has and follow Jesus – more difficult for a rich man to enter heaven than it is for a camel to pass through the eye of a needle. Those who have left family to follow Jesus will be rewarded a hundredfold. Jesus predicts his suffering, death and resurrection. James and John request that they may be enthroned on either side of Him. Jesus replies that the decision is not His, and that they should think in terms of sacrifice rather than self-glory. Jesus heals a blind man.
11 Jesus sends his disciples to bring a colt. Triumphal entry into Jerusalem: blessed is He who comes in the name of the Lord. Jesus curses a fig tree that has no figs. Jesus drives the money lenders from the temple. The disciples discover that the fig tree has withered away. (Like the temple, it is found to be barren, and rejected.) Faith can move mountains. Forgive others, so you yourself can be forgiven. Jesus is asked by whose authority he acts; he refuses to answer when his questioners refuse to say whether the baptism of John was from heaven or from men.
12 Parable about the owner of a vineyard whose servants are abused, and whose son is killed by the tenants. Render unto Caesar those things that are Caesar’s. Saducees ask who a wife will belong to if she married seven men who die in turn. When people rise from the dead, they neither marry not are given in marriage, but are like angels in heaven. God is not the God of the dead, but of the living. Asked what is the greatest commandment, Jesus recites the shema and talks of loving one’s neighbour as oneself. The scribe replies that these things are more important than burnt offerings and sacrifices, whereupon Jesus replies admiringly that he is not far from the kingdom of God. Citing a psalm, Jesus says that the Christ is the Lord of David, rather than his son. Beware of the scribes, who love being honoured. Jesus praises a poor widow whose small contribution to the treasury is nonetheless a great sacrifice.
13 Jesus predicts the destruction of the temple. Jesus warns of false Messiahs, wars, famines and troubles before the Second Coming. When the abomination of desolation appears, flee to the mountains. The sun will be darkened, then the Son of Man will come in glory. ‘This generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.’ Watch, because you do not know when the master of the house is coming.
14 Chief priests and scribes want to put Jesus to death, but are wary about doing so during the Feast of Unleavened Bread. A woman anoints Jesus’ head with expensive oil. Jesus rebukes the disciples who say that the oil may have been sold, and the proceeds given to the poor. Jesus is betrayed by Judas Iscariot. At the last supper, Jesus tells his disciples that one of them will betray him. The bread and the wine is Jesus’ body and blood – the blood of the new covenant. Jesus predicts the desertion of the disciples and Peter’s denial. Jesus prays for the cup to be taken from him at Gethsemane. Jesus rouses the disciples, who are sleeping. Judas betrays Jesus with a kiss. The high priest’s ear is cut off. Jesus is forsaken by a young follower, who in the confusion fled naked. Jesus is brought before the Sanhedrin. There is a false accusation about destroying the temple and rebuilding it in three days. When asked by the high priest, Jesus says that he is the Christ, and that he will be seen at the right hand of God, coming with the clouds in heaven. The high priest tears his clothes and accuses Jesus of blasphemy. Jesus is blindfolded, beaten and mocked. Peter denies Jesus three times.
15 Jesus is brought before Pilate, but says nothing. The crowd choose Barrabas to be released, and Jesus is handed over to be scourged and crucified. Jesus is put in a purple robe and made to wear a crown of thorns. He is mocked, and then crucified. The Cyrenian Simon is made to carry Jesus’ cross to Golgatha (Calvary in Latin). Jesus refuses wine mixed with myrrh. The soldiers casts lots for Jesus’ garments. Jesus is mocked by the priests and scribes, and reviled by the robbers crucified with him. My God, my god, why have you forsaken me? (psalm 22). Jesus dies, and the veil of the temple is torn from top to bottom. A centurion says, ‘Truly this man was the Son of God.’ Joseph of Arimathea takes the body, and entombs it.
16 Mary Magdelene and Mary of Bethany find the stone at the entrance of the tomb has been rolled away. A young man clothed in a white robe tells then Jesus has risen, and instructs them to tell the disciples. Jesus appears to Mary Magdalene, but the disciples do not believe her. Jesus appears to the disciples, rebukes them for their unbelief, and commissions them. Jesus ascends into heaven. The disciples go out into the world and preach.

Luke

1 Account written to Theophilus. A priest Zacharias, whose wife, Elizabeth, is barren, has a visitation from an angel in the temple telling him that he will bear a son, which will be called John. He will not drink alcohol – probably a reference to him being a Nazirite (compare Hannah in 1 Samuel, who is also barren, also has a visitation, and also bears a Nazirite son, Samuel). Zacharias says he is an old man; the angel says he will not be able to speak until the day of his son’s birth. The angel Gabriel appears to Mary (betrothed to Joseph), telling her that she will bear a son called Jesus, who will be called the Son of the Highest. Mary visits Elizabeth, and the as yet unborn John leaps in his mother’s womb. Mary is perplexed becase she has not known man, but Gabriel says the Holy Spirit will come upon her. Mary’s song magnifies the Lord, praising Him for pulling down the mighty from their thrones, and exalting the lowly. Elizabeth and Zacharias both resist calls to name John after his father. Zacharias refinds his voice. Zacharias prophesies: his son will be called the prophet of the Highest, and go before the face of the Lord to prepare his ways. John goes to live in the desert.
2 Caesar Augustus decrees that there should be a census. Mary and Joseph go to Bethlehem. There is no room in the inn, so the infant Jesus is laid in a manger. Angels appear to the shepherds. The shepherds visit the child, and spread the word about him. Mary ponders all these things in her heart. Jesus is circumcised and presented in the temple after the eight days period of Mary’s ceremonial uncleanness. Simeon says he can now depart in peace, having seen the the Lord’s salvation, and the light to bring revelation to the Gentiles. Simeon says that Jesus is destined for the fall and rising of many in Israel. Anna, an old prophetess, gives thanks to the Lord. Mary and Joseph return to Nazareth. One Passover in Jerusalem, Jesus is lost, and found in the temple teaching and learning. Questioned by his parents, he says they should have known He was about his Father’s business. Mary keeps all these things in her heart.
3 In the fifteenth year of Tiberius Caesar, John preaches a message of repentance and starts a ministry of baptism. Isaiah is quoted: prepare the way of the Lord. John warns that claiming Abraham as one’s ancestor is no guarantee of salvation, and that trees that do not bear good fruit are cast into the fire. John tells of one who will baptise not with water, but with the Holy Spirit. John rebukes Herod for marrying Herodias, his brother’s wife. Jesus is baptised and the Holy Spirit descends like a dove. A voice from the heaven declares, ‘You are my beloved Son; in You I am well pleased.’ Jesus’ genealogy – he differs from Matthew in giving his actual lineage through Mary, rather than his legal lineage through Joseph.
4 Jesus is tempted in the wilderness. The temptations are to turn stone to bread, to command kingdoms (looked at from a high vantage point), and to throw himself from the temple. Jesus returns in the power of the Spirit to Galilee. In the synagogue, he reads Isaiah 61:1-2, about preaching the gospel to the poor, and proclaiming liberty to the captives and oppressed. He declares the scripture is fulfilled. Jesus says that no propget is accepted in his own country, and cites Elijah helping the widow of Zarephath and Elisha healing the Syrian Naaman – both gentiles. Jesus walks through a murderous mob who seek to throw him off a hill. Jesus casts out an unclean spirit in Capernaum. Peter’s mother-in-law is healed of a fever. Many who are sick and demon-possessed are cured. Jesus tours throughout Galilee, resisting the call to stay in one place.
5 Jesus teaches from a boat at Gennesaret. There is a miraculous catch of fish. The first four disciples are called. A leper begs help of Jesus, and receives it. Jesus tells the leper to only tell the priests to whom he makes an offering. Jesus’ fame increases, however. The Pharisees are offended because Jesus pardons sins, but Jesus replies that the Son of Man has power on earth to forgive sins. Levi the tax collector follows Jesus. Jesus dines with Levi and other sinners, telling the Pharisees that he has come not to call the righteous, but sinners to repentance. The Pharisees ask why his disciples do not fast. Jesus says the friends of the bridegroom do not fast when the bridegroom is with them. New wineskins in old bottles.
6 Pharisees accuse disciples of plucking grain on the Sabbath. Jesus cites David eating the showbread in 1 Samuel 2:1-6. The Son of Man is Lord of the Sabbath. Jesus prays all night before choosing the apostles. The Sermon on the Plain: Beatitudes (Luke understands ‘the poor’ in social and financial terms, distinct from Matthew’s ‘the poor in spirit’, ie those humble before God) Woe to the rich, the full, those who laugh, those to whom all men peak well Love your enemies and do not retaliate Judge not The blind cannot lead the blind Do not look at the speck in your brother’s eye while ignoring the plank in your own Every tree is known by it fruit Those who hear and do are like the wise man who built his house with a deep foundation
7 Jesus is asked to heal a centurion’s servant at Capernaum. The centurion says that Jesus doesn’t need to come to his house, and the servant is healed. Jesus brings a man back from the dead at a funeral procession. John’s disciples ask if he is the Messiah – he tells them to report the healings he has performed. Jesus says that the least in the kingdom of God is greater than John the Baptist. Jesus admonishes those who refuse to be pleased by either His ministry or John’s. A sinful woman anoints Jesus’ feet. When Simon the Pharisee objects, Jesus tells him that those with greater debts are more grateful when their debts are waived than those with smaller. Jesus forgives the woman’ sins.
8 Jesus has twelve disciples, and is also followed by some women – Mary Magdalene, Joanna wife of Chuza, Herod’s teward, and Susanna. The parable of the sower – not understood by everyone. Lamps are not hidden. Whoever has, to him more shall be given; whoever does not have, even what he has will be taken from him. Jesus’ mother and brother are all those who hear the word of God. Jesus fall asleep in a boat that gets caught up in a storm; he wakes, and calms the storm. Many demons (‘Legion’) come out of a man and possess a herd of swine, that run into a lake. The healed man proclaims Jesus throughout the vicinity. A woma I healed of her hemorrhage by touching Jesus’ garment. Jarius’ daughter is brought back from the dead. Jesus tells the parents not to tell anybody.
9 Jesus gives his disciple authority over demons, and sends them out. They do not need much, and they are to shake the dust from their feet when leaving a city does is not receptive. Herod is confused as to who Jesus is. Jesus feeds the five thousand. Peter declares his conviction that Jesus is the Christ. Jesus predicts that the Son of Man must suffer. Those who wish to follow Jesus must take up their cross. Whoever desires to save his life will lose it, and vice versa. The Son of Man in his glory will be ashamed of whoever is ashamed of Him. The transfiguration occurs. Moses and Elijah appear, and Peter suggests making tabernacles for them. Jesus heals a child the disciples were unable to help. Jesus predicts his betrayal. Receiving a child is the same as receiving Jesus. The least will become great. Jesus does not object to someone casting out demons in his name – for whoever is not against us is for us. A Samaritan village does not receive Jesus, but he rejects the disciples’ calls to destroy the place with fire, as Elijah did. Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head. Following Jesus is top priority – let the dead bury their own dead.
10 Jesus appoints and sends out seventy disciples as lambs amongst wolves. They are to travel light, offering peace on a house, or having it returned to them. Those who reject the disciples reject Jesus. The seventy report back their successes, and Jesus says he sees Satan falling from heaven. Jesus prays, thanking the Father for revealing things to babes and concealing them from the wise. A lawyer asks what he must do to inherit eternal life – he cites the shema, and the injunction to love your neighbour, but then asks who his neighbour is. Jesus tells the parable of the good Samaritan. Jesus stays at the house of Martha and Mary. Martha busies herself with serving, whereas Mary simply sits and his feet and listens to him. Jesus commends Mary’s inactivity.
11 The disciples ask to be taught how to pray, so Jesus teaches them the Lord’s Prayer. Persistence in prayer is required, like a man who must persist in asking his friend for loaves to feed a visitor at midnight. Seek and you will find. Jesus rejects the claim that he casts out demons by the power of Beelzebub. Jesus points out the danger of delivering a person from demonic possession without filling their life with Jesus. They can end up worse than before, host to many demons rather than just one. the queen of the South (the queen of Sheba) and the men of Nineveh preached to by Jonah were both Gentiles, but they had a more open heart to the things of God than the religious people of Jesus’ day, who would not believe and demanded signs. Be full of light. Jesus rebukes the Pharisees for their concern for merely external matters – their cup and dish are clean, but their inward parts are full of greed and wickedness. Woes due to the Pharisees on account of their seeking after respect and honour. Woe unto lawyers also, who honour dead prophets while rejecting living ones.
12 Beware of the leaven of the Pharisees, which is hypocrisy. Do no fear persecution, but fear Him who has the power to cast you into hell after death. If God remembers sparrows, He will not forget you. The Son of Man will confess those who confess him. Words against the Son of Man will be forgiven, but not blasphemy against the Holy Spirit. The Holy Spirit will assist you when you are brought up against magistrates or other authorities. The parable of the rich fool, who lay up treasure for himself, and is not rich toward God. God will look after you – the lilies neither toil nor spin, yet are richer in their array than Solomon. Store treasure in heaven. Be ready with burning lamps, for you do not know at what hour the Son of Man is coming. Jesus came to send fire on the earth. Now is the time to get things right with God – not when you are up before him in judgment.
13 Jesus says that Galileans killed by Pilate at a sacrifice, and eighteen people killed by a falling tower at Siloam, were not worse sinners than anyone else. God will look for fruit, like a farmer looks for fruit on a fig tree – if the fruit is not forthcoming, the tree will be destroyed. Jesus rebukes those who criticise him for healing a woman who is bent over on the Sabbath. The kingdom of God is like a mustard seed, and leaven. We must strive to enter through the narrow gate to salvation, which will eventually be shut, causing wailing and gnashing of teeth. Jesus laments for Jerusalem and its unwillingness, saying he has desired to gather its children together as a hen gathers her brood under her wings (compare Ruth 2:12).
14 Jesus defends himself against those who criticise him for healing on the Sabbath. At a wedding feast, do not take the highest place on your own initiative. Whoever humbles himself will be exalted, and vice versa. Invite to dinner the poor who cannot repay you. Parable about a great feast: those invited made excuses, so the poor and dispossessed were invited instead. To follow Jesus, we must hate our family members, and our very lives. Salt that has lost its flavour is good for nothing.
15 There is more rejoicing about the recovery of one lost sheep than there is about ninety-nine who never went missing. A lost coin that is found is also a matter for rejoicing. The parable of the Prodigal Son.
16 The parable of the dishonest steward: a steward who is about to be fired curries favor with his master's debtors by writing off some of their debts. The master commends him. He who is unrighteous in small things (like money) will also be unrighteous in big things. You cannot serve God and Mammon. Parable: the beggar Lazarus sits at the gate of the rich man. Both die: Lazarus goes to Abraham’s bosom, and the rich man to hell. The rich man asks Lazarus to dip his finger in water to cool his tongue, but he is denied. The rich man warns to warn his brothers, but is told that they have Moses and the prophets for this purpose.
17 Forgive a brother who offends against you and then repents, even if he does so seven times a day. Even a mustard-seed of faith would be sufficient to make a mulberry tree uproot itself and be planted in the sea. Dutiful care is expected of us, as it is of servants. Jesus heals ten lepers, and only one (a Samaritan) thanks him. In response to a question from the Pharisees about when the kingdom of God will come, Jesus replies that the kingdom of God is to be found within. Beware of false Messiahs. Jesus must suffer and be rejected. Moral corruption (similar to that in the days of Noah, or in Sodom) will form the backdrop to the coming of the Son of Man. Do not be attached to things you must forsake, like Lot’s wife. When Jesus comes, some will be taken suddenly and others will be left behind.
18 Parable: a judge who does not fear God grants the petition of a widow simply because she had been persistent. God will avenge his elect much more. The Pharisee who thanks heaven he is not like other men is less pleasing to God than the tax collector who prays for mercy. The humble will be exalted, and vice versa. Jesus uses children as examples of humility. A rich man obeys all the commandments, but cannot bear to sell all that he has. It is easier for a camel to go through the eye of a needle than a rich man to enter the kingdom of God. Those who have forsaken family to follow Jesus (such as the disciples) will be rewarded. Jesus predicts his suffering, death and resurrection, but the disciples do not understand. Jesus heals a blind man.
19 The short tax-collector Zacchaeus climbs a tree to see Jesus. Jesus sees him, and invites himself to Zacchaeus’ house for dinner. Zacchaeus renounces his sin and Jesus proclaims his salvation. Parable: a master gives his servants ten minas each, and condemns the servant who does not invest it. Jesus tells his disciples to fetch him a colt. Jesus rides on the colt into Jerusalem, lauded by the people. Jesus prophesies the destruction of Jerusalem. Jesus cleanses the temple.
20 Jesus outwits those who ask him on those authority he works. Parable about the owner of the vineyard, whose servants were abused by his tenants, then his son killed. Jesus cites Psalm 118, about the rejected stone becoming the cornerstone. Render unto Caesar that which is Caesar’s. A Sadducee asks a question about a woman who marries seven times. Jesus replies that in heaven, there is no marrying or giving in marriage, and that those in heaven are equal to the angels. God is the God not of the living, but of the dead. The Messiah is the lord of David as well as his son. Jesus warns against scribes, who crave honour.
21 The poor widow who donates a small amount to the treasury is more valuable than the donations of the rich. Jesus predicts the destruction of the temple. False Messiahs will come. Nation will rise against nation, and there will be earthquakes, famines and persecution. Flee to the mountains when Judea is surrounded by armies. Jerusalem will be trampled by the gentiles until the time of the gentiles is over. The Son of Man will come with glory. This generation will by no means pass away until these things come to pass. Live well in preparation for the second coming.
22 Satan enters Judas, who betrays Jesus. The Last Supper. Bread = body, wine = blood of the new covenant. Jesus predicts thst woe shall befall his betrayer. Jesus intervenes in a squabble about who is the most important disciple, saying the greatness emerges paradoxically, through service. The disciples will sit on thrones in God’s kingdom, judging the twelve tribes of Israel. Jesus predicts that Peter will deny him three times. Jesus prays at the Mount of Olives: he asks that the cup is taken from him, and he is strengthened by an angel. Jesus rouses the sleeping disciples and instructs them to pray. Judas betrays Jesus with a kiss. A disciple (unnamed here, but identified as Peter in John) cuts off the right ear of the servant of the high priest. Jesus heals the ear, and submits to his arrest. Peter denies Jesus three times before the cock crows. Jesus is blindfolded, beaten and mocked. Before the Sanhedrin, Jesus confirms that he is the Son of God.
23 Pilate appears before Pilate, then Herod, then Pilate again. Herod and Pilate become friends. The crowd insists that Jesus be crucified, and Barabbas released. Pilate is reluctant, but acquiesces to the people. The Cyrenian Simon bears Jesus’ cross. Jesus tells the daughters of Jerusalem to weep not for him, but for themselves, and for impending calamities. Jesus is crucified between two criminals. ‘Father forgive them, for they know now what they do.’ Onlookers mock him. An inscription reading ‘This is the King of the Jews’ is written above him. A criminal on the cross finds salvation. There is darkness across the earth when Jesus dies, and the veil of the temple is torn in two. Jesus is buried in the tomb of Joseph of Arimathea.
24 Women followers of Jesus discover the tomb empty, and the stone rolled away. Two men in shining garments say that Jesus has risen. The women tell the apostles and are not believed. Peter visits the tomb personally, and marvels. Jesus joins two disciples on the way to Emmaus, but they do not recognize him until he breaks bread. Jesus appears to the eleven disciples. Jesus explains that his suffering was necessary. Jesus ascends to heaven. The apostles return to Jerusalem.

John

1 In the beginning was the Word. All was made through the Word. In Him (the Word) was life, which was the light of men. John bore witness to the Light. The world was made through him, but the world knew it not. He has the power to make those who believe in Him the sons of God. The Word became flesh and dwelt among us. The law comes from Moses, but grace and truth through Jesus Christ. John declares, referencing Isaiah, that he is the voice of one crying in the wilderness. When John sees Jesus, he declares that he is the Son of God, who takes away the sins of the world. A spirit like a dove descends on Jesus when he is baptised. Jesus accrues some disciples – Andrew, Simon Peter (renamed Cephas, ‘rock’), Philip and Nathaniel (to whom Jesus promises that he will see the heavens opening and the angels ascending and descending upon the Son of Man).
2 Jesus is initially reluctant to do anything about the lack of wine at the wedding at Cana, saying his hour has not yet come. Water is converted into (good quality)wine. Jesus drives the moneychangers out of the temple. Jesus says, ‘Destroy this temple, and in three days I will raise it up.’ He actually speaks of his own body. Jesus does not entrust himself to the adoring crowds, because he knew what was in man.
3 Jesus tells the Pharisee Nicodemus that unless one is born again, he cannot see the kingdom of God. One must be born of water and the Sprit. As Moses lifted up the brazen serpent in the wilderness, so shall the Son of Man be lifted, that whoever believes in him shall not perish, but have eternal life. The Son is sent not to condemn, but to save. Light has come into the world, but men love the darkness more. John defers to the pre-eminence of Jesus. He who believes in the Son shall have everlasting life.
4 Jesus travels to Galilee via Samaria. Jesus asks a Samaritan woman at a well for a drink. The Samaritan woman is surprised, as Samaritans have no dealings with Jews. Jesus says that whoever drinks water from this well will thirst again, who whoever drinks living water shall never thirst. Jesus confronts the woman for having five husbands. A time is coming when God will be worshipped neither on a mountain nor in Jerusalem, but in spirit and truth. Jesus tells the woman that he is the Messiah. The woman tells her neighbours, and spreads the news. Jesus says his food is to do the will of Him who sent him. Through Jesus, his disciples may reap that for which they have not laboured – fruit for eternal life. Jesus heals a nobleman’s son at Capernaum.
5 The sick hope to be cured by bathing in the pool of Bathesda. Jesus heals a man who has been infirm for 38 years who is never quick enough to get into the pool before another. Jesus tells him to take up his bed and walk – some take offence that this has been done on a Sabbath. Jesus speaks to them. The Son can do nothing of himself. The Father commits all judgment to the Son. The dead will be raised to the resurrection of life or of condemnation. Jesus does not bear witness of himself (which would be invalid in a court of law) – another bears witness to him. If you do not believe the Son, you do not have the word of the Father dwelling within you. Moses wrote of Jesus, and rejects those who reject Jesus.
6 Jesus feeds the five thousand with five barley loaves and two small fishes. The crowd want to force him to be their king, but he slips away. The disciples go out on the sea of Galilee, and a storm is whipped up. Jesus walks on water. Do not labour for the food that perishes, but for the food that endures to everlasting life. Jesus says he is living bread from heaven, and the bread of life. Everyone who sees the Son and believes will have everlasting life. The bread is his flesh – Eucharistic language about abiding in the Son (and the Son abiding in us) by eating the Son’s flesh and drinking his blood. Noone can come to Jesus unless it has been granted by him by the Father. Jesus knew from the beginning that Judas would betray him.
7 Jesus brothers advise him to carry out his ministry at Jerusalem, at the time of the Feast of Tabernacles. Jesus says his time has not yet come. Jesus goes secretly to Jerusalem, where all the time is about whether he is good or a deceiver. Jesus teaches in the temple, stressing his doctrine is that of He who has sent him. (Jesus talks very times about being sent and not acting on his own authority in John.) Some try to seize him, but they do not, because Jesus’ hour had not yet come. ‘If anyone thirsts, let him come to me and drink.’ The crowds are divided as to whether Jesus is a true prophet or not.
8 The scribes and Pharisees ask if they may stone a woman accused of adultery. Let he who is without sin cast the first stone. ‘I am the light of the world.’ Jesus does not bear witness of himself; He who sent him bears witness. The Father is known through the Son. Jesus will go to glory, they (unless they turn) will die in their sins. They are of this world, Jesus is not of this world. ‘He who sent me is with me…The truth shall make you free.’ Whoever commits sin is a slave of sin, despite being a descendant of Abraham. ‘Before Abraham was, I am.’
9 Jesus heals a blind man. The Pharisees cast him out when the blind man declares that Jesus’ power is from God. The blind man worships Jesus. Jesus comments on the Pharisees’ spiritual blindness.
10 Jesus is the true, legitimate shepherd, who enters in the way that is proper and prepared (by Old Testament prophecies). ‘I am the door of the sheep’ – others are thieves and robbers. Jesus has come that men might have life, and that abundantly. Jesus is the good shepherd, who gives his life for his flock. Jesus speaks of other flocks, ie gentile believers. Jesus claims power over life and death. Jesus is accused of being demon-possessed, but asks whether a demon-possessed man can open the eyes of the blind. During Hanukkah, Jesus says that his sheep respond to his voice, whereas those who are not his sheep do not. ‘I am my Father are one.’
11 Mary of Bethany, who had anointed Jesus’ feet with oil, has a brother, Lazarus, who is sick. Jesus arrives in Bethany when Lazarus has died and been buried for four days. Jesus says he is the resurrection and the life. Jesus comes to the tomb. Jesus wept. Jesus commands the stone of the tomb to be rolled away. Jesus thanks the Father for hearing him, then commands Lazarus to come forth. The Jewish rulers plot Jesus’ death, so Jesus no lober openly walks among them.
12 Jesus comes to Bethany, where Martha serves him, and Mary anoints his feet with expensive oil. Judas Iscariot objects that Mary might have sold the oil and given the money to the poor (in actual fact, he embezzled the money that he received). Jesus replies, ‘the poor you have with you always’. The Jews plot to kill both Jesus and Lazarus. Jesus enters Jerusalem on a colt, lauded by crowds with palm leaves. Jesus says that the hour has come that the Son of Man should be glorified. A grain of wheat that is buried produces life. A troubled Jesus prays: ‘Father glorify your name.’ A voice from the heavens answers: ‘I have glorified it and will glorify it again.’ Jesus says the voice is not for his benefit, but for onlookers. Jesus says he will lifted up from the earth, and draw all people to him. ‘While you have the light, believe in the light, that you may become sons of light.’ People do not believe, despite signs – a fulfilment of Isaiah. ‘He who believes in me, believes not in me but in Him who sent me.’
13 Jesus washes his disciples’ feet. Peter objects to Jesus washing his feet. Jesus says that if he doesn’t wash his feet, he will have no part with him. Peter then asks Jesus to wash his feet, hands and head. Jesus says that not all of the disciples are clean, for he knows who will betray him. Jesus says that as he has washed his disciples’ feet, so they should wash each others’. ‘He who receives me, receives Him who sent me.’ Jesus gives bread to Judas to indicate that he is the one who will betray. Satan enters Judas. ‘The Son of Man is glorified, and God is glorified in him.’ Jesus commands his disciples to love one another. Jesus tells Simon Peter he is going somewhere where he cannot immediately be followed.
14 ‘In my Father’s house are many mansions.’ ‘I am the way, the truth, and the life. No one comes to the Father except through me.’ To know Jesus is to know the Father. He who has seen Jesus has seen the Father. Jesus is in the Father, and vice versa. The Father will send another Helper (Paraclete – the Holy Spirit). If people love Jesus, then both he and the Father and the Son will make their home with them. The Holy Spirit will be sent in Jesus’ name. Jesus is going to the Father – a cause for rejoicing.
15 ‘I am the true vine, and My Father is the vinedresser. Every branch in me that does not bear fruit He takes away.’ The branch cannot bear fruit in itself, but only as it abides in the vine. Jesus enjoins love and obedience. ‘Greater love has no one than this, than to lay down one’s life for his friends.’ The disciples can expect persecution from an antagonistic world. The Holy Spirit, sent by the Son from the Father, will witness testify of the Son. (This is the passage cited by defenders of filioque.)
16 The disciples will face certain persecution. When Jesus departs, the Helper will come. The Helper will help the world to understand sin, righteousness and judgment. Jesus assures the disciples that their sorrow will be turned into joy. Whatever is asked of the father in Jesus’ name will be given. Jesus has come from the Father, and now returns to the Father.
17 Jesus prays: ‘Father, the hour has come. Glorify Your Son, that Your Son also may glorify You’. To know God is to have eternal life. Jesus has given to the world what the Father has given to him. ‘Holy Father, keep through Your name those whom You have given Me.’ Like Jesus himself, his followers are not of this world. Jesus prays that his followers may be kept in joy and sanctified, and be unified in belief. The glory the Father has given the Son, the Son may then give to those who believe in Him.
18 An army arrests Jesus. Jesus rebukes Simon Peter for cutting off the ear of Malchus, the high priest’s servant. Peter denied Jesus three times. Jesus is sent to Caiaphas the high priest, then to Pilate. Jesus explains to Pilate that his kingdom is not of this world. Jesus says that everyone who is of the truth hears his voice. Pilate replies ‘What is truth?’, giving voice to a sceptical humanism. Pilate can find no fault with Jesus, and attempts to get the crowd to release him, but the crowd want the release of Barabbas instead.
19 To appease the mob, Pilate has Jesus scourged, put in a purple robe, and made to wear a crown of thorns. Pilate says ‘Behold the man!’, but the crowd still demand Jesus’ crucifixion. Jesus is crucified. Pilate places a sign that says ‘The King of the Jews’ on the cross. The soldiers cast lots for Jesus’ seamless garment. He says, ‘Woman, behold your son!’ to Mary. Jesus receives the sour wine, says ‘It is finished’, and dies. Soldiers pierce the dead Jesus’ side, and water and blood issues forth. Jesus is buried by Joseph of Arimathea and Nicodemus.
20 Mary Magdalene comes upon Jesus’ tomb, finds it empty and tells the disciples about it. Peter and John investigate the empty tomb. Mary, stricken with grief, sees two angels dressed in white in the empty tomb. Mary meets Jesus, but mistakes him for a gardener. Jesus tells Mary not to touch him. Jesus appears to the disciples. Jesus breathes on his disciples and tells them to receive the Holy Spirit. Jesus convinces the previously absent disciple, Thomas, by inviting him to push his finger into his wound.
21 Peter and six other disciples return to fishing. Jesus appears to them, whereupon they catch a miraculous amount of fish. Jesus has breakfast with them. Jesus asks Peter to feed his lambs, and Simon to tend his sheep. Jesus hints at the manner of Peter’s death, saying his hands will be stretched out and he will be led where he does not want to go. Jesus does not say what the fate of John is. John is the person who wrote this gospel – if John had written everything that Jesus had done, the whole world could not contain the books that they would need to be written in.

Acts

1 The previous account was of what Jesus began to do and teach. Before his ascension, Jesus tells the disciples they will be baptised with the Holy Spirit. ‘You shall be witnesses to me.’ Jesus refuses to answer questions about when the second coming with be. Two men in white robes say that Jesus will return in the same way that he has ascended. The disciples return to Jerusalem. A replacement is needed for Judas – the candidates are Barsabas and Matthias. Matthias is chosen by lot.
2 At Pentecost, tongues of fire descend on the disciples, and they are filled with the Holy Spirit, speaking in tongues. Those are witness this hear their own language being spoken. Peter preaches: the disciples are not drunk, but filled with the Holy Spirit, as foretold by Joel. Peter preaches the risen Jesus – the Christ refered to by David in the psalms. Peter exhorts those present to be baptised in the name of Jesus Christ. Three thousand are baptised. The Christian community that is formed share all possessions equally. They eat, worship and live together.
3 A paralysed beggar asks for alms. Peter heals him in the name of Jesus Christ. All are filled with amazement. Peter preaches: the prince of life, whom the Jews killed, was raised from the dead. Christ suffered to fulfil the words of the prophet. Peter preaches repentance, so that times of refreshing may come from the presence of the Lord. Peter refers to Deuteronomy 18:15, 18-19, where Moses says a prophet will be raised up like him, and that whoever rejects that prophet will be utterly destroyed.
4 The Sadducees have Peter and John arrested for preaching the resurrection of the dead. They are brought before the Sanhedrin, and asked by what power they perform their works. Peter, filled with the Holy Spirit, says it is by the power of Jesus Christ of Nazareth – the rejected stone which became the cornerstone. Peter’s eloquence is amazing given that he is uneducated. The Sanhedrin commands them not to preach in Jesus’ name any more, but Peter refuses. They are released because the people are behind them. They pray for boldness in preaching, and are filled with the Holy Spirit. All possessions are communal, with people selling their houses for the common good. Barnabas sells his land and lays the money at the apostles’ feet.
5 A man called Ananias and his wife Sapphira sell possessions, but keeps back some of the proceeds. Peter rebukes them, and they fall down dead. Many wonders are performed throughout the city, with many healed. The high priest has the chief apostle put into prison again, but an angel frees him. They are arrested once more, but Peter boldly stands as witness to the crucified and risen Christ. A Pharisee called Gamaliel advises the Sanhedrin to do nothing – if they work by the power of men, their movement will quickly peter out. If not, no man can stop them. After a beating, the apostles resume preaching with joy.
6 The Hellenists complain to the Hebrews that their wives are ignored in daily distributions. The apostles appoint seven men to preside over the business of distribution. One of them, Stephen, performs great wonders, and overcomes the Synagogue of the Freedmen with the Spirit. The Jews falsely accuse Stephen. Stephen has the face of an angel.
7 Stephen briefly tells the story of Abraham, Joseph and Moses. Stephen stresses the Israelites apostasy. Stephen says his Jewish accusers reject the Holy Spirit, as their ancestors did in the past, killing prophets who foretold the coming of the Just One. Stephen has a vision of the Son of Man sitting at the right hand of the Father. Stephen is stoned to death – an execution supervised by Saul.
8 The church is persecuted at the hands of Saul and scatters. Philip successfully preaches the gospel to the Samaritans, and converted Simon the Sorcerer. Simon asks Peter if he can buy the power of conferring the Holy Spirit by the laying on of hands. Peter rebukes him. The Lord directs Philip to an Ethiopian government official, who is reading the book of Isaiah. The Ethiopian is reading the part about a lamb being led to the slaughter, but is confused. The Ethiopian confesses Christ and is baptised, whereupon Philip mysteriously disappears.
9 Saul seeks Christians in Damascus to being back to Jerusalem to persecute. A voice asks, ‘Saul, Saul, why do you persecute me?’ , and tells him it is hard to prick against the goads (kicks). (Jesus is the farmer, Saul is the ox – stubborn, yet being goaded in the right direction.) Saul is struck blind. His travelling companions do not hear anything. God tells Ananias to meet Saul, and where he can find him. Ananias lays hands on Saul, and the scales fall from his eyes. Saul is baptised. To everyone’s amazement, Saul preaches in Damascus. The Jews plot to kill Saul, so he escapes in a basket over the walls of Damascus. Saul meets up with the initially wary Christians in Jerusalem, and disputes against the Hellenists. When the Hellenists try to kill him too, the Christians send Saul to Tarsus. The churches in Judea, Galilee and Samaria prosper. In Lydda, Peter heals Aeneas, who was bedridden with paralysis, so all Lydda believe. Peter raises Dorcas from Joppa from the dead. Peter stays with Simon, a tanner. (For a law-keeping Jew of that time, it was strictly forbidden to associate with anyone who routinely worked with dead animals.)
10 Cornelius, a God-serving Roman centurion, is told by an angel to go to Peter. Cornelius goes to Joppa. Peter has a trance, in which a sheet comes down from heaven. The sheet has all kinds of clean and unclean animals on it. The Lord invites him to eat, and Peter refuses, saying he has never touched anything unclean. This happens three times, and the sheet reascends to heaven. After the vision, Peter is called by messengers to Caesarea to meet Cornelius. Cornelius falls down to worship Peter, but Peter says that he is merely a man. Peter keeps company with Cornelius, despite the fact it is forbidden for a Jew to do so. At Cornelius’ house, Peter preaches the risen Christ, and emphasises that all may be accepted by him. The Holy Spirit descends on the gentiles, who begin speaking in tongues, and are baptised. The Jews present are amazed.
11 Jews object that Peter associates with gentiles. Peter recounts his vision of the sheet with clean and unclean animals on it. Peter recalls the words of Jesus: John baptised with water, but I shall baptise with the Holy Spirit. If the gentiles receive the same gift as the Jews, who is Peter to withstand God? The church in Antioch grows as gentiles turn to the Lord. Barnabas ministers in Antioch. Saul works with Barnabas, and the term ‘Christian’ is first used in Antioch. Agabus prophesies famine, so the disciples send relief to their brethren throughout Judea.
12 Herod (the nephew of Antipas) harasses the church, and kills the apostle James. Peter is arrested during the Feast of Unleavened Bread. An angel causes Peter’s chains to fall off, and helps him to escape. Peter goes to the house of Mary, mother of John. A girl called Rhoda tells the apostles Peter has come, but she is not believed until they see Peter for themselves. Herod orders that the prison guards are put to death. Herod makes an oration to the people of Tyre and Sidon, and is praised by them as a god rather than a man. On this, an angel strikes him dead, because he does not glory to God.
13 The Holy Spirit calls Barnabas and Saul (they are ‘separated’ to the Holy Spirit). Accompanied by John Mark, they minister in the cities of Seleucia, Salamis and Paphos. In Paphos, a sorcerer and false prohet called Bar-Jesus is rendered blind by Saul (aka Paul). John Mark departs home before Paul and Barabas proceed to Perga, thence to Antioch, where Paul delivers a sermon in the synagogue. Paul gives a potted history of Israel, and stresses Jesus’ Davidic lineage; he preaches the risen Christ, and alludes to psalm 2: you are my Son, today I have begotten you. When the Jews see the popularity of Paul’s message, they become envious. Paul quotes Isaiah, saying that Christ is a light to the gentiles. The Jews expel Paul and Barabas from the region, they shake the dust from their shoes, and come to Iconium.
14 There is a mixed reaction in Iconium, so Paul and Barabas are forced to flee to Lystra and Derbe. In Lystra, Paul cures a lame man. Excited crowds declare that Paul and Barabas are Greek gods visiting the earth. Jews from Iconium and Antioch follow Paul, and persecute him. Churches are established. They return to Antioch.
15 Jews from Judea teach that circumcision is necessary for Christians. Paul and Barnabas dispute this. A council in Jerusalem debates the issue, and letters are sent to the churches of Antioch, Syria and Cilicia, saying that circumcision is not necessary, but only abstinence from idolatry, blood, things strangled, and sexual immorality. Judas and Silas serve as visiting ministers in Antioch with Paul and Barnabas. Paul and Barnabas make plans to visit all the churches they have established, but they quarrel about whether to take John Mark with them, so in the end, Barnabas and John Mark go to Cyprus, while Paul takes Silas with him to Syria and Cilicia.
16 Paul comes to Derbe and Lystra. Paul circumcises Timothy, a Christian with a Jewish mother but a Greek father, so there would be less to hinder his ministry among the Jews. They travel through Phrygia and Galatia, but the Holy Spirit forbids them to travel to Asia. Paul has a night vision of a man inviting him to Macedonia. Paul and his team travel to Phillipi (the foremost city of Macedonia) and stay with a devout women called Lydia. A possessed slavegirl proclaims Paul and his team to be the servants of the Most High God. Paul casts the demon out. Paul and Silas are arrested, beaten, and imprisoned for delivering the slave-girl from her demonic possession. At night, the chains fall from them. The jailer is about to kill himself, thinking his prisoners have escaped, but Paul and Silas reveal themselves to him. The jailer and his family are then baptized. The next day, Paul and Silas are freed by magistrates. The magistrates are anxious when Paul reveals his Roman identity.
17 Paul converts Jews in Thessalonica. Some envious Jews instigate a riot. There is more evangelistic success in Berea. Jews from Thessalonica follow Paul to Berea and force him to depart, however. Paul preaches in the synagogues of Athens. Paul also preaches to Epicurean and Stoic philosophers. Paul mentions an altar in Athens to ‘the unknown god’, and preaches the god that he knows. The response is mixed.
18 Paul arrives in Corinth and stays with the tentmakers Aquila and Priscilla. Paul preaches to both Jews and Greeks. Paul receives encouragement in a vision to stay, and remains in Corinth for one and a half years. The Jews of Corinth attempt unsuccessfully to convict Paul before the civil authorities. Paul cuts his hair in order to make a Nazirite vow. Paul travels to Ephesus, Antioch, Galatia and Phrygia. Aquila and Priscilla instruct a fervent Jew called Apollos about Christ.
19 In Ephesus, Paul finds disciples of John the Baptist who have not yet received the Holy Spirit. When baptised in the name of Jesus, the Holy Spirit comes upon them and they prophesy. Paul has a mixed response in Ephesus. Paul performs miraculous healings. The seven sons of Sceva, Jewish exorcists, try to exorcise by the name of the Lord Jesus, but the evil spirits do not recognise them, and beat them. Many in Ephesus renounce occult objects. Demetrius, a maker of idols, opposes Paul because his business has suffered. A riot starts, which is finally calmed by a city clerk.
20 Paul travels through Greece and Macedonia to arrive at Troas. Paul raises Eutychus from the dead. Paul comes to Miletus and sends for the elders of the church in Ephesus to meet him there. Paul says he will face chains and tribulations in Jerusalem, but the prospect of testifying to the gospel fills him with joy. Paul warns against the savage wolves who will preach perverse things. Paul tearfully departs Ephesus.
21 Paul sails to Syria, and is warned by disciples in Tyre not to go to Jerusalem. In Caesarea, the prophet Agabus binds his hands and feet with Paul’s belt and tells him the Jews in Jerusalem will bind Paul in the same way. Paul says he is willing to die for the Lord Jesus. Paul goes to Jerusalem, and as a show of goodwill to the Jewish community there, sponsors four Jews who are taking the Nazirite vow. Jews from Asia stir a mob against Paul. Roman soldiers rescue Paul, who asks to be allowed to speak to the crowd. Paul addresses the crowd in Hebrew.
22 Paul’s sermon; he delivers an autobiography, telling of his persecution of Christians and subsequent conversion. The crowd riots in response to Paul’s message. The commander orders that Paul be interrogated under scourging, but revokes the order when Paul reveals his Roman citizenship. The Roman commander arranges a hearing of the charges against Paul before the Sanhedrin.
23 Paul rebukes the high priest for ordering him to be struck on the mouth. The Sanhedrin’s reaction to Paul is split between Pharisees (who do believe in the resurrection of the dead) and the Saducees (who do not). Paul is rescued by the Roman commander. Paul is told in a dream that he will go to Rome and testify there. Forty Jews vow not to eat or drink until they have set an ambush to kill Paul. Paul’s nephew learns of the plot, and Paul is warned. Paul escapes to Caesarea, with a full military escort and a letter referring his case to the provincial governor. The letter says that Paul is not worthy of death. Paul awaits trial in Caesarea.
24 Ananias the high priest and an orator named Tertullus give evidence against Paul. Paul is accused of profaning the temple. Paul declares that there are no witnesses to back up such an accusation in all his frequent appearances at the temple. Felix (the governor of Judea) defers a decision, later taking his Jewish wife Drusilla to hear Paul speak of Christ. Felix hopes that Paul will bribe him to be released.
25 When Felix is replaced by festus, Paul’s Jewish accusers decide to re-try the case against Paul. Paul appeals to Caesar. Festus explains the case involving Paul to the visiting King Agrippa. The trial begins, and Festus makes an opening speech explaining the situation of the Jews desiring his death and Festus seeing nothing to warrant that.
26 Paul gives an autobiographical speech. Against his Jewish accusers, Paul stresses that Moses and the prophets predicted the coming of Christ. Paul dismisses Festus’ claim that he is mad. Agrippa says he is almost tempted to become a Christian, and comments that Paul would have been set free had he not appealed to Caesar.
27 Paul is taken by ship to the island of Crete. The decision is made to sail on, instead of wintering at the city of Fair Havens on the island of Crete. A good start is made from Crete, but the ship quickly encounters great difficulty in a storm. Paul reveals to the crew that they will not perish, because an angel appeared to him and told him it was God’s intention that he appear before Caesar. On the fourteenth night of the storm, Paul ministers to the passengers and crew. The ship runs aground and all are safe, in fulfillment of God’s promise through Paul. The centurion, wanting to save Paul, prevents the soldiers killing prisoners to stop them escaping.
28 Paul arrives on Malta. When he is bitten by a viper, the islanders think it is divine justice for a crime he has evaded punishment for, but when he appears unharmed, they take him for a god. Paul heals the father of Publius, a famous citizen, and many others. Paul finally arrives at Rome. Paul meets the Jewish leaders, and again stresses that Moses and the prophets prophesied the coming of Christ. Paul quotes Isaiah’s ‘hearing you will hear, and not understand’. The Jews dispute amongst themselves. Paul spends two years in rented accommodation in Rome before his trial in Caesar’s court, freely preaching the gospel.

Romans

1 Paul is separated to the gospel of God. Christ is prophesied in the scriptures; he is of the seed of David (low Christology) yet also the Son of God (high Christology). Paul desires to come to Rome. The gospel of Christ is the power of God to salvation for everyone who believes. The just (those declared righteous) shall live by faith. The unrighteous (those who give in to lust, envy, malice, and vile passions such as homosexuality) must face the wrath of God.
2 Those who judge others are themselves condemned. The moralist presumes upon the goodness, forbearance, and longsuffering of God, and eschews humble repentance. God will judge the moralist because their works also fall short of God’s perfect standard. God is impartial, judging those who have heard the law, and those who have not. Gentiles may by nature act according to the law, being a law unto themselves. Jews boast of the law, but the law condemns them. Circumcision of the heart, in the Spirit, is more important than circumcision in the flesh.
3 The Jews have advantages – the oracles of God were committed to them. The fact that some Jews did not believe does not mean that God’s faithfulness has no effect. Man’s unrighteousness demonstrates the righteousness of God – does this mean we can be sinful, so good may come? Certainly not! The Old Testament witnesses to the universal depravity and guilt of mankind – citations from Psalms are made. The law cannot save us from our sin and the penalty it deserves. An alternative was for God to reveal his righteousness has been made through Jesus Christ. Sinners (everyone) are justified freely by God’s grace through the redemption that is in Christ Jesus. The death of Jesus satisfies the righteous judgment of God. A man (Jewish or gentile) is justified by faith apart from the deeds of the law. Does this mean the law is irrelevant?
4 Abraham was not justified by works, but declared righteous through faith. Works involves earning merit, whereas grace is a freely received gift. Paul quotes Psalm 32, about sins covered, and not imputed. Abraham was counted righteous before he was circumcised; he was not counted righteous because he was circumcised. (Law – here the law of circumcision – is a sign of righteousness, not a cause of it.) God’s promise to Abraham was based on the principle of faith, not law or works. Our inability to keep the law, however, means that it becomes a vehicle of God’s wrath towards us. (Faith is related to grace in the same way works is related to law. Grace and law are the principles, and faith and works are the means by which we pursue those principles for our relationship with God.) If we believe that God raised Jesus Christ from the dead, faith shall be imputed to us in the same way that it was to Abraham.
5 We access grace through faith. We glory in tribulations, which inspire hope. Christ died for the ungodly; we are saved from wrath through him, and reconciled to God. Death reigned from Adam to Moses, although sin was not imputed in the absence of the law. God’s grace through Christ is greater than Adam’s offence. By one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. The law makes man’s sin clearer and greater by clearly contrasting it with God’s holy standard. The law makes sin abound, but God’s grace abounds still more.
6 Shall we therefore continue in sin, that grace may abound? Certainly not! Baptism brings about our death to sin – we too experience a kind of resurrection. We are dead to sin, but alive to God in Jesus Christ. We are slaves not of sin, but of righteousness. The wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.
7 The law has authority only over the living – eg a wife is not bound to her husband by law if he dies. In the same way, when our sin dies, we are no longer bound to the law that condemns us. We should serve in the newness of the Spirit and not in the oldness of the letter. The law is not sin – on the contrary, it is holy – but it does reveal and define sin. The law shows us our guilt and it excites our rebellion, bringing forth more sin and death. The spiritual law cannot help a carnal man. The good that I will to do, I do not do; but the evil I will not to do, that I practise. Sin controls our actions in despite of our wills. It is only by looking outside ourselves, to Christ, that we can escape sin’s controlling influence.
8 Those who walk according to the Spirit rather than according to the flesh are not condemned. Those who are in the flesh cannot please God. Our debt is the Spirit, not to the law. Living in the Spirit means living as a child of God, becoming adopted, and being joint heirs with Christ. Present sufferings are as nothing compared to future glories. Creation, which sin has also corrupted, will likewise be renewed. We who have the firstfruits of the Spirit inwardly groan but also anticipate our redemption. When we are weak, and do not know exactly how we should pray, God Himself (through the Holy Spirit) helps by making intercession for us. God foreknows, predestines, calls, justifies and glorifies. If God is with us, who can be against us? Noone can bring a charge against God’s elect.
9 God expresses sorrow at the obstinacy of the Jews. We are not chosen on the basis of works – God chose Jacob over Esau before either of them were born. The Pharaoh’s heart was hardened by God. God deals with individuals in either mercy or judgment, and no one has the right to find fault with his proceedings. The prophet Hosea (in Hosea 2:23 and 1:10) declares God’s right to choose, calling those who previously were not called His people. Isaiah (in Isaiah 10:23 and 1:9) declares God’s right to choose a remnant among Israel for salvation. Israel is cast off from God’s goodness and righteousness because it does not seek it by faith.
10 Israel seeks to establish its own righteousness rather than submit to the righteousness of God. Whoever, Jew or gentile alike, calls on the name of the Lord shall be saved. It is necessary to preach the gospel. Isaiah foretold Israel’s rejection of the gospel in Isaiah 53:10. Isaiah: ‘I was found by those who did not seek Me’ (Isaiah 65:1). God stretches out his hand to a disobedient Israel.
11 Has God cast away Israel? Certainly not! There is a faithful remnant, as there was in the time of Elijah. God chooses a remnant according to grace. God had a specific purpose to fulfill in allowing Israel to stumble – so that salvation would come to the Gentiles. Israel is the root of a tree, whose branches can be removed or grafted on. God’s plan for Israel includes their eventual restoration. God’s love and calling for Israel still endures. The Gentile Christians came from disobedience; yet God showed them mercy, in part through the disobedience of Israel.
12 Bodies are a living sacrifice to God. You will be transformed by your renewal in the Spirit. Be humble. As a body has many members, so the church has diverse gifts of the Spirit, such a prophesying, ministering, teaching. Treat each other with kindness and toleration. Bless those who persecute you. Do not seek revenge.
13 Governments derive their authority from God, and must therefore be obeyed. Christians should do good and be good citizens, paying taxes. Love your neighbour. Let us cast off the works of darkness, and let us put on the armor of light.
14 Receive those who are weak in faith – spiritual maturity is not a requirement for fellowship. Judging our brother is inappropriate because we are not their masters. Noone has the right to judge someone for particular practices or observances, because they are done from conscience. Judging our brother is inappropriate because we will all face judgment before Jesus. Paul is convinced that no food is of itself unclean, but has no quarrels with anyone who thinks differently. Quarrels over food are destructive and unprofitable.
15 We then who are strong ought to bear with the scruples of the weak. May the Romans be filled with love for others and joy and peace by the Holy Spirit. Paul glories in the work God has done through him. Paul desires to come to Rome. His immediate plans are to go to Jerusalem, however, and he asks the Romans to pray for the success of his visit there.
16 Paul commends Phoebe, who is a servant of the church in Cenchrea. Greetings are sent to Priscilla and Aquila. Greetings to several ones, who are instructed to greet each other with a holy kiss. Beware of deceivers. Concluding praise of God, who has revealed what had been kept a mystery.

1 Corinthians

1 Paul greets the church, which is sanctified (set apart) in Jesus Christ, called to be saints. Grace and peace. Plea for unity – Christ is not divided. Paul does not baptise in his own name. The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. The world in its wisdom did not know God. The foolishness of God is wiser than men. God’s foolish wisdom is also demonstrated in those he has chosen for salvation. Jeremiah 9:23-24 is quoted: ‘Let him who glories, glory in the Lord.’
2 Paul did not preach to the Corinthians with ‘wisdom’ or excellent speech. Faith should not be in men’s wisdom, but in the power of God. The wisdom of God is not the same as the wisdom of the world – if it had been, Christ would not have been crucified. God’s wisdom is known only by the Holy Spirit. The ‘natural’ and the ‘spiritual’ man are contrasted.
3 The Corinthians have a carnal mindset – they are babes in Christ, fed with milk rather than solid food. Corinthian factionalism suggests carnality. ‘I planted, Apollos watered, but God gave the increase.’ The church is a building, and Christ is the foundation of all. Fire will test the building we have done, destroying what is made of inferior materials. Individual Christians are temples. Wisdom and foolishness tropes used once more.
4 We are servants and stewards of Christ. Paul is justified not by human courts, but answers only to God. Do not be puffed up with pride. ‘We are weak, but you are strong!’ – Paul sarcastically contrasts his own ‘foolishness’ with their greatness. Shall I come to you with a rod, or in love and a spirit of gentleness?
5 There are accusations of sexual immorality among the Corinthians – a man with his father’s wife. Paul, who is present in spirit, has judged the person who has committed this sin – he mmust be given over to Satan, that his flesh may be destroyed, and his spirit saved. A little sin affects everyone – a little leaven leavens the whole lump. Let us purge this leaven, for Christ, our Passover, was sacrificed for us. Paul admonishes church members to keep themselves separate from immoral people.
6 Paul denounces the recourse to the pagan law courts in disputes among Christians. A wrong should be accepted rather than taken to court. Paul roundly rebukes the wrongdoer. A principle for sexual purity among Christians: what is permitted is not our only guide for behavior. ‘All is lawful for me, but not all things are helpful.’ Appetites for food and sex are not the same. Our bodies are part of the body of Christ, and so should never be joined to a prostitute. The body is a temple.
7 In marriage, husbands and wives each have authority over the body of the other. Husbands and wives should not sexually deprive each other – however, Paul does not say this as an absolute command. Singleness is preferable, but marriage is acceptable if people cannot exercise self-control. It is better to marry than to burn with passion. Divorce and remarriage disapproved of. Unbelieving husbands or wives are sanctified by their believing spouses – unbelief is not a grounds for divorce. Live in the same state you were in when called. Circumcision is irrelevant. It doesn’t matter if you are a slave, because you are freeman to the Lord. Marriage is not a sin. Nonetheless, Paul warns about being too committed to a world that will pass away. The unmarried have the potential to please God with less worldly distraction. A father may or may not give his virgin daughter away in marriage. A widow is free to remarry, although remaining single is preferable.
8 Idols are nothing. Christians are therefore free to eat meat offered to an idol at a pagan temple. However, their conscience is defiled if they eat and think their eating is a sin. What we eat or do not eat does not make us more spiritual. Those with a strong conscience must respect the views of those with a weak conscience.
9 Paul has the right to be supported by those he ministers to: an ox treading the grain must not be muzzled (Deuteronomy 25:4). Thus supported, he can preach the gospel without charge. Paul is flexible in his ministry – all things to all men. Paul is an athlete who competes for an imperishable crown.
10 Israel was blessed, yet God scattered them in the wilderness. The rock they drank of was Christ. Let us avoid Israel’s bad examples in terms of idolatry and sexual immorality. These things are written for out admonition. ‘We, though many, are one bread and one body; for we all partake of that one bread.’ The gods the pagans sacrifice to may actually be demons. All things are lawful, but not necessarily helpful. Do not ask any questions about meat offered you at markret, or an unbeliever’s house, but avoid it if you are told it has been offered to idols. Do not seek to give offence to Jews or Greeks, but do all for the glory of God.
11 The principle of headship: the head of every man is Christ, the head of woman is man, and the head of Christ is God. Men praying or prophesying should have their heads uncovered; women’s heads should be covered. Men and women are interdependent. Long hair is the glory of a woman, and the shame of a man. The Lord’s Supper should be eaten together, not with some starting their meal before others. Paul reminds them of the commemorative purpose of the Lord’s Supper – inappropriate behavior makes one guilty of the body and blood of the Lord. Wait before you start eating!
12 Those who have spiritual gifts glorify Jesus. Gifts are diverse, but the Spirit behind them is the same. Gifts may include wisdom, knowledge, faith, miracles, prophecy, discerning of spirits, speaking in tongues, and interpreting tongues. Diverse members make up the single body of the church – no member is separate, any more than a body part can be separate.
13 Without love, all spiritual gifts are meaningless. Love is not envious, proud, arrogant, rude, cliquish, easily provoked, suspicious, nor happy with evil. Unlike spiritual gifts, love can never fail. Spiritual gifts are appropriate for the present time, but not forever – they belong to a spiritual childhood, and to seeing through a glass darkly. In time, however, we will put away childish things and know as we are known. Of faith, hope and love, love is the greatest.
14 Speaking in tongues is speaking to God, whereas prophesying is speaking to men for their edification, and ultimately more useful. Speaking in tongues is self-edifying, and incomprehensible to others. If there is no distinction in the notes played on musical instruments, how will we know what is played? Speaking in tongues is a sign more for unbelievers than believers. Let all things be done for edification. Paul would prefer an interpreter if someone speaks publically in tongues. Prophets must take it in turns to speak, and not all speak at the same time. It is shameful for women to speak in church – if they wish to know something, they must ask their husbands at home.
15 Paul has preached to the Corinthians the gospel of the resurrected Christ, who was seen by over five hundred people. Paul too saw him, and was turned from his previous ways. Paul challenges those who say there is no resurrection. Christ is the firstfruits of those who have fallen asleep. In Adam all die, but in Christ all shall be made alive. The last enemy Christ will destroy will be death itself. If the dead do not raise, then let us eat and drink, for tomorrow we die! Our bodies are like seeds, which are buried in the earth, but grow into resurrection bodies. There are terrestrial bodies and celestial bodies – the body is sown in corruption, but raised incorruptible. The first Adam is a man of dust, the last Adam a heavenly man. In the resurrection, we shall bear the image of the heavenly man. The change from corruption to incorruption shall happen at the last trumpet. O death, where is your sting?
16 Instruction to put something aside for a weekly collection, which will be borne to Jerusalem. Paul plans to visit Corinth. Paul commends Timothy, who is coming to visit the Corinthians. Apollos will come later. Do all with love. Paul is sending his latter by means of Stephanas, Fortunatus and Achaicus. Greetings from Aquila and Priscilla. Greet one another with a holy kiss. Final anathema on anyone who does not love the Lord Jesus Christ. O Lord, come!

2 Corinthians

1 Praise be to the God of all comfort. Paul suffers and is consoled in Christ. Paul was delivered by God from desperate troubles and a sentence of death in Asia. Paul has acted not with fleshy wisdom, but in accordance with the grace of God. Paul has not said ‘yes’ and meant ‘no’, and vice versa. In Christ was yes. The reason Paul did not visit Corinth was to spare them.
2 Paul did not want to come to the Corinthians in sorrow. Paul writes this letter rather than visiting personally. He recommends that the Corinthian Christians forgive the brother who had sinned (and repented) among them. Satan will take advantage if forgiveness is not forthcoming. Paul found an open door in Macedonia, and so visited that place. To the saved, we are the aroma of life leading to life; to those who are perishing, we are the aroma of death leading to death. Paul does not peddle the word of God, but speaks sincerely.
3 Does Paul need a letter of recommendation? He has one; the Corinthian Christians themselves – they are an epistle written on his heart, not with ink, but with the Spirit of the living God. Paul is not sufficient of himself, but is sufficient in Christ. The new covenant is not of the letter, but of the Spirit – for the letter kills, but the Spirit gives life. The Mosaic ministry of death was glorious, but the ministry of righteousness exceeds it in glory. The veil Moses had to wear has been taken away. We are transformed by beholding the glory of the Lord.
4 Paul has not acted with craftiness or deceit. Our gospel is veiled to those who are perishing. We do not preach ourselves, but Christ Jesus the Lord, who has shone in our hearts. God’s treasure is in earthen vessels. We have suffered, but are resilient, carrying around within us the dying of the Lord Jesus. God will raise us up, as he raised up the Lord Jesus. The outward man is perishing, but the inward man is renewed day by day. Light affliction works towards an eternal weight of glory.
5 Our earthly house (ie physical bodies) may be destroyed, but we have a heavenly house made by God. We yearn to be clothed with our heavenly habitation, so mortality will be swallowed up by life. When we are at home in the body we are absent from the Lord. When we pass from these bodies to the world beyond, we must each give an account before the judgment seat of Christ according to what we have done, whether good or bad. We regard no one according to the flesh. Anyone in Christ is a new creation. We are reconciled to God in Christ. God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.
6 Now is the day of salvation. As a minister of God, Paul has suffered, been armed with the armour of righteousness, and rejoiced. You are not restricted by us, but restricted by your own affections. Be separate from lawlessness and idolatry.
7 Let us cleanse ourselves from filthiness of body and spirit. We have not wronged, corrupted or cheated anyone. Paul is encouraged by news of the Corinthians’ mourning and zeal. A severe letter (a lost one written between 1 and 2 Corinthians) had a mortifying but salutary effect. Titus has brought encouraging news from Corinth.
8 The Macedonian Christians are a great example, displaying liberality and joy in affliction. Paul hopes that the Corinthians will be as generous in giving money for the Christians in Jerusalem. Christ was rich, yet for your sakes He became poor, that you through His poverty might become rich. Your abundance will relieve the lack of the Jerusalem Christians. Paul commends Titus as a trustworthy bearer of their money. The financial assistance will be a proof of your love.
9 Paul knows the Corinthians’ willingness to give. Paul is sending Titus and the others to pick up the collection – it is a matter of generosity rather than a begrudging obligation. He who sows sparingly will reap sparingly. God loves a cheerful giver. God will generously increase the fruits of your righteousness. Giving supplies the needs of the saints in Jerusalem, it will occasion thanksgiving to God, it is evidence of God’s work, and will cause the Jerusalem Christians to pray for the Corinthians. Thanks be to God for his indescribable gift!
10 Paul does not minister according to the flesh. The Corinthian Christians have a carnal reliance on outward appearances. Paul faces the accusation that he is tough in his letters, but weak and unimpressive in person. If they wish, he can be equally tough in person. Paul’s critics measure themselves by themselves. Paul will not boast beyond measure – he who glories, let him glory in the Lord (Jeremiah 9:24).
11 Paul fears that, just as the serpent deceived Eve, so the Corinthians will be corrupted by those who preach a Christ different from Paul’s. Paul is not inferior to the most eminent apostles. False apostles are like Satan, seeking to transform himself into an angel of light. Paul is forced to boast foolishly – the Corinthians suffer fools gladly, since they are wise! Paul boasts of his apostolic credentials, and the sufferings he has endured.
12 Paul mentions visions and revelations he received from the Lord. He speaks of his suffering in connection with these extraordinary revelations: in order that he does not become too exalted, a messenger of Satan is sent to be a thorn in his flesh. Paul exults in sufferings and reproaches, and vindicates his apostleship. Paul promises to come and visit the Corinthians. Paul will financially support himself, and has never behaved in a financially inappropriate way. Paul fears that when he visits the Corinthians he shall find many evils and disorders among them.
13 Paul promises to come with severity, if necessary. Examine yourselves as to whether you are in the faith. Greet one another with a holy kiss. All the saints greet you. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen.

Galatians

1 Paul is an apostle by the authority of Jesus Christ. Christ gave himself for our sins, and to deliver us from this present evil age. The Galatians are turning to a different gospel. A curse be on any who preaches a false gospel – whether it is Paul or even an angel from heaven. The true gospel is not of men, but through the revelation of Jesus Christ. Paul gives a potted autobiography, emphasising that he was separated from his mother’s womb and called to grace, and how he experienced divine revelation.
2 Paul recounts a later visit to Jerusalem. The Jerusalem leadership accepted Titus, even though he was a Greek, and uncircumcised. God shows favouritism to noone. The leaders of the Jerusalem church – James, Cephas and John – accepted Paul’s ministry to the gentiles. In Antioch Paul publically rebuked Peter, because he separated himself from gentile Christians. Paul reminds Peter that they are justified before God by the work of Jesus, not by their keeping of the law. Paul has been crucified with Christ; it is no longer Paul who lives, but Christ who lives in him. Righteousness does not come about from the law.
3 Did you receive the Holy Spirit through the works of the law, or by the hearing of faith? Abraham’s archetypal act of faith is cited. Those who are of faith are the sons of Abraham. (Compare with ther idea of spiritual Israel in Romans.) In the Old Testament, those who fail to obey the law are cursed. Habbakuk 2:4: the just shall live by faith. Christ has redeemed us from the curse of the law, having become a curse for us. God’s covenant to Abraham is unchanging – unlike the Mosaic one, which was conditional. The law was given to restrain transgression, and reveals our sinful nature. Before faith came, we were kept under guard by the law. The law was a tutor which was is now no longer necessary. You become sons of God through faith in Jesus Christ. You are all one in Jesus Christ, and heirs to the promise made to Abraham.
4 Children, like slaves, are under guardians until they mature. We, like children, were in bondage to the elements of the world. In due time, Christ redeemed us from the law, and we were adopted as God’s sons – an heir to God through Christ. Why turn back to living again in bondage? Paul urges the Galatians to be like him. He recalls the very positive way they reacted to him in the past. He bids the Galatians to be wary of the affection that the legalists show them. Paul describes himself using a maternal image – he labours for them all over again, that he may give spiritual birth to them. Ishmael (born of the flesh) was the son of a bondwoman, and Isaac (born of the Spirit) was the son of a freewoman. Ishmael corresponds to those under the old covenant, Isaac to those under the new. Those born of the flesh shall not inherit, like Ishmael.
5 Stand in the liberty of Christ, not in bondage. Those who are circumcised are debtors to all of the law. The only thing that is important is faith working through love. A little leaven (ie doctrines like legalism) leavens the whole lump. Love each other in the liberty of Jesus. If you are led by the Spirit, you are not under the law. The flesh and Spirit pull in opposite directions. The works of the flesh are adultery, fornication, sorcery, hatred and other sins. The fruit of the Spirit, in contrast, is love, joy, peace and so on. The law has no power over these things. Those who are Christ’s have crucified the flesh. Let us not become conceited.
6 Someone overtaken in sin but be restored for the good of the whole community. Bear one another’s burdens, and do not be conceited. Whatever a man sows, that shall be also reap. The flesh reaps corruption, the Spirit reaps everlasting life. The legalists wish to make a good showing in the flesh. We are made a new creation through Christ – and not by circumcision.

Ephesians

1 Paul to the saints in Ephesus. God chose us in Christ before the foundation of the world, having predestined us to adoption as sons by Jesus Christ. We are redeemed through Christ’s blood. Through the mystery of God’s will, we have obtained an inheritance. The Holy Spirit is the seal of our inheritance. Paul prays that they know God, and understand what he has given them. God raised Christ from the dead and gave him great power, putting all things under his feet, including the church.
2 He made you alive, who were dead in trespasses and sins. You once walked according to the prince of the power of the air, but we have been raised up to sit in the heavenly places in Jesus Christ. You have been saved by faith, the gift of God, and not works. We are God’s workmanship. Jesus Christ reconciles Jew and Gentile, now fellow citizens in the household of God. The apostles and prophets are the foundations, and Christ is the cornerstone.
3 Paul is a prisoner. Gentiles are fellow heirs. Paul preaches the hitherto hidden mystery of God, who created all things through Jesus Christ. Paul’s role in revealing this mystery is part of God’s eternal purpose. Paul’s tribulations are the Ephesians’ glory. From Christ, we become part of a family of heaven and earth. Paul prays that Christ may be known to the Ephesians, and dwell in their hearts. God is above all we do or think; to Him be glory in the church by Christ Jesus to all generations.
4 Walk worthy of your calling, with gentleness and lowliness, to keep the unity of the Holt Spirit in the bond of peace. Christ’s spiritual gifts to the church – some are prophets, some evangelists, some pastors and teachers, working together in the unity of faith and in the body of Christ. Do not walk as the other gentiles walk, in darkness of understanding and lewdness. The old man is put off, and the new man is put on. The conduct of the new man is ethically scrupulous – do not let the sun go down on your wrath, do not steal, speak corrupt words, or be bitter to each other.
5 Be imitators of God, and walk in love. Avoid fornication, uncleanness, covetousness, filthy or foolish talking. Those who do not have no inheritance in the kingdom of Christ and God. Do not be sons of disobedience. Walk as children of light, and have no fellowship with the unfruitful works of darkness. Walking in the light means walking in wisdom. Do not be drunk with wine, but filled with the Spirit. Speak to each other in holy songs. Wives must submit to their husbands, as to the Lord. As the church is subject to Christ, so is the wife subject to the husband. Husbands must love their wives, as Christ loves the church, cleansing and purifying her (note gender). The mystical union between Christ and the church is replicated in the mystical union of marriage. A husband must love a wife as himself.
6 Children must obey their parents in the Lord. Parents must bring up their children in the Lord. Bondservants must be obedient to their masters, as to Christ. Masters have a duty of care also. Be strong in the Lord and in the power of his might. Put on the whole armour of God: we do not wrestle against flesh and blood. Breastplate of righteousness, shield of faith, helmet of salvation etc. Paul speaks the gospel boldly. Paul sends Tychius to the Ephesians. Grace be with all those who love our Lord Jesus Christ in sincerity. Amen.

Philippians

1 Grace and peace from Paul and Timothy, bondservants of Christ. Thanks for fellowship in the gospel. Paul prays the Philippians may be without offence until the day of Christ, filled with the fruits of righteousness which are by Jesus Christ. Paul is in chains, but his chains are in Christ. Paul rejoices that Christ is preached, even if some preach out of envy and strife. Christ will be magnified in Paul’s body, whether by life or death. To live is Christ, and to die is gain. Let your conduct be worthy of the gospel. Do not be terrified of your adversaries. It has been granted to you to suffer for Christ’s sake.
2 Do not act from selfish ambition. Jesus was in the form of God, but emptied himself out, taking the form of a bondservant. (This means Christ divested himself of the rights of deity – not, as the kenoticists claim, that he became less divine in the incarnation.) Jesus was obedient to the point of death. God highly exalted Jesus as a result of his humility: at the name of Jesus, every knee should bow, and every tongue should confess that Jesus Christ is Lord. Work our your own salvation; God works in you. Do things without complaining. Paul may be poured out as a drink offering. Timothy will be sent to the Philippians soon. Paul had sent Epaphroditus – he was sick, but recovered.
3 Beware of dogs, and the mutilation. True circumcision is to rejoice in Jesus Christ. Paul might have confidence in the flesh because he was raised as a Jew, and was a zealous Pharisee. These things are counted loss for Christ, however. They must be counted as rubbish, so Christ may be gained. Righteousness comes not from the law, but from Christ. This righteousness allows Paul to know Christ and the power of his resurrection. This does not mean that Paul is perfect, but he presses on to do what Christ has called him to do. The Philippians are exhorted to follow Paul’s example. Beware the enemies of the cross, whose god is their belly, and whose glory is their shame. Our citizenship is in heaven. Christ will transform our lower body so it conforms to his glorious body.
4 Stand fast in the Lord. Euodia and Syntyche (who presumably have had some quarrel) are urged to be in the same mind in the Lord. The Philippians are exhorted to help his fellow workers, whose names are in the book of life. Rejoice in the Lord. The Lord is at hand. Pray with supplication and thanksgiving, and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Meditate on all good things. Follow Paul’s example. Whether abounding or abased, Paul does all things through Christ. Thanks for the Philippians’ previous gifts, which are an acceptable sacrifice to God. God shall supply all your need according to His riches in glory by Christ Jesus. The grace of our Lord Jesus Christ be with you all. Amen.

Colossians

1 From Paul and Timotheus: grace and peace be unto you. The truth of the gospel brings forth fruit in you, and reveals to you the hope laid up in heaven. The Father has made us meet to be partakers of the inheritance of the saints in light. He has delivered us from the power of darkness, and translated us into the kingdom of His dear Son. Christ, in whose blood we have redemption, is the image of the invisible God, and the firstborn of every creature. By him all things were created; he is before all things, and the head of the church. He is the firstborn of the dead. By his flesh and blood, all things were reconciled to the Father. Hold fast to the gospel, which has been a mystery, but is now made manifest. Paul is made a minister of this gospel. We preach so that every man (including the gentiles) may be presented perfect in Christ Jesus.
2 Paul expresses his concern for the church at Colosse and at Laodicea, exhorting them to steadfastness in the faith, and to beware of being seduced by specious words. Walk in Christ, and abound in faith and holiness. Beware of those whose false teaching about the elemental spirits of the universe amounts to false philosophy, and accords only with human tradition. He in whom the fullness of the Godhead dwells grants spiritual circumcision: you are risen with him. You are quickened, having been made dead through sins. The ordinances that were against us have been nailed to his cross. Christ disarmed powers and principalities and triumphed over them. (By ‘powers and principalities’, Paul may mean may mean earthly powers, such as Rome, or hostile angelic forces, as in Romans 8:38. The implication is that the Colossians’ wayward religious practices turn back to worldly politics, or to Christ’s spiritual adversaries. Both may be implied – ‘elemental spirits’ and ‘basic principles of the world’ are alternative translations of the same Greek word stoicheia.) Paul warns against the Judaisers who make stipulations about meats, drinks and festivals. There are also warnings about angel worship. If with Christ you died to the elemental spirits of the universe, why do you live as if you still belonged to the world? These doctrines and commandments are of men, and though they have a show of wisdom, they perish in the using.
3 Seek the things that are above, where Christ sits on the right hand of God. Mortify earthly affections and sins – lies, wrath, malice, blasphemy, filthy communication. You have put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Christ. Christ is all, and in all – there is no ethnic, cultural, social or economic difference in him. Forgive one another, even as Christ forgave you. Charity is the bond of perfectness. Sings psalms and spiritual songs, and do all in the name of the Lord Jesus. Husbands, wives, fathers, children, servants all have their social responsibilities – they should do all that they do heartily, as to the Lord, and not as to men. From the Lord you shall receive the reward of the inheritance.
4 Masters should remember that they have a Master in heaven. Paul recommends continuance in prayer, with watchfulness and thanksgiving. Pray for the success of the gospel. Walk wisely towards them who are without, redeeming of time, and let your speech be graced, seasoned as with salt. Paul commends Tychius and Onesimus, whom he sends to the Colossians; he mentions the greetings of of several at Rome, sends his own greetings to those in Laodicea, and to Nymphas and the church at his house. Paul directs his epistle to be read in the church of the Laodiceans, and the epistle he wrote to the Laodiceans to be read at Colosse. Remember my bonds. Grace be with you. Amen.

1 Thessalonians

1 Grace and peace from God the father and the Lord Jesus Christ. Paul gratefully remembers the Thessalonians’ work of faith, labour of love and patience of hope in our Lord Jesus Christ. The gospel comes in word, in power and in the Holy Spirit, making the Thessalonians followers, making the gospel sound forth across Macedonia and Achaia. They have turned from idols to the living and true God, and wait for His son from heaven.
2 Paul and his colleagues did not act from error, uncleanness or covetousness. They never used flattery – God is witness. They did not seek glory from men. They were gentle, as a nursing mother with a child. They toiled hard to preach the gospel of God, and had a fatherly relationship to the Thessalonians, who welcomed the gospel not as the word of men, but as the word of God. The Thessalonians suffered at the hands of their fellow countrymen, just as the churches of Judea did. Jesus also suffered persecution, as did the prophets. Those who inflict the suffering are contrary to God, and refuse to associate with gentiles. Paul wanted to visit the Thessalonians, who are in glory and joy, but Satan hindered him.
3 Paul sent Timothy to the Thessalonians. Affliction was predicted, and realised, so Timothy was sent to see if the Thessalonians’ faith was still strong. Timothy brought back an encouraging report, and Paul rejoices. Paul prays that he may meet them and perfect what is still lacking in their faith. They must increase and abound in love, and have hearts established in holiness.
4 Abound more and more in a walk that will please God. Abstaining from sexual immorality will aid sanctification, and help to differentiate them from the lustful gentiles. Those who reject the call to sexual purity reject God Himself. Paul urges them to increase their love for one another, to lead quiet lives, mind their own business, and work, being an example to others. Do not be ignorant about those who have fallen asleep. Jesus died and rose again – those who sleep in Jesus will likewise rise. Christians who have died before Jesus returns are not at a disadvantage, but will rise first. Those alive and remaining until this coming of Jesus are caught up to meet Jesus in the air, together with the dead in Jesus who have already risen.
5 The day of the Lord will come as a thief in the night. Paul advises against a false sense of security. The Thessalonians will be ready, because they are sons of light and sons of the day. They must be watchful and sober, wearing the breastplate of faith and love, and the hope of salvation as a helmet. God did not appoint us for wrath. Whether we wake or sleep, we should live together with our Lord Jesus Christ. Comfort one another. Respect the authority of the church leaders. Warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. Do not quench the Spirit, or despise prophecies. May the peace of God sanctify completely. May body and soul be blameless at the coming of our Lord Jesus Christ. Greet the brethren with a holy kiss. Read this letter to all brethren.

2 Thessalonians

1 Grace and peace. Paul boasts of the Thessalonians because their faith grows despite persecutions and tribulations. God’s righteousness will be revealed when the Thessalonians have rest from persecution at the revelation of the Lord Jesus from heaven. On the Day of Judgment, the Lord will be glorified in His saints, and take fiery vengeance on those who do not know Him, who shall be punished with everlasting destruction. Paul prays that the Thessalonians will fulfill all the good pleasure of God’s goodness and the work of faith with power.
2 Do not be troubled at the thought of Jesus’ coming. Before it happens, a specific man of sin will be revealed, who demands worship for himself alone. The man of sin is biding his time, but lawlessness is already at work. The Lord will consume the man of sin with the breath of His mouth and destroy with the brightness of His coming. The man of sin will come with power, signs and lying wonders. The unrighteous shall believe the lie. God from the beginning chose the Thessalonians for salvation through sanctification by the Spirit. Stand fast. May your hearts be comforted; may you be established in every good word and work.
3 Pray that the word of the Lord may run quickly and be glorified, and that there may be deliverance from the wicked who do not have faith. The Lord will guard you from the evil one. Withdraw every brother who walks disorderly. Paul’s conduct was a model of how brothers ought to behave. Do not keep company with those who do not obey Paul’s words, and admonish them as brothers.

1 Timothy

1 Paul is an apostle of Jesus Christ by the commandment of God our saviour. Grace, peace and mercy to Timothy. Paul commands Timothy to stay in Ephesus, ensuring that no rival doctrine is taught, nor fables and genealogies heeded to. A pure heart, a good conscience and a sincere faith is far preference to a desire to be a teacher of the law. The law is made for the unrighteous, not the righteous. Christ has empowered Paul’s ministry, forgiving him for the sins he committed in unbelief. ‘This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.’ The saved Paul is a pattern of mercy to others. ‘Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Paul charges Timothy to war the good warfare, with faith and a good conscience. Paul has delivered Hymenaeus and Alexander to Satan.
2 Pray for all men, including those in authority. God desires all men to be saved. Christ Jesus gave Himself a ransom for all. Women should adorn themselves modestly. Women should be submissive and silent, and not be teachers. Adam was not deceived, but Eve was, and fell into transgression. Women will be saved in childbearing if they continue in faith, love and holiness.
3 If a man desires the position of a bishop, he desires a good work. A bishop must be virtuous, in authority in his house, and experienced. The same goes for deacons. Great is the mystery of godliness - God was manifested in the flesh, justified in the Spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.
4 The Spirit says that in latter times, some will depart from the faith, heeding spirits and demons, remaining unmarried, and abstaining from some foods. Nothing is to be refused if it is received with thanksgiving. Reject profane old wives’ fables. Timothy is instructed to teach these things. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands.
5 Do not rebuke an older man, but exhort his as a father. Treat young men as brothers, older women as mothers, younger as sisters. Help widows who are really widows, and who have no family to assist them. If widows live in pleasure, they are dead while they live. Everyone should provide for their own. Only help widows if they are over sixty, and well reported for good works. Younger widows are in danger of becoming gossips and busybodies, and turning to Satan – Paul recommends that they remarry. Elders who labour in the word and doctrine are to be honoured. Do not receive an accusation against an elder unless there are two or three witnesses. Publically rebuke those who sin. Do not be prejudiced or show partiality. Do not lay hands on anyone hastily. Drink wine occasionally for the health of your stomach. Some sins are evident, and some more hidden – it is the same with good works.
6 Slaves should honour their masters, especially if the masters are Christian. Withdraw yourselves from people who misuse God’s word. Godliness with contentment is great gain. We brought nothing into the world, and can carry nothing out. If we have food and clothes, we should be content. The love of money is the root of all evil. Pursue instead righteousness, godliness, faith, love, patience, gentleness. Fight the good fight of faith, and lay hold on eternal life. The rich should not be haughty, ready to give and to share. Avoid profane and idle babblings – some have strayed. Grace be with you. Amen.

2 Timothy

1 Paul defines himself as an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus. Grace, mercy and peace, and a joyful remembrance of Timothy’s faith. Stir up the gift of God which is in you through the laying on of my hands. God has not given us a spirit of fear. Paul invites Timothy to share his sufferings. Paul’s and Timothy’s holy call is not according to their works, but to the purpose and grace of God. Our savior Jesus Christ has abolished death and brought life and immortality to light through the gospel. Christ is able to keep the life Paul has committed to him until the (eschatological) Day. Paul tells Timothy faithfully to keep the good thing that was committed to him by the Holy Spirit. Phygellus and Hermogenes have turned away from Paul. Onesiphorus has kept faith, and has not been ashamed of Paul’s chains.
2 Be strong in the grace that is in Christ Jesus. Spread the word among faithful men. Endure hardship as a good soldier of Jesus Christ. As in athletics, one must compete accord to set rules. One must also be hard-working, like a farmer. Jesus Christ, of the seed of David, was raised from the dead according to Paul’s gospel. Paul suffers trouble, but the word of God is not chained. Paul endures all things for the sake of the elect. If we died with Christ, we shall also live with him if we endure. Do not be distracted by unprofitable things. As a worker who does not need to be ashamed, you will be approved by God. Shun profane and idle babblings: Hymenaeus and Philetus believe that the resurrection is past (ie, that there is no resurrection to come). The Lord knows who are His. Let everyone who knows the name of Christ depart from iniquity. In a great house there are vessels of honour (gold and silver) and dishonour (wood and clay). Those who cleanse themselves from the latter will be sanctified for the Master. Flee youthful lusts, and foolish and ignorant disputes. The servant of the Lord must correct others in humility.
3 Perilous times will come in the last days. Men will demonstrate many sins. The corrupt make captives of gullible women, resisting truth as the magicians resisted Moses. All who desire to live godly in Christ Jesus will suffer persecution. You must persist in the truth that know, though ecil men will become worse. All scripture is divinely inspired, and profitable for doctrine, reproof and instruction.
4 Paul charges Timothy by Christ, who will judge the living and the dead at his appearing and his kingdom, to preach the word. Convince, rebuke, exhort. Men have itching ears, and will turn them from truth. Be watchful, endure afflictions, and fulfil your ministry. Paul is already being poured out as a drink offering. He has fought the good fight, finished the race, and kept the faith. A crown of righteousness is laid up for Paul, which the Lord will give him on that (eschatological) Day. Only Luke is with Paul now; there are some bitter references to those who have left Paul or done him harm. At Paul’s first defence, nobody stoof with him, but Lord was faithful to him, and delivered him from the mouth of the lion. To Him be glory forever and ever. Amen!

Titus

1 Paul is a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect. God promised eternal life before time began, and manifested this promise in due time through preaching. Titus is a true son in our common faith. Grace, mercy and peace. Paul left Titus in Crete to appoint elders. Bishops must be virtuous, just, holy and self-controlled – similar to the virtures enumerated for bishops and deacons in 1 Timothy 3. They must also be able to engage in controversy successfully. The insubordinate who are ‘of the circumcision’ must be countered. Cretans are liars, evil beasts and lazy gluttons, and must be rebuked. To the pure all things are pure, but to those who are defiled and unbelieving nothing is pure.
2 Speak the things which are proper for true doctrine. Older men should act temperately and with dignity. Older women should act likewise, teaching the younger women where necessary to be obedient and loving to their family. Young men should be sober and show integrity. Bondservants should be obedient and loyal to their masters. The grace of God has appeared to all men, and teaches us that we must live soberly and righteously, looking for the glorious ‘appearing’ of our saviour Jesus Christ, who gave himself for us, that he might redeem us from every lawless deed and purify for himself his own special people, zealous for good works. Exhort, and rebuke with all authority.
3 Remind those in your charge to be subject to authority, peaceable and gentle. Remind that we ourselves were once foolish, disobedient and deceived. The kindness and the love of God our Savior toward man appeared not by works of righteousness which we have done, but according to His mercy. The Holy Spirit renews and regenerates us. Justified by Christ’s grace, we become heirs of eternal life. Those who have believed in God should be careful to maintain good works. Avoid foolish disputes, genealogies, contentions, and strivings about the law. Reject divisive men. When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis. Send Zenas the lawyer and Apollos on their journey with haste. Maintain good works. Grace be with you all. Amen.

Philemon

Paul (a prisoner) and Timothy to Philemon, Apphia (probably Philemon’s wife) and Archippus our fellow soldier – grace and peace. Paul thanks God for Philemon’s love and faith. Paul appeals for his son Onesimus, whom he begot while in chains. (Onesimus was Philemon’s escaped slave, who fled to Rome and managed to meet Paul.) Paul sends Onesimus back with the hope that Philemon will allow him to return again to Paul. Perhaps Onesimus escaped that he might be received again by Philemon not as a slave, but as a beloved brother. Paul appeals to Philemon to receive Onesimus as he would Paul himself; if Onesimus has wronged Paul, that is to be put to Paul’s own account. ‘I will repay; not to mention to you that you owe me even your own self besides…Let me have joy from you in the Lord.’ Paul asks that Philemon prepare a guest room for him. Paul sends greetings to Philemon from common friends in Rome. The grace of our Lord Jesus Christ be with your spirit. Amen.

Hebrews

1 God in the past spoke to the fathers by the prophets; in the last days, he has spoken by His son. The son is the heir of all things, through whom the worlds were made. The son is the brightness of God’s glory and the express image of His person. He has by Himself purged our sins, and sits at the right hand of Majesty. He is better than the angels, and has obtained a more excellent name than them through inheritance. Psalm 2 and 2 Samuel 7:14 are cited to emphasise the uniqueness of the sonship. Angels worship the son. God says to the son that his throne is forever – heaven and earth will perish, but the son will remain. Angels are lesser beings – ministering spirits for those who will inherit salvation.
2 We must heed the things we have heard, and not drift away. If we must take the word which came by angels seriously, how much more seriously must we take the word which came by the Son of God - who has been proven to be greater than the angels? We know Jesus is human, because God has put the world in subjection to man, not angels – ‘What is man that you are mindful of him?’ Jesus was made a little lower than the angels, suffered death yet was crowned with glory and honour, and tasted death for everyone. Jesus brings many sons to glory, making them perfect through suffering, and calling them brethren. Through death he destroyed him who has the power of death – the devil. Jesus does not give aid to the angels, but he does to the seed of Abraham. Jesus is our faithful high priest, making propitiation for the sins of the people.
3 Jesus the high priest was faithful to Him who appointed him, as Moses also was faithful. Jesus is more worthy of glory than Moses. Why did Jesus receive more glory than Moses? Because Moses was a servant in God’s house, but Jesus is both the builder of the house and a Son in it. Quoting psalm 95, we are admonished not to go astray and harden our hearts, as the wilderness generation did.
4 Continuing the analogy of not entering God’s rest (‘they shall not enter my rest’) after the years in the wilderness, we are exhorted to have faith. Joshua does not completely fulfil God’s promise of rest – and the idea of entering into rest (through Jesus) is equally alive today. By analogy to the Sabbath, entering rest is described as a ceasing from work (Lutheran works as opposed to faith? Or the work and practice of the law?). The word of God is living and powerful, and sharper than a two-edged sword. Jesus, our high priest, can sympathise with our weakness, and was tempted as we are, but is without sin. Let is therefore come boldly to the throne of grace.
5 High priests are called by God to offer sacrifices for sins. They do not glorify themselves, and nor does Christ, who is a high preist according to the order of Melchizedek. Christ offered prayers with vehement tears and cries, and learned obedience by the things that he suffered. Having been perfected, he became the author of eternal salvation. However, you have become dull of hearing, and have regressed from being teachers to being students, from needing solid food to needing milk. As such, they have become unskilled in the word of righteousness, and as babes.
6 The very basics – repentance from dead works, faith, baptism, the laying on of hands, resurrection of the dead and eternal judgment – can be passed over. Repentance is impossible for those who have fallen away after receiving blessing from God. Earth which bears useful herbs is blessed by God; but earth that bears thorns and briars is cursed and rejected. The writer expressed a confidence of better things of his addresses, however. God has not forgotten your work, therefore do not become sluggish. God’s promises (such as that made to Abraham) are reliable, but He swears by Himself. Hope is the anchor of the soul, and enters the Presence behind the veil.
7 The story of Melchizedek is recounted. Melchizedek means ‘king of righteousness’ and, he was also ‘king of peace’, because Salem (where Melchizedek was king) means ‘peace’. Melchizedek had no genealogy – made like the Son of God, having neither beginning of days nor end of life. He was a priest and a king. Melchizedek is greater than Abraham because Abraham paid tithes to Melchizedek, and because Melchizedek blessed Abraham. Perfection was not achieved through the Levitical priesthood, so another priest had to rise according to the order of Melchizedek, not the order of Aaron. Jesus could not be a priest according to Mosaic law, because he was of the tribe of Judah, not Levi. Another priest has come not according to the law of a fleshy commandment, but according to the power of an endless life. Psalm 110: ‘You are a priest forever according to the order of Melchizedek.’ The former commandment of the law is annulled as a means of establishing our relationship with and access to God. Jesus was made high priest by the direct oath of God. Jesus is the surety of a better covenant. An unchanging priesthood means a lasting salvation. Jesus is better qualified to be a high priest than any priest from the order of the Law of Moses. The sacrifice he offered up was himself.
8 Text summarises points made about Jesus as high priest. Jesus presides over a superior priesthood, with a better covenant, and better promises. The fact that God has established another covenant proves that there is something lacking in the old covenant. Jeremiah 31:31-34 is quoted – its theme is the instituting of a new covenant. The old covenant has been made obsolete.
9 The old covenant had a tabernacle with furnishings. The priest atoned for his own sins, and for the sins of the people, once a year. Christ comes with a greater and more perfect tabernacle. The sacrifice is not the blood of goats and calves, but his own blood. Through this sacrifice, those who are called may receive the promise of the eternal inheritance. A testament (in the sense of a ‘last will and testament’) only takes effect when the person making the testament dies. Therefore Jesus had to die for the testament – the covenant – to take effect. As priest, Christ enters not into the Holy of Holies, but into heaven itself. Unlike a Mosaic priest, who must sacrifice regularly, Christ’s sacrifice is made only once.
10 Sacrifice under the old covenant could not truly take away sin. Psalm 40 is quoted. Christ’s work is finished, and he sits at the right hand of the Father, with his enemies as a footstool. The veil separating off the Holy of Holies is Christ’s flesh, and we can boldly pass through it into the presence of God. Let us hold fast to the truth. ‘Let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.’ Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Trampling the Son of God underfoot is worthy of far worse punishment. Take heart in your discouragement, and remember how you have stood for God in tough times before. Draw on your past experience to gain strength to endure for the future.
11 Faith is the substance of things hoped for, the evidence of things not seen. The elders obtained a good testimony through it. By faith we understand that the worlds were framed by the word of God, and that there is a difference between the visible and the invisible. Abel’s offering showed more faith than Cain’s. By faith Enoch was taken away, and did not see death. Without faith it is impossible to please God. Noah, Abraham and Sarah are also models of faith. These died not having received the promise, but seeing it afar in faith. They were strangers and pilgrims on earth, desiring a better, heavenly country. God has prepared a city for them. By faith, the sacrificed Isaac was returned as if from the dead. By faith Abraham blessed Jacob and Esau, and Jacob blessed his sons. By faith Joseph gave instructions about his bones. By faith, Moses’ parents hid him when he was born. By faith, Moses led the Israelites out of Egypt, kept the Passover, crossed the Red Sea. By faith Jericho was taken, and Rahab saved. Heroes from Judges are also cited, along with a list of victories and sufferings. We have even more reasons for faith, having received the promise.
12 Since we have a cloud of witnesses, let us lay aside sin, and run the race with endurance. Jesus is the author and finisher of our faith. Do not become weary and discouraged – consider how much hostility Jesus endured. Proverbs 3 is cited – whom he Lord loves, he chastens. Chastening is a sign of sonship. How much more we must submit to God than to earthly fathers! God chastens us so we may be partakers of His holiness. Though painful, chastening results in the peaceable fruit of righteousness. Strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet. Pursue peace and do not be bitter – do not sell your birthright like Esau. You have come not to mount Sinai (fenced off, black, dark, tempestuous), but to mount Zion and the city of the living God. There were consequences for rebelling at Mount Sinai. How much more should there be consequences for resisting God’s greater work at Zion? We are receiving a kingdom which cannot be shaken.
13 Let brotherly love continue. Entertain strangers, for they may be angels. Remember prisoners and those who are mistreated. Marriage is honourable, fornication is not. Be content and not covetous. Follow your leaders. Jesus Christ is the same yesterday, today, and forever. There is no need to cling to Levitical rites of offering. Animals for sin offerings were burned outside the camp – in the same way, Christ was offered up outside the gate of the city. We seek the city to come. Let us offer the sacrifice of praise to God. Let us be joyfully obedient to our leaders. God brought Jesus from the dead through the blood of the new covenant. Our brother Timothy has been set free, with whom I shall see you if he comes shortly. Those from Italy greet you. Grace be with you all. Amen.

James

1 James, a bondservant of Christ, to the twelve scattered tribes. Count it a joy when you fall into various trials, knowing that the testing of your faith produces patience. Ask wisdom of the Lord if you lack it, but ask in faith, for he who doubts is like a wave tossed by the wind. The rich man will fade away like a flower in the field, or as grass withered by the sun. He who endures the crown of temptation will receive the crown of life. Temptation is brought about not by God, but by our own desires, which lead to sin, and then to death. Every good and perfect gift is from above, from the Father of lights. Stand firm against unrighteous anger. Lay aside all filthiness, and receive with meekness the implanted word. Be a doer, and not just a hearer – he who merely hears is like a man who looks at himself in the mirror then walks away and forgets what he looks like. The truly religious will visit widows and orphans in their trouble.
2 Do not discriminate, showing preference to a rich man over a poor one. God has chosen the poor to be rich in faith and heirs to the kingdom. Love your neighbor as yourself. Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. Judgment is without mercy to one who has shown no mercy. Faith is dead faith if not accompanied by practical assistance – eg providing for a naked or destitute brother or sister. Living faith cannot be separated from works – even demons believe! Faith without works is dead, like the body without the spirit. By works faith is made perfect, for example, by Abraham working to sacrifice Isaac, and by Rahab working with Joshua’s spies.
3 Teachers are more accountable than those who are not. Though only a single organ, the tongue has huge power for good or for evil. An analogy is that a mere rudder can turn a whole ship one way or the other. The tongue can be difficult to tame, and full of poison. The tongue has a contradictory character, both cursing and blessing. This ought not to be – no spring yields both salt water and fresh. Wisdom shows us how to do good works. Merely earthly wisdom is bitter, envious and self-seeking. Heavenly wisdom is peaceable, gentle, merciful, and without discrimination or hypocrisy.
4 Strife within the Christian community arise from covetousness, lust and murder, dominated by their desire for pleasure, and praying amiss. Friendship with the world is enmity with God. Humble yourself and repent, and you will be cleansed. Who are you to judge each other? Your life is a vapour that appears for a little time and then vanishes away. Do not act as if you are independent of God’s will. Do not boast. He sins who knows what good is, and does not do it.
5 Come now, you rich, weep and howl for your miseries that are coming upon you! Your riches are corrupted and corroded. You have withheld the wages of labourers, lived in pleasure and luxury, and murdered the just. Brethren, be patient until the coming of the Lord, as the farmer is patient for the fruit of the earth. Do not grumble against each other. Behold, the judge is standing at the door! Follow Job in patient endurance. Do not swear by heaven or earth – let your yes be yes and your no be no. The suffering should pray, the joyous sing psalms, the sick be prayed for and anointed. The prayer of faith will save the sick. Elijah prayed for no rain, and there was a drought for three and a half years. He who helps a sinning brother will save a soul from death.

1 Peter

1 Peter to the pilgrims of the Dispersion (ie gentiles scattered throughout the world, though there is a reappropriation of a word with exclusively Jewish connotations). His addresses are elect according to the foreknowledge of God, in the sanctification of the Spirit. An incorruptible inheritance is preserved in heaven for you. Your faith is tested by trials, but the end of faith is the joyous salvation of your souls. The revelation of Christ was testified beforehand by the prophets. As He who has called you is holy, let your conduct be holy. You have been redeemed not with gold and silver, but with the precious blood of Christ. He was foreordained before the foundation of the world, but made manifest in these last times. Love one another with a pure heart, having been born again.
2 Lay aside malice and other sins and desire the pure milk of the word like newborn babes, so that you may grow. You will be living stones to build up his spiritual house. OT references to stones are made. Gentiles are talked about in terms previously appropriate only to the Israelites – a chosen generation, a holy nation, God’s special people. Abstain from fleshly lusts, so even those who speak against you as evildoers can be brought to glorify God in the day of visitation. Submit to the government, love the brotherhood. Servants must submit to their masters, whether kind or harsh. Enduring grief is commendable if you do good, as the example of Christ shows. By his stripes we are healed (echo of Isaiah’s suffering servant). Having died to sins through Christ, we might live for righteousness. You were like sheep going astray, but have now returned to the shepherd and overseer of your souls.
3 Wives, be submissive, even if your husband does not obey the word. Let your adornment be inward rather than outward. Sarah, wife of Abraham, is a model of wifely submission. Husbands, give honour to the weaker vessel – you are heirs together of the grace of life. Be united and loving to each other. A quotation from Psalm 34:12-16 demonstrates the blessing that comes to those who turn away from evil and do good. It is better to suffer for doing good than for doing evil. Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit. Jesus preached to spirits in prison (that, harrowed hell). The salvation of Noah is the antitype of baptism.
4 A Christian no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God. He who has suffered in the flesh has ceased from sin. Gentiles who lead a dissolute life must give an account to Him who is ready to judge the living and the dead. The gospel has also been preached to those who are dead. The end of all things is at hand. Love will cover a multitude of sins. Rejoice is you partake of Christ’s sufferings. Suffering as a Christian is different from suffering as an evildoer.
5 Peter exhorts his fellow elders – he is a witness of the sufferings of Christ, and a partaker of the glory to be revealed. Shepherds (ie spiritual leaders) serve eagerly and honestly, and are examples to their flock. When the chief shepherd appears, they will receive a crown of glory. The young must submit to their elders. God resists the proud, but gives grace to the humble. Resist the devil, who walks about like a roaring lion. May you be perfected, established and strengthened after having suffered for a while. To God be the glory and the dominion forever and ever. Amen.

2 Peter

1 Simon Peter, a bondservant and apostle of Jesus Christ, to those who have obtained like precious faith with us. Through Christ’s great and precious promises, we become partakers of the divine nature. Add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. If you do, you will not be unfruitful in the knowledge our Lord Jesus Christ, and your call and election will be sure. Peter must shortly put off his tent (ie die), and writes these things so people may be reminded of them after his death. Peter witnessed the transfiguration. We have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts. True interpretation of scripture is not personal, but comes from the Holy Spirit.
2 False prophets bring in destructive heresies. Their destruction does not slumber. God did not spare the sinful angels, the world from the Deluge, the cities of Sodom and Gomorrah. Noah and the righteous Lot were delivered, however. Peter contrasted the behavior of those who walk according to the flesh with faithful angels. The former (who do things like carouse in the daytime) will receive the wages of unrighteousness. They follow the ways of Balaam, whose madness was restrained by a donkey. These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever. They promise liberty, but are slaves of corruption. It would have been better for them never to have known righteousness than to have known it and then turn their backs on it.
3 Peter reminds them that scoffers will come, asking about the second coming. They say the world continues as it always was – but God’s judgment has already been poured out on the earth once before, in the time of Noah. With the Lord, one day is as a thousand years, and a thousand years as a day. The day of the Lord will come as a thief in the night – earth and the works that are in it will be burned up. Holy and godly living is recommended in anticipation of a new heaven and new earth. The longsuffering of our Lord is salvation. Paul has also written to you of these things though some have distorted them. Do not be led away by the error of wickedness, but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and forever. Amen.

1 John

1 We have witnessed the word of life, which was from the beginning. We declare it to you so that you may share our fellowship with the Father and His son Jesus Christ. These things we write to you that your joy may be full. God is light, and in Him in no darkness. We cannot say we have fellowship with Him if we walk in darkness. If we walk in the light, we have fellowship with each other, and are cleansed from our sins by the blood of Jesus Christ. If we say we have no sin, we deceive ourselves.
2 My little children, I write these things so that you may not sin. If anyone sins, Jesus Christ is our advocate with the Father. He is the propitiation not just for our sins, but for those of the whole world. To know Christ is to keep his commandments. He who loves his brother walks in the light, and he who hates his brother walks in darkness. Your sins are forgiven for his name’s sake. Father have known Him who is from the beginning, young men have overcome the wicked one, little children have known the Father. If anyone loves the world, the love of the Father is not in him. All that is of the world is not of the Father. The world is passing away, but the will of God abides forever. It is the last hour, and many antichrists have come. He is an antichrist who denies the Father and the Son. Whoever denies the Son does not have the Father either. Abide in what you have heard, and you will abide in the Father and the Son. A promise is made of eternal life. The anointing which you have received is your protection against deception. Make sure you are not ashamed before Christ at His coming. Everyone who practices righteousness is born of Him.
3 What love that we should be called the children of God! The world does not know us because we know Him. When He is revealed, we shall be like Him, and see Him as He is. This hope is purifying. Sin is lawlessness, blind to and unknowing of God. Whoever has been born of God does not sin; he who sins is of the devil, and does not love his brethren. The message you have heard from the beginning is that we should love one another. Cain was wicked, and murdered his brother. No murderer has eternal life abiding in him. Christ’s laying down his life for us shows us love; we ought to do the same for our brethren. Let us not love in word or in tongue, but in deed and in truth. Our heart will condemn us, or not condemn us. Whatever we ask we receive from Him. We should believe in the name of Jesus Christ, and love one another.
4 Do not believe every spirit – many false prophets have gone out into the world. All spirits who do not confess Jesus Christ has come in the flesh are not of God, but of the Antichrist. You, little children, have overcome the spirits of the Antichrist, who are of the world, and in error. He who does not love does not know God, for God is love. God revealed his love by sending his Son into the world, that we might live through him. If we love one another. And confess Jesus Christ, then God abides in us, and vice versa. We may be bold on the day of judgment – he who fears has not been made perfect in love. We love Jesus because he first loved us. He who loves God must love his brother also.
5 Whoever believes that Jesus is the Christ is born of God. We demonstrate our love by keeping God’s commandments, which are not burdensome. Faith overcomes the world. The Comma Johanneum (in italics): There are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one. Tertullian – water and blood = baptism and Jesus blood spilt on the cross Augustine – water and blood = the water and blood that flowed from Jesus’ side on the cross in John 19:34 Luther and Calvin – water and blood = baptism and communion The witness of God is greater than the witness of men. He who has the Son has eternal life. If we ask anything according to His will, He hears us. Pray for a brother who commits a sin that does not lead to death. We know that we are of God, and the whole world lies under the sway of the wicked one. The Son of God has given us an understanding. Keep yourself from idols. Amen.

2 John

To the elect lady and her children. Grace, mercy and peace. I rejoice that your children are walking in truth. Love one another – this is the commandment heard from the beginning. Deceivers do not confess Jesus Christ coming in the flesh (anxiety about docetic Christologies). These transgressors do not abide in the doctrine of Christ do not have God. Do not greet these transgressors. I hope to visit you soon. The children of your elect sister greet you. Amen.

3 John

The shortest book in the Bible in terms of words, though 2 John has fewer verses
To the beloved elder Gaius. May you prosper. I rejoiced when brethren testified of the truth that is in you. John praises Gaius for his hospitality for brethren and for strangers. Diotrephes loves to be pre-eminent, prates against us with malicious words, and does not receive brethren. He is an example not to be imitated. He who does good is of God, but he who does evil has not seen God. Demetrius has a good testimony from all. I hope to see you shortly. Peace to you. Our friends greet you. Greet the friends by name.

Jude

Jude, brother of James, to those who are called, sanctified by God the Father and preserved in Jesus Christ. Mercy, peace and love. Judge writes exhorting his addressees to defend the faith. Ungodly men turn the grace of our God into lewdness and deny God and our Lord Jesus Christ. The Lord, having saved the people from Egypt, afterwards destroyed those who did not believe. Angels who did not keep their proper domain were kept in everlasting chains for the judgment of the great day. Sodom and Gomorrah suffered the vengeance of eternal fire. Likewise, these dreamers defile the flesh, reject authority, and speak evil of dignitaries. Michael the archangel is an example of someone who does not speak evil of others: when contending about the body of Moses, Michael did not dare to bring a reviling accusation aganist the devil, but instead said, ‘The Lord rebuke you!’ (2 Peter 2:2 made a general reference to angels as not bringing railing accusations against others before the Lord.) The ungodly men speak evil of what they do not know. They have gone in the way of Cain, Balaam and Korah. These men are spots at love feasts, clouds without water, late autumn trees without fruit, raging waves, wandering stars, for whom is reserved the blackness of darkness forever. Jude quotes from the book of Enoch: God will come with ten thousand of his saints to execute judgment on the ungodly. These men complain and flatter. Jesus himself said that there would be mockers. These men cause divisions, not having the Spirit. Look for the mercy of our Lord Jesus Christ. Have compassion on some, and others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh. Concluding doxology: God is able to keep you from stumbling and keep you faultless; to Him be dominion and power both now and forever. Amen.

Revelation

1 The Revelation of Jesus Christ, sent to the servant John, who bore witness to what he saw. The reader/hearer of the text are blessed; the time is near. Greetings of grace and peace to the seven churches in Asia. Praise to Him who washed us from out sins in His own blood. Behold, he is coming with clouds, and every eye will see Him. All the tribes of the earth will mourn because of Him. Jesus says he is the Alpha and Omega – who is and was and is to come. John is on the island of Patmos. While in the Spirit, he is commanded to write to the seven churches. John has a vision of seven lampstands, in the midst of which is one like the Son of Man. He also has seven starts in his right hand, and a two-edged sword coming out of his mouth. John falls on his feet. The man tells him not to be afraid: ‘I am the first and the last…and I have the keys of Hades and of death.’ Explanation: the seven lampstands are the seven churches, and the seven stars the angels of the seven churches.
2 The letters to the seven churches. They are share a similar structure, each featuring
An address to a particular congregation An introduction of Jesus (generally ‘Thus says he who…’ followed by an attribute) A statement regarding the condition of the church A verdict from Jesus regarding the condition of the church A command from Jesus to the church A general exhortation to all Christians (‘He who has an ear, let him hear what the Spirit says to the churches.’) A promise of reward for overcoming.
Ephesus: you have perseverance and patience, labouring for My name’s sake. Nonetheless, you have left your first love. Repent, or the lampstand will be removed from its place. You are to be commended for hating the Nicolaitans, however. Smyrna: I know your works, tribulation and poverty (but you are rich). I know the blasphemy of the Jews who are a synagogue of Satan. Be faithful in your trials and imprisonment, and you will receive the crown of life. Pergamos: commended for holding fast to My name, even in the days when Antipas was made a martyr. However, you have also sacrificed to idols, and committed sexual immorality. Some hold the doctrine of the Nicolaitans. Repent, or I will fight against them with the sword of My mouth. Thyatira: commended for love, service, faith and patience. Nonetheless, the prophetess Jezebel is permitted to teach idolatry and sexual immorality. Jezebel will be cast into a sickbed, and her followers killed unless they repent.
3 Sardis: you have a name for being alive, but you are dead. Hold fast and repent. I will come like a thief in the night. Few in Sardis have not defiled their garments. Philadephia: has been set before an open door, which no one can shut. You have not denied my name. Those persecuting (the synagogue of Satan) will come to worship before their feet. I will keep you from the trial which shall come upon the whole world. I am coming quickly. Overcomers will be a pillar in the temple, and have the name of My God and His city, the New Jerusalem, written on them. Laodicea: neither cold nor hot, and therefore to be vomited out of My mouth. You are rich, and actually wretchedly poor (the opposite of Smryna). Be zealous and repent. I stand at the door and knock.
4 John is called up into heaven. He was in the Spirit, and sees one sat on a throne, like jasper and sardius stone. There is a rainbow around the throne. Twenty-four crowned elders surround the throne, each on a throne of their own. Thunder, lightening and voices proceeded from the throne. Seven lamps burnt before it, which are the seven Spirits of God. The throne also has a sea of glass, like crystal, before it. Around the throne were four creatures, full of eyes at the front and back. One was like a lion, one like a calf, one like a man, and one like an eagle. They each had six wings, and constantly say, ‘Holy, holy, holy, Lord God Almighty, who was and is and is to come!’ The elders worship the throne.
5 In the right hand of the one on the throne, there is a scroll with seven seals. An angels asks who is worthy to open the scroll and loose its seals. Noone was able to open it, so John weeps. However, the elders tell John that the Lion of the tribe of Judag, the Root of David, will open it. John beholds a Lamb, as though it had been slain, with seven horns and seven eyes, which are the seven Spirits of God. The Lamb takes the scroll, and is worshipped by the four creatures. Countless angels also worship: ‘Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!’ All creation then worships the Father and the Lamb: ‘Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!’
The Lamb opens the seals, whereupon John sees a sequence of visions: one – a white horse, whose rider has a bow and a crown, and is a conqueror two – a red horse, whose rider brings war and conflict, and wields a great sword three – a black horse, whose rider has a pair of scales. A voice says a denarius buys one quart of wheat, or three quarts of barley (apocalyptically expensive) four – a pale horse, whose rider is Death, with power to kill by the sword, hunger and the beasts of the earth. five – martyrs crying for vengeance. They are told to wait a while longer, until those destined for martyrdom complete their number. six – great earthquake; the sun becomes black, the moon red as blood. The stars fall to the earth. The rich and powerless flee, saying to the mountains and rocks, ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb! For the great day of His wrath has come, and who is able to stand?’
7 Four angels stand at the four corners of the earth, holding back the four winds. A voice commands them not to harm the earth and sea until the servants of God receive a protective seal on their foreheads. Twelve thousand from each of the tribes are sealed, making a hundred and forty four thousand in all. A great multitude in white robes with palm branches in their hands worship the Father and the Lamb. All heavenly creatures join in. The multitude are those rescued for God’s kingdom in the period of the great tribulation. They serve Him day and night in His temple. They shall hunger and thirst no more, nor shall the sun strike them, but the Lamb will shepherd them to the living fountain of waters. God will wipe away every tear from their eyes.
8 The seventh seal is opened, and there is silence in heaven. Seven angels are given seven trumpets. Another angel has a golden censer; the smoke of the incense, with the prayers of the saints, ascends before God. The censer is then filled with fire and thrown to earth, where it causes thunder, lightning and earthquakes. The seven trumpets are sounded, each with their own consequences: one – hail and fire mingled with blood; a third of trees and all grass are burned up two – a burning mountain was thrown into the sea; a third of the sea became blood, a third of sea creatures and a third of all ships are destroyed three – a star called Wormwood falls from heaven; a third of the waters become wormwood four – a third of the sun, moon and stars are darkened. Woe, woe, woe, to the inhabitants of earth for the remaining three trumpets! (This is the first ‘woe’)
9 five – a star falls from heaven to earth, and is given the key to the bottomless pit. The pit is opened – smoke rises out, and locusts, who torment for five months those who do not have the seal upon their foreheads. Their torment is like that of a scorpion. Men will seek death, but be unable to find it. The scorpions have crows, men’s faces, women’s hair, lion’s teeth, iron breastplates, and tails like scorpions. The sound of their wings is like the sound of chariots. The king of the locusts is the angel of the bottom pit, called Abaddon in Hebrew, and Apollyon in Greek. six – four angels bound at the Euphrates are released to kill a third of mankind. They have an army two million strong, with the heads of lions – they kill by the fire, smoke and brimstone coming from their mouths. They also do harm with their serpents’ tails. Those not killed did not repent of their idolatry and sexual immorality.
10 A mighty angel appears, clothed with a cloud, with a rainbow on his head. His face is like the sun, and his feet like pillars of fire. He has a little book open in his hand. He sets his left foot on the land, and his right foot on the sea. Seven thunders utter their voices, but John is forbidden to write down what they say. The angel declares that there shall be no more delay. John is instructed to eat the little book – he is told that it will make his stomach bitter, but will be as sweet as honey in his mouth. John is told that he must prophesy about many people, nations, tongues and kings.
11 John is given a measuring rod and told to measure the temple, its altar and its worshippers. (Compare with measuring the temple in Ezekiel 40-43.) The outer court is not to be measured, however, because it has been given to the gentiles, who will tread the holy city underfoot for forty-two months. Two witnesses will prophesy for 1260 days, clothed in sackcloth. (1260 = 3.5 years, according to the Hebrew year of 360 days – exactly half of seven.) They are the two olive trees and lampstands standing before the God of the earth (see Zechariah, chapter 4). If anyone wants to harm them, they will be destroyed by fire proceeding from their mouths. They have the power (like Elijah) to cause drought during the days of their prophecy. They also have the power to turn the waters to blood, and strike the earth with plagues. When they have finished prophesying, the beast that ascends from the bottomless pit will kill them. Their dead bodies will lie in a city that spiritually is called Sodom and Egypt; they will remain unburied for three and a half days (half of seven), and people will rejoice at their deaths. After that, they will revive, ascend to heaven, and then there will be an earthquake that kills seven thousand people, and destroys a tenth of the city. The survivors are afraid and give glory to God. The second woe is a past, but a third is coming quickly. The seventh trumpet sounds, and voices in heaven proclaim that the kingdoms of this world have become the kingdoms of our Lord and of His Christ. The elders worship God, saying the time has come for Him to reward His servants and destroy those who destroy the earth. The temple of God is opened in heaven, and the ark of His covenant is seen in His temple, with lightning, noises, thunder, earthquakes and hail.
12 In heaven appears a woman clothed with the sun, with the moon under her feet, and a garland on twelve stars on her head. The woman gives birth. A fiery red dragon appears, with seven heads and ten horns, and seven diadems on his heads. With its tail, it throws a third of stars to earth. The dragon prepares to devour to child who is about to be born. The child is to rule all nations with a rod of iron, and is caught up to God and his throne. The woman flees to the wilderness, to a place prepared by God, and is fed there for 1260 days. There is war in heaven between Michael and the dragon. Satan (another name for the dragon) and his angels are cast out of heaven. There is rejoicing in heaven, but woe is proclaimed for the inhabitants of the earth, because the devil has arrived in great wrath, knowing he only has a short time. (This is the third woe.) The devil/dragon/serpent persecutes the woman clothed in the sun, but she is given eagle’s wings to fly into the wilderness. The devil/dragon/serpent spews water at the woman, but the earth opens its mouth to receive the flood. Frustrated, the devil/dragon/serpent focus his wrath against God’s people.
13 A beast rises from the sea – it has seven heads and ten horns, and ten crowns on its horns, and a blasphemous name on its heads. The beast was like a leopard, with the feet of a bear and the mouth of a lion. (This recalls the beasts, representing earthly empires, that come from the sea in Daniel 7.) The dragon gives the beast a throne, and authority. One head seems mortally wounded, but when it is healed, all the world marvels and follows it. The beast is worshipped, and blasphemes God for forty-two months ( = three and a half years – half of seven). It was granted him to overcome the saints; all those whose names are not written in the Book of Life worship him. However, those who lead into captivity (presumably, the functionaries of the beast) will be led into captivity themselves. A second beast comes from the earth – he has two horns like a lamb and speaks like a dragon. He is a Satanic prophet, leading the earth in the worship of the beast. He performs great signs, making fire come from heaven. He commands those on earth to make an image of the beast, and is granted power to breathe life into the image, which kills all those who do not worship it. Only those with a mark may buy and sell. The number of the beast is 666.
14 The Lamb stands on Mount Zion with the 144,000. A new song is sung, which nobody could learn apart from the 144,000. The 144,000 are virgins, the firstfruits to God and the Lamb, without deceit or fault. An angel tells every nation, tribe, tongue and people to fear and worship God. Another angel announces the fall of Babylon. A third angel warns that those with the mark of the beast on them shall be tormented with fire and brimstone. A voice from heaven says that those who die in the Lord from now on are blessed. John sees a cloud with one like the Son of Man on it, with a sickle in his hand. He reaps the earth. An angel, also with a sickle, gathers the vine of the earth, and throws it into the great winepress of the wrath of God. The winepress is trampled outside of the city.
15 John sees seven angels with seven plagues. Those victorious over the beast stand on a sea on glass, holding harps. They worship with song. Out of the temple come seven angels, clothed in bright linen, with golden bands girding their chests. The four creatures give seven golden bowls filled with the wrath of God to the angels, so the temple is filled with smoke from the glory of God and nobody can enter the temple until the seven plagues are completed.
16 A voice from the temple commands the seven angels to pour the bowls of wrath upon the earth. The pouring of each bowl has its own unique consequences: one – a loathsome sore comes on those who have the mark of the beast upon them two – the sea turns to blood, and all living creatures die three – all fresh water is turned to blood. An angel of the waters comments of the righteousness of the Lord, making those who have shed the blood of the saints and the prophets now drink blood. four – the sun scorches men; they blaspheme, and do not repent five – the beast’s kingdom becomes full of darkness. Men blaspheme, and do not repent. six – the Euphrates dries up. Unclean spirits like frogs come from the mouth of the dragon to gather an army at Armageddon. seven – a voice from heaven declares, ‘It is done!’ There is thunder, lightning and earthquakes. The great city is divided into three parts; God gives Babylon the cup of the wine of His fierceness. There is a plague of heavy hail. Men blaspheme.
17 One of the seven angels shows John the great harlot who committed fornication with the kings of the earth. John is carried in the Spirit into the wilderness, where he sees a woman on a scarlet beast which is full of names of blashphemy. It has seven heads and ten horns. The woman is dressed in purple and scarlet, and adorned with precious stones and gold. In her hand is a golden cup full of abominations and the filthiness of her fornication. On her forehead is written, ‘Mystery, Babylon the Great, the mother of harlots and the of the abominations of the earth.’ The woman is drunk with the blood of the saints and the martyrs. The beast the whore rides on will ascend from the bottomless pit, and go to perdition, and those who dwell on earth, whose names are not written in the Book of Life, will marvel. The seven heads represent seven kings. Five have fallen, the other has not yet come. When he does come, he must continue for a short time. The beast is the eight king. The ten horns are ten kings who have received no kingdom as yet – they are allies of the beast, and will war against the Lamb, but the Lamb shall overcome them. The ten kings will hate the harlot, making her desolate and naked, eating her flesh and burning her. The woman is the great city that rules over the kings of the earth (Rome? It is not stated explicitly.)
18 An angel comes from heaven, declaring, ‘Babylon the great is fallen, is fallen.’ It has become a prison for every foul spirit. Merchants have become rich through the abundance of Babylon’s luxury. God’s people are instructed to separate themselves from Babylon. Babylon will be utterly destroyed by the judgment of the Lord, repaid for her iniquities. The kings who committed fornication and lived luxuriously with her will lament at the swiftness of the judgment against her. The merchants will lament that nobody buys their merchandise anymore. The sea-captains who trade at sea will also lament. An angel throws a great millstone into the sea, and says that thus with violence shall Babylon be thrown down. Babylon will be left desolate and silent, bereft of musicians, craftsmen, bridegroom and bride. The blood of prophets and saints was found in her.
19 God is worshipped in heaven for the judgment against Babylon. The marriage of the Lamb has come. Blessed are those who are called to the marriage supper of the Lamb. John worships an angel, and is chastised for it. A white horse appears from heaven; the rider is called Faithful and True, who judges and makes war in righteousness. His eyes are like flame, and there are many crowns on his head. He had a name written that no one knew except Himself. He is clothed in a robe dipped in blood. The armies of heaven follow Him on white horses. A sharp sword goes out of His mouth. He will rule with a rod of iron, and tread the winepress of the fierceness and wrath of Almighty God. On his robe is written ‘King of Kings and Lord of Lords’. An angel standing in the sun invites the bird to gather for the supper of great God, where they can eat the flesh of God’s enemies, both small and great. There is a battle, and the beast and his false prophet are cast into the fiery lake. The rest were killed witrh a sword and devoured by the birds.
20 An angel descends from heaven with the key to the bottomless pit and a great chain in his hand. The beast/dragon/serpent/Satan is cast into the bottomless pit for a thousand years. After that time, he must be released for a little while. Christ and the saints rule for a thousand years. The rest of the dead (those who are not saints) will be resurrected after this thousand year period. After the thousand years, Satan will be released from prison, will deceive the nations, gather Gog and Magog to battle. The final battle ends before it begins – fire descends from heaven, devours the army, and the devil is cast into the fiery lake to be tormented forever. A great white throne descends. At the sight of the face of He who sits on it, earth and heaven flee. The Book of Life is opened, and the dead are judged according to their works. The sea, Death and Hades give up their dead. Those whose names were not written in the Book of Life are cast into the lake of fire. This is the second death.
21 John sees a new heaven and a new earth, for the first heaven and the first earth pass away. There is no more sea. The New Jerusalem descends from heaven, prepared as a bride for her husband. A voice declares that God’s tabernacle will dwell with men. ‘God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.’ All things are made new. ‘I am the Alpha and the Omega...I will give the fountain of the water of life freely to him who thirsts.’ Those who overcome will be sons of God, and cowards, unbelievers and other sinners will be cast into the fiery lake. One of the seven angels shows the Lamb’s bride, the new city, descending from heaven. The city’s light is like a precious stone, with a great high wall, and twelve gates, with the names of the twelve tribes written on them. The angel measures the city – it is square, with its length, breadth and height equally 144 cubits. The walls are of jasper, and the city of pure gold. The foundation of the wall are adorned with twelve precious stones. The twelve gates are made from twelve pearls. There is no temple, for the Lord and the Lamb are the temple. There is no need for the sun or the moon, for the Lamb is its light. The nations of those who are saved shall walk in its light. Its gates shall not be shut. Only those whose names are written in the Book of Life shall enter.
22 A pure river of the water of life flows from the throne of God. (Compare with the river flowing from the temple at the end of Ezekiel.) The tree of life bears twelve fruits every month. The leaves of the tree have healing properties. There shall be no more curse. God’s servants shall serve Him with His name on their foreheads, there shall be no night, and God and the Lamb shall reign forever and ever. The words are verified are true. Blessed is he who keeps the words of the prophecy of this book. John falls down to worship the angel, and is chastised a second time. John is told not to seal the words of the prophecy of this book, for the time is at hand. Let sinners be sinners, and the holy be holy (ie, sinners will confirm their sin in the way that they react to this available prophecy, and so will the holy.) Jesus declares he is coming quickly, to give to everyone according to his work. Jesus declares He is the alpha and the omega. Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. Those outside the city are cursed. Jesus testifies the truth of the testimony, and declares Himself to be the root and offspring of David, the bright and morning star. The Spirit and the bride say, ‘Come!’ Whoever desires, let him take the water of life freely. If anyone adds anything to this books, God will add plagues to him; if anyone takes anything anyway, his name will be taken from the Book of Life. He who testifies to these things says, ‘Surely I am coming quickly.’ Amen. Even so, come, Lord Jesus! (Maranatha in Aramaic). The grace of our Lord Jesus Christ be with you all. Amen.

Bible summary by chapter: Bible summary

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